State Hunt . Use
Kansas University Weekly.
THE ONLY OFFICIAL AND AUTHORIZED WEEKLY PUBLICATION AT THE UNIVERSITY OF KANSAS.
VOL.
All Wool Cheviot Suits, $20 and up
Pants, Strictly All Wooll, from
$5.00 and up, at
DAVIES
The Students' Tailor.
Cleaning and Repairing a Specialty
SAGURDAY. SEPGEMBER 14. 1901.
Students Wanting Bicycles
Or Repairing of any Kind done are asked to go to the
Lawrence Bicycle Company
And consult with them.
—ALSO—
Sporting Goods,
GUNS AND AMMUNITION
A. BOICOURT, Prop.
905 Mass. St.
LAWRENCE, - - KANSAS.
DR. B. H. LESLIE.
Office 802 Mass. St.
Office Phone 36; Res. 191 4-rings.
LAWRENCE, - - ANSAS.
HUTSON'S BAKERY
709 VERMONT STREET.
Bread for sale from wagon and at Leading Grocers.
Special Delivery to Clubs.
STUDENTS TRADE ESPECIALLY SOLICITED.
Telephone 260 4-rings.
LAWRENCE, - - KANSAS
The Tipton Barber Shop
AND
BATH ROOMS
BATH PRICES.
Single Bath ... 25
7 Baths ... 81 00
15 Baths ... 2 00
24 Baths ... 3 00
Baths, School Year ... 5 00
Bath Rooms Open Sunday Until 11:30 A.M.
OWELS FURNISHED
OWES FURNISHED
EVERYTHING FIRST-CLASS
R. H. STEWART, Prod.
Wm. Wiedeman,
838 Mass. Street.
LAWRENCE, - - - KANSAS.
Line Confectionery.
ICE CREAM PARLOR And Manufacturer of
723 M S . STREET.
LAWRENCE - KANSAS.
ALL K. U. BOYS
PROTSCH THE TAILOR.
717 Mass. St. Ground floor.
AGAIN IN MOTION.
THE KANSAS UNIVERSITY STARTS ITS COG WHEELS OF KNOWLEDGE MOVING FOR THE YEAR 1901..02.
Opening Address by Rev. W. G Banker Listened to by a Large and Appreciative Audience of Citizens and Citizens
Mr. Chancellor, Members and Friends of the University of Kansas;
The opening of the school year has ceased to be an epoema-making event-perhaps the opening address is not expected to be an epoema-making one. One's topic is in a general way, prescribed by the time and place. These suggest something in the nature of a glance at the possible contents of the opening year; while the speaker's angle of vision will give tone and color to what may be said.
The University of Kansas exists for the purpose of education. It is in view of that
Philosophical, professional and technical definitions of education, no doubt, exist in abundance, and migrate quoted from the books and periodicals; but these are not the conceptions which have most influenced you and your guardians in bringing you here. The popular idea of education, and the one which fills the colleges and the undergraduate rooms of Universities, takes one of two forms.
The vocational-Education is the acquisition of knowledge and skill to be used in the performance of the duties in life. It has been called "the trend and butter idea" and too often it is just that. Young men and women seek knowledge and skill purely in view of their commercial value and that education which does not increase one's income-producing capacity by something more than the commercial interest rate of the money invested is counted as a failure. That this is a low and unworthy notion of education, goes without saying. Still it it removes us to hesitate at out too utter condemnation of even this notion. Many tithings which are not ideal are very useful. Bread and butter education has given society a host of desirable things. The education of that primitive move up to the possibility of a trap, was a bread and butter one—how much that trap has conducted to nugget educational notions since who shall say. How much of the actual master of physics forces which makes present-day immunity possible, has been brought about by the bread and butter trained people? How much of the voluntary planned/organized activity or information such is not due to the same kind of training? Much that people learn pricely for the purpose of coming into cash is, in long run, of immense value to society. And a purely bread and butter education is not now, if it ever was, a possibility. The process of learning carries with it a process of psychosexual growth. Increase of knowledge means enlargement of view and almost certainly a supersite and a quicker sympathy, so that move, good may be one's purpose to acquire knowledge and skill simply as commercial commodities, in their acquisition one incidentally, perhaps invovinantly, does acquire other things making for the enlargement of one's own personality, and the treatment of society.
And there is a vocational conception of education which is not of the bread and butter variety. There is an acquisition of technical professional knowledge and skill in view of the possibilities of service. Occasionally one becomes a scientist without a taught of whether by it they shall eat or drink or be clothed—only with the hope of extending the bounds of human knowledge. The medical schools are graduating physicians who plan to live and die as poor as they were born, while they vary in fields of science, health, life, culture, for men, and common of varied and profound scholarly attainments, whose reward shall be an opportunity to serve. All of these classes look upon education as chiefly, if not wholly, a preparation for life work.
The other form which the education I idea takes in our minds is what we may perhaps call the cultural. The word is somewhat ambiguous and, perhaps it is best so. Those of you who have come here to obtain culture think of it chiefly as the discovery of your powers and faculties, and the training of them into the appreciation and enjoyment of the true and the beautiful. Often, nod ault, the notion of the true and beautiful is conventional, and culture is conceived and accomplished arbitrarily. Certain things we are to admire and enjoy, chiefly because they are to be admired and enjoyed, and any failure of that experience on our part is proof
positive of a lack of culture. Notwithstanding, we pretty generally have a quite definite idea of culture as the discovery and development of our capacities.
This, it would seem, is elementary. It constitutes the accepted premise of substantially all that we read or hear upon the topic. The ultimate end of the university, its reason for being is the production of men and women who considered as individuals, are complete and self-sta-titude, and as citizens intelligent and faithful.
We seek it, however, with various ends in view. One school of culture seeks culture for the felicity of being cultured. Its end seems to be a serene consciousness of superiority. Perhaps I misunderstand the doctrines of this group, but take them to be a sort of scholastic quietism. The mystic temper made dominant in the intellectual life/Culture because a cult with its own stylistic and contemplation of Its own habitualities its sacrament. Its legitimate end would be a race of literary stylites, who, in self-satisfaction and in public officiousness would put the ancient Simon to the blush.
And the later phase of the matter seems now the prominent one. Civic responsibility has been something like a bad in the schools for more than a decade. No doubt the fact has been, and still is justified by conditions. The awakening of educated people to civic duties—the arising within them of a sense of civic responsibility is a demand of the condition that life live. The need for political intelligence and thickening of a political conscience are functions of a State University not to lightly set aside. Still it is submitted that the civic character is not the most important character, or the civic virtues the capital virtues to be exploited; that there is one relation of life which, because
The majority of those who seek culture, lo it with sainer purpose and more real clews. To them culture implies not only pleasures but potencies. Not only consciousness, but character. True education, to that end, discovers all of one's possibilities, possibly alienizes all that is good in them, and curbs saludes, eliminates all that is bad.
True, this recognizes character as an end in education. NOT THE end, but AN end. Probably we "benevolent notabilities" have gone too far in insisting that character is the only end, but perhaps our notion is not more extreme or more harmful in the one direction than that of some our critics in the other. When Prof. Johnson of The University of Pennsylvania, said "The University is not responsible for the character, in orals, the vices or anything else of its graduates," he said whist, in a narrow case, is true. Because of its broad implication is all true. Men are native stuff plus education; and the educational process must, by its very terms, modify at least the form of the native stuff. Both the body of knowledge acquired and the effort put forth in its acquisition tend to throw all parts of the psychical mature into new shapes. Students can not pass through the experience of a university course with out modifications of character. However good may be the intent of the university to do nothing in the way of character formation, that intent must, in the very nature of the case fail. Give to the university the very narrowest possible functions, make it but a center for the exhibition of knowledge to the eyes of its students—a sort of Scandinavian ending home on a variety of vials and set f' ith on a variety of vials are set f' ith on a variety of tables and the student passenger pays his money and helps himself—it is yet responsible for the effect of its commodities upon his psychical digest—at least in so far as the natural effect of those commodities is known.
Something like this will, perhaps, be recognized and acknowledged by the average university management and student body alike. And if University life is bound to modify character, it is certainly desirable that the modification shall be in the right direction, because it is evolved by university training should be those capacities and dispositions which make for individual happiness and social wellbeing.
The educational conception dominant in average people is a compound of these two—the vocational and the cultural. It is an unwarrantable assumption that this is your conception? You have come up here to be educated, and by education you mean the acquisition of such knowledge and skill as shall fit you for life's duties, and such culture as shall bring into conscious and dominant activity all that is best in your initial possibilities, while repressing and eliminating that which is not necessary to be the ordinary situation. And it is the ordinary—the commonplace, if you please, which interests us because it is the ordinary, the commonplace whica is world substance. We are ordinary people and must conform ourselves to ordinary conditions.
it is fundamental while others are secondary; because it is universal, while other relations are sporadic; because it is constant, while other relations are periodical is a relation more vital, and therefore defending that greater attention be given to the production and development of those virtues which make for it—than for any other. I refer to the Domestic Relation is the function of formal education to develop competence to a satisfying and helpful life then the domestic virtues should occupy a capital place in the list, for the Domestic Relation is the capital one. And how much attention is now, or for that matter ever was given by the schools, to the fitting of men and women for that relation. They must be trained for the individual mental life. They must be instructed and cultivated for the professional life. They must be trained and quizzed for their civic life, but the desire to be an ancestor who went a wooing with a club and brought his bride home by her hair obtained his domestic talents from nature and his descendants may do the same.
Consider if you please the capital importance of this relation. Individualism is of course, in this sense, an impossibility. No man liveth to himself. The most isolated individual is yet part of a family. That early theory was sound which held the family to be a corporation of which, particular individuals were the temporary existence form. It is the center of all the best affections and most potent emotions. In teaching its meaning of effort and sphere of greatest influence. And it exists for all of us. A few of us will be lawyers, a few physicians, a few teachers, a few engineers, but all will be, may already are, parts of families. And what we shall be in other aspects will be determined in a large measure by the completeness of our adjustment in this one. An unhappy home may give opportunity for the culture of many graces, practically it produces everything but graces. There are few Richters and still less like Socrates. Fact accomplishments in all relations, of culture, of profession, of attainment, of civic duties, of domestic relations, and the domestic relations are determined by the character for domestic virtues possessed by members of the family.
At the very bottom of our fitness for life's our fitness for home nearest
mass in life lies our fitness for home.
*Citing to thy home; if there the nearest air*
Yield there a hearth and shelter for thy head,
And some poor plot, with vegetables scarf
Be all that heaven allots then for thy board,
Unsavory bread, and herbs that scattered grow
Wild on the river's brink or mountain brow,
Yet cen this cheerless mansion shall More hearts cease than all the world
provide
Mortality repose than all the world
beside."
NO.2.
And it is the life of the heart which is the real life. High or humble, servant or savant, not all the possible relations of life contain for you a suggestion of the realfulness of blessing to be found in a good home. The thrill of achievement, the delirium of public applause are insignificant in comparison with the sustained and endearing joys which center at the hearth stone, while whatever in them is normal, permanent and satisfying, comes from their bearing upon the home relations. Oh, these homes of earth! But humbler tho they are, no sculptured marble or massive brass, no palace of knight or lord or king can ever compensate for the lack of the rich affections and the holy calm that center in them. There are other knights who treat him as trusted and baby links chainbacks about the soul beseeching it to virtue. There manhood gathers purpose, and finds tense nerves of steel to do or die for the good and beautiful, and there womanhood wears a crown whose jewels glow more brightly as glossy ringlets change to grey, and the firm curves of youth become the softer ones of age, the jewels of her wife and motherhood.
What I hearing then shall our University training have upon those virtues which conduce to the activity of the home? That has been a very interesting discussion in the periodicals as to whether collegebred women marry and what kind of wives they make. I confess to the possession of nothing to contribute to it, save the remark that from my professional experience during the last ten days, it is my conviction that K. U. women, at least, do marry. But our question has no special application with sexes alike, for the domestic virtues are the domestic virtues, whether in man or woman. It may fairly be assumed that the sexes will mate as long as the world stands, but shall they so mate as to bring the best results to themselves and to society? This is the domestic question upon which collegiate training ought directly to bear. That thus far it has thusorne with any appreciable results is open
to question, perhaps for the reason that University training has all been in view of the fact that young men and women are to be individuals and citizens, but seldom in view of the fact that they are to be husbands and wives and fathers and mothers.
There are certain particulars in which such a training tends to work against the home. It tends unduly to emphasize the purely intellectual as against the affectional nature. The whole psychical apparatus of men and women of college age is in a state of unstable equilibrium, and the persistent activity of the intellectual faculties, together with the fact that the personal touch of their instructors upon them, sets the attitude of intellect, tends to give them an angle of importance of pure intellect, and the importance of affection, and they enter upon life with characters fixed to find the secret of life in brains, when it isn't there but in the heart.
A successful college experience tends to lead people to seek satisfaction in public rather than private relations. To substantiate the profession, the office, the purpose, for the home, if not in fact still in feeling, And it tends to elevate the standard of living without proportionately increasing the income, so that the disproportion between income and standard of living becomes a source of lifelong poverty, worry, harassment, and not seldom domestic bickering and discord.
Some things may be said upon the other side. In particular cases University culture produces a lightened refinement of living when without it existence would have been upon almost the animal plane. In other cases it produces a beautiful boncomprairie which transforms the home. While in the vast majority of cases it inhabits an home-producing capacity, and an enlarged domestic administration, tending in high degree to the production of a successful home.
All these things are I believe true. What then? Why evidently, they are the mere by-products, so to speak of the University process. Not one is the direct result of an intelligently addressed purpose, where such a purpose is not only possible but highly important. College training should have certain bearings upon the home life, not incidentally, and fortuitously, but directly and intentionally.
I shall not attempt a catalogue of domestic virtues to be brought into prominent activity by a University training; but there are three particulars which are so fundamentally important and which so obviously can be gained from no other source save education that to fail to mention them would be unpardonable.
1. University training ought to give a proper conception of the place of the domestic affections in an ideal life. We need not forget that the emotions of the young are forward, and that the reason is backward. It is not to be doubted that the University process demands a high notion of the importance of scholarship, as a spur to that untiring industry without which nothing worth while can be accomplished. But the idea that intellectual attainment, is in itself a means of personal happiness, or the mainspring of social betterment is so wholly false as to be without excuse. Feeling, not knowledge is. Hard work, not knowledge is energy. Love, strong and it is the force of all true beatitude, and the dynamic of all worthy conduct, and the natural social human center of that love is the home. If, when you leave these walls you leave them with ideals, dispositions and habits which make a true domestic relation impossible to you, it matters not what else you may have or be, you will enter upon life incapacitated for its one real joy, and its one real power.
2. University training ought to prepare men and women for intelligent mating. Mating as the birds mate ought to be impossible among educated people. With all the wealth of light thrown upon this subject by both the physical and social sciences, it is a matter of reproach that college trained people should marry from mere propinquity. One is astonished that any of them should fail to apply the knowledge gained in the class room, the library and the laboratory to their own cases. They would not thus fail in their conduct of their farms or their banks, but in this, the most vital of all matters, college and University people seem as absurdly foolish as the common herd. Invalids and degenerates seem to marry as willingly as the
Continued on Second Page.