By David Brooks at The New York Times
Every generation has an opportunity to change the world. Right now, college campuses around the country are home to a moral movement that seeks to reverse centuries of historic wrongs.
This movement is led by students forced to live with the legacy of sexism, with the threat, and sometimes the experience, of sexual assault. It is led by students whose lives have been marred by racism and bigotry. It is led by people who want to secure equal rights for gays, lesbians and other historically marginalized groups.
These students are driven by noble impulses to do justice and identify oppression. They want to not only crack down on exploitation and discrimination, but also eradicate the cultural environment that tolerates these things. They want to police social norms so that hurtful comments are no longer tolerated and so that real bigotry is given no tacit support. Of course, at some level, they are right. Callous statements in the mainstream can lead to hostile behavior on the edge. That’s why we don’t tolerate Holocaust denial.
But when you witness how this movement is actually being felt on campus, you can’t help noticing that it sometimes slides into a form of zealotry. If you read the website of the group FIRE, which defends free speech on campus, if you read Kirsten Powers’s book, “The Silencing,” if you read Judith Shulevitz’s essay “In College and Hiding From Scary Ideas” that was published in The Times in Sunday Review on March 22, you come across tales of professors whose lives are ruined because they made innocent remarks; you see speech codes that inhibit free expression; you see reputations unfairly scarred by charges of racism and sexism.
The problem is that the campus activists have moral fervor, but don’t always have settled philosophies to restrain the fervor of their emotions. Settled philosophies are meant to (but obviously don’t always) instill a limiting sense of humility, a deference to the complexity and multifaceted nature of reality. But many of today’s activists are forced to rely on a relatively simple social theory.
According to this theory, the dividing lines between good and evil are starkly clear. The essential conflict is between the traumatized purity of the victim and the verbal violence of the oppressor.
According to this theory, the ultimate source of authority is not some hard-to-understand truth. It is everybody’s personal feelings. A crime occurs when someone feels a hurt triggered, or when someone feels disagreed with or “unsafe.” In the Shulevitz piece, a Brown student retreats from a campus debate to a safe room because she “was feeling bombarded by a lot of viewpoints that really go against” her dearly and closely held beliefs.
Today’s campus activists are not only going after actual acts of discrimination — which is admirable. They are also going after incorrect thought — impiety and blasphemy. They are going after people for simply failing to show sufficient deference to and respect for the etiquette they hold dear. They sometimes conflate ideas with actions and regard controversial ideas as forms of violence.
Some of their targets have been deliberately impious. Laura Kipnis is a feminist film professor at Northwestern University who wrote a provocative piece on sexual mores on campus that was published in February. She was hit with two Title IX charges on the grounds, without evidence, that her words might have a “chilling effect” on those who might need to report sexual assaults.
Other targets of this crusade had no idea what they were getting into. A student at George Washington wrote an essay on the pre-Nazi history of the swastika. A professor at Brandeis mentioned a historic slur against Hispanics in order to criticize it. The scholar Wendy Kaminer mentionedthe N-word at a Smith College alumni event in a clearly nonracist discussion of euphemism and free speech.
All of these people were targeted for purging merely for bringing unacceptable words into the public square. As Powers describes it in “The Silencing,” Kaminer was accused of racial violence and hate speech. The university president was pilloried for tolerating an environment that had been made “hostile” and “unsafe.”
We’re now in a position in which the students and the professors and peers they target are talking past each other. The students feeling others don’t understand the trauma they’ve survived; the professors feeling as though they are victims in a modern Salem witch trial. Everybody walks on egg shells.
There will always be moral fervor on campus. Right now that moral fervor is structured by those who seek the innocent purity of the vulnerable victim. Another and more mature moral fervor would be structured by the classic ideal of the worldly philosopher, by the desire to confront not hide from what you fear, but to engage the complexity of the world, and to know that sometimes the way to wisdom involves hurt feelings, tolerating difference and facing hard truths.