Harvards crisis of faith 哈佛的信仰危机.docVIP

It doesnt take a degree from Harvard to see that in todays world, a person needs to know something about religion. The conflicts between the Israelis and the Palestinians; between Christians, Muslims, and animists in Africa; between religious conservatives and progressives at home over abortion and gay marriage—all these relate, if indirectly, to what rival groups believe about God and scripture. Any resolution of these conflicts will have to come from people who understand how religious belief and practice influence our world: why, in particular, believers see some things as worth fighting and dying for. On the Harvard campus—where the next generation of aspiring leaders is currently beginning the spring term—the importance of religion goes without saying. Kids need to know the difference between a Sunni and a Shia, is something you hear a lot. But in practice, the Harvard faculty cannot cope with religion. It cannot agree on who should teach it, how it should be taught, and how much value to give it compared with economics, biology, literature, and all the other subjects considered vital to an undergraduate education. This question of how much religion to teach led to a bitter fight when the faculty last discussed curriculum reform, in 2006. Louis Menand, the Pulitzer Prize–winning literary critic and English professor, together with a small group of colleagues tasked with revising Harvards core curriculum, made the case that undergraduate students should be required to take at least one course in a category called Reason and Faith. These would explore big issues in religion: intelligent design, debates within and around Islam, and a history of American faith, for example. Steven Pinker, the evolutionary psychologist, led the case against a religion requirement. He argued that the primary goal of a Harvard education is the pursuit of truth through rational inquiry, and that religion has no place in that. In the end, Menand Co. backed down, and the matter never ma