Chapter 9: Intellectual Life: The American University

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來自 Rice University 的課程

America Through Foreign Eyes

105 個評分

Rice University

America Through Foreign Eyes

105 個評分

The United States has always been a source of fascination — both attraction and repulsion — for the people of France, Mexico, China, and African countries such as Nigeria, Ghana, and Sudan. "America Through Foreign Eyes" is a rich, interdisciplinary, international course that features Rice University faculty from a variety of disciplines and area studies. Focused on perceptions of America abroad, the course is a cross between World Cultures and American Studies. The course features four modules, each covering the perceptions and interactions of particular regions with America, Americans and Americanization.

從本節課中

America Through French Eyes

The United States has always been a source of fascination for the people of France. French observers and travelers are rarely indifferent to American culture and people. This module, “America Through French Eyes,” examines historical and contemporary perceptions of America, Americans, and Americanization through the lens of French writers, artists, politicians, intellectuals, and public opinion. Taught by Dr. Julie Fette, a professor of French Studies, this module will cover the four themes of the course: Democracy and Modernity; Globalization and Capitalism; Racism and Immigration; and Intellectual and Cultural Life.

Chapter 1: France and America: Friend and Foe6:04

Chapter 2: America: Land of Democracy12:19

Chapter 3: America = Modernity10:47

Chapter 4: American Capitalism: Mass Production, Mass Consumption, and Inequality11:29

Chapter 5: Globalization and the Cultural Exception9:43

Chapter 6: Racism and Xenophobia in the United States and France13:02

Chapter 7: Religion and Secularism10:09

Chapter 8: Franco-American Cultural Exchange: Art, Artists, and Art Patrons11:48

Chapter 9: Intellectual Life: The American University9:20

Chapter 9: Simone de Beauvoir at Rice, by Melissa Kean7:24

Chapter 10: America as Hyperreality8:05

與講師見面

Dr. Anne S. Chao
Lecturer
Rice University
Dr. Julie Fette
Associate Professor
Rice University
Dr. Jeffrey Fleisher
Associate Professor
Rice University
Dr. Moramay López-Alonso
Associate Professor
Rice University

American universities have long been an object of fascination for the French.

With their vast yet self contained campuses dotted with ivy covered

brick buildings, complete with modern equipped classrooms,

laboratories and sleeping and dining quarters for students.

American college campuses stand in stark contrast to French institutions of

higher learning, which are intricately integrated into the urban landscapes

of France's cities, and pay scant heed to any extracurricular activities that

require student centers, sporting fields, gymnasiums, or Olympic-sized pools.

Even more than the differences in the physical environment of French and

American systems of higher education, intellectual life and

academic customs are distinctly different in these two cultures.

Two typical French views about American universities

are that they are intellectually isolated and politically apathetic.

And also that they are socially elitist,

while at the same time culturally egalitarian.

To explain the French characterization of American academia as isolated and

apathetic, I turn to Simone de Beauvoir, an iconic French novelist,

academic, and writer, best known for her groundbreaking text, The Second Sex.

In 1947 Beauvoir visited the United States for

the first time on an organized tour by the French government.

She delivered lectures on French literature and

philosophy to French Departments in several American universities.

Vassar, Oberlin, University of Pennsylvania.

Mills, Berkeley, UCLA, Smith,

Yale, Wellesley, Princeton, Harvard, and Rice.

In the book she published after her visit, America Day by Day,

Beauvoir made many compelling observations about the US, about American women,

and relations between the sexes, about conformism and about race.

But because she was an intellectual,

her most interesting commentaries concern American academic and intellectual life.

Beauvoir was struck most by the intellectual isolation and

political apathy of American professors and college students.

To understand her point of view, let's look at the concept of the Ivory Tower,

which has come to describe the modern American university

with it's campus culture that is unknown almost anywhere else in the world.

Though now being replicated in unlikely places such as Georgetown in Qatar and

NYU in Abu Dhabi, two of my alma maters.

The Ivory Tower has become a metaphor for a highly specialized and

insulated approach to learning and

research that is disconnected from world affairs and daily life.

In the US, for example, many professors and students do work and

live apart from the hustle-bustle of their cities and towns.

They spend most of their time in ivy-draped campuses, where they

are segregated into disciplinary silos, and closeted in front of their computers.

Grade-conscious students are focused on their 15 credits per semester.

No one has the time or the will to initiate or even attend political

debates, rallies, or street demonstrations about important issues of the day.

Often, in fact, many of those populating campuses

are completely uninformed of world or even local affairs, because they are too

preoccupied with their research to even read the newspaper or consult other media.

Simone de Beauvoir saw such ignorance and apathy on the college campuses she

visited in 1947 and she thought it was deplorable.

Why?

Because she came from a place where students, academics, and writers and

even average French persons discussed political events amongst themselves

regularly, engaged in the political debates of their era and

wrestled with many of the great philosophical questions.

The notion of the intellectuel engagé or engaged intellectual is a French idea.

Its the opposite of the Ivory Tower.

Intellectual Engagement is the belief that if you are an intellectual or an academic,

if your purpose in life is to work with ideas, then you have a responsibility to

be engaged in what's happening around you and in world affairs.

Beauvoir was an engaged intellectual and

so was her cohort of friends and colleagues.

During her lecture circuit of French departments in the United States,

Beauvoir, like many other French intellectuals, surmised

that American society valued intellectuals much less than French society.

She wrote, in my brief experience, I sense that America is hard on intellectuals.

Publishers and editors size up your mind in a critical and

distasteful way, like an impresario asking a dancer to show her legs.

American society's devaluation of the life of the mind and in particular its

subordination of the humanities, was already seen in 1947 as one of

the reasons why academics may take refuge in their ivory towers.

By contrast, The 2002 death of French sociologist

Pierre Bourdieu was a national event in France.

And in 2006,

a new Parisian bridge crossing the Seine River was named after Simone de Beauvoir.

How many American bridges are named after intellectuals?

Another common French view of American university life

is its seeming contradiction between elitism and egalitarianism.

Let's start with elitism.

Sticker shock cannot even begin to describe the effect on French people

when they learn the price of tuition at a four year American college or university.

Of course, many Americans are dismayed at the cost of higher education

in their own country.

But let's look at it from a French perspective so

as to benefit from the distance.

There are no private French universities to speak of.

Yes, there are hierarchies of good French universities that are highly

competitive in their admissions, and less well-reputed ones.

But they all cost about the same amount of money, that is 200 Euros a year in fees.

Such affordable, indeed practically free, education up to the highest levels

of masters and doctorate is considered a universal right by all French citizens.

So when they learn how American higher education

is only available to the small minority who can afford it, or

to those lucky few who win scholarships, or most commonly

to those who indebt themselves heavily to obtain a degree, they can rightfully

conclude that American universities are socioeconomically elitist.

By the way, nearly all European systems of higher education

offer the same model of free access as France.

At the same time,

many French people notice a surprising paradox about American university life.

They're amazed at the casual and

egalitarian relationships between American students and professors.

Open-door policies for office hours,

classroom discussions that value student opinion as much as the professor's

expertise, and extracurricular social interactions between faculty and

students are simply not the norm in the more culturally,

hierarchical French structures of higher learning.

To conclude, let's return to how different societies

determine the role that intellectuals should play in society.

Please remember that both models of the Ivory Tower and

the “intellectuel engagé” exist in both France and the US.

We shouldn't go too far in distinguishing them by country.

Many American intellectuals are and

believe they should be engaged in the world around them.

And many French academics work in narrow research fields, without bringing their

expertise to larger questions beyond their professional interests.

We don't want to stereotype these two academic cultures, but

there are historical roots behind their differences.

And what about all of you students taking this course?

By the very fact that you are enrolled, you are intellectually engaged.

You may not have known that you are a member of a longstanding French tradition.

In the next and final chapter of America Through French Eyes, we will

look at the strange and spellbinding concept of America as hyper reality.

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