Liberal Arts:
What does it mean? What is it worth?
Spencer A. McWilliams
California State University San Marocs
I would like to begin this exploration of the meaning and value of a liberal arts education with an ancient “teaching story,” a story designed to stimulate your thinking. The story* is about a poor man who was walking along a road when he saw something sparkling in the weeds. He picked it up. It was a beautiful golden ring encrusted with diamonds, rubies, and emeralds, evidently lost by a passerby. "Surely," he thought, "this is a valuable piece of jewelry." Being an honest man, he went to the local authorities to see if anyone had reported the loss of the ring. No loss had been reported and, as was the custom in that land, the ring was his to do with as he pleased. Needing money more than jewels, he ran to the marketplace. "Who will give me 100 silver coins for this beautiful ring," he shouted. A wealthy merchant who knew the worth of jewelry quickly gave the man 100 coins in exchange for the ring. The man was delighted, because he had never had that much money before. A woman who was standing nearby had recognized that the ring was worth much more than 100 coins. After the merchant left with the ring, she asked the man, “Why did you ask only 100 coins for such a fine ring?" The man did not understand her question. “What do you mean?” he asked. “Is there any number larger than 100?”
Does this happen to us? Like the man in the story, do we happily accept much less than the full worth of what we have because we don’t know the actual value? How does this story apply to our view of education? Do we sometimes discount the worth of education because we don’t see its greater value? For example, we often say that higher education can help us to earn a living. We know that having a good job and earning a good living is necessary and valuable; perhaps it is worth at least “100.” But is that the entire value of education? Is there a value greater than that? The Indian teacher Krishnamurti (1964) spoke on this topic, and asked the following questions about the value of education:
Why do we go to school, why do we learn various subjects, why do we pass examinations and compete with each other for better grades? What does this so‑called education mean, and what is it all about? This is really a very important question, not only for the students, but also for the parents, for the teachers, and for everyone who loves this earth. Why do we go through the struggle to be educated? Is it merely in order to pass some examinations and get a job? Or is it the function of education to prepare us while we are young to understand the whole process of life? Having a job and earning one's livelihood is necessary‑but is that all? Are we being educated only for that? Surely, life is not merely a job, an occupation; life is something extraordinarily wide and profound, it is a great mystery, a vast realm in which we function as human beings. If we merely prepare ourselves to earn a livelihood, we shall miss the whole point of life, and to understand life is much more important than merely to prepare for examinations and become very proficient in mathematics, physics, or what you will (p. 9).
Perhaps in addition to helping us "make a living," higher education can help us "make a life." The experience of a truly fulfilling and meaningful life is potentially available to us. Getting a good job is one important benefit of education. Education is also a tremendous opportunity for personal growth and development. That is where a liberal arts education comes in.
Liberal Arts
Before we talk further about the value of the liberal arts it might help to define what this term means. As with many words in the English language the word “liberal arts” comes from a Latin word, artes liberalis; liberalis means “liberated” or “free,” while “artes” means “art” or, more specifically, “skill” (Kimball, 1986). Like many Latin words, the idea behind it comes from Classical Greece. The freedom the Greeks were talking about came from two circumstances. First, they had a certain amount leisure time for study (this refers, of course, to the privileged upper class Greeks; they had others who slaved away at work). Second, and more importantly, they were citizens who had the political freedom to participate in a democratic form of government, as we do today. Essentially, the term “liberal arts” refers to the skills for living as a free person in a democratic society.
The Greek scholars and statesmen then considered the type of education that would best prepare their free citizens to participate in a democracy. They suggested that it should have two major elements. First, an educated person should be a good “orator.” This refers to the ability to organize your thoughts, to communicate clearly, and to persuade others in a democratic discussion. Today, we think of a great orator as a politician who can make a stimulating speech, but every time we join in class discussion or when we explain an idea to our boss we are using oratory. Second, an educated person should be a “philosopher.” This refers to the ability to use observation, logic, analysis, and critical thinking (along with tools such as mathematics) to develop new or better knowledge. Being a philosopher does not mean we have to write a best-selling book on a new idea of the meaning of life. The word “philosopher” simply means lover of knowledge; scientists used to be called “natural philosophers” because they loved knowing about the natural world. We are acting as a philosopher anytime we carefully observe and analyze a situation and develop a good solution to a problem.
The Greeks thought that an education that teaches how to communicate and how to think analytically and critically would most effectively prepare people for democratic participation. They proposed certain subjects that people should study to have this sort of “liberal” education. They included many of the basic subjects we study in school and in our core or general education program: writing, language skills, mathematics, art, history, literature, the sciences (physical, life, and social), etc. These are the subjects we usually associate with the liberal arts, and what usually constitute a liberal arts education. Often when people talk about a liberal arts education they contrast it with professional or vocational education such as business or engineering. However, the extent to which an education can be regarded as liberal arts is more a matter of the attitude with which the subject is taught, or how the student uses it, rather than the subject itself. Any type of learning, if pursued from the perspective of analytical and critical thinking, problem-solving, and effective communication, can be seen as liberal arts in this sense.
Now that we have a better sense of what liberal education means, we can say a little more about how it can help us to make our lives better—more fulfilling and satisfying. I would like to talk about three ways that a liberal arts education can influence our lives in a positive way: enhancing our personal development, developing our sense of connection and giving meaning to knowledge, and developing enthusiasm and passion for learning. Then I will talk a little about how it can also help us make a living.
Personal Development
First, education can assist us with personal development. Human evolution is a lifelong process that never reaches a conclusion. As we proceed through our lives we must address a variety of life issues. How do I relate to authority? Can I develop a consistent sense of my own identity? Can I learn to cooperate with others? Can I achieve self‑esteem? How do I develop intimate relationships? Can I identify and fulfilling my unique individual potential? Can I experience connection with all of life (Kegan, 1982). In order for us to function at our fullest potential, we must remain open to change. Higher education can help us accept new ideas and transform our understanding of our self and our relationship to the universe. This process requires willingness to examine and question our assumptions and beliefs and to see old “truths” from new perspectives.
Seeing Patterns and Connections
Second, academic study provides a special opportunity to see the principles and patterns that lie behind our particular knowledge and the specific daily events of our lives. A liberal arts education can help also us develop a more comprehensive understanding of the universe and ourselves. It gives us a chance to cultivate a personal appreciation not only for our precious lives as humans but also for the splendor and the mystery of the entire universe. The fundamental purpose of all academic study is to help us to understand the nature of our human existence by reaching out beyond what is immediate and obvious to contact the most permanent and eternal principles of life, despite the changing appearances (Bakan, 1967).
In the initial phases of higher education, we learn many individual pieces of information and skills. Knowledge of this sort may prove very useful, but it could be worth much more. The more significant meaning of knowledge comes when we see how these fragments of information fit together. When we discern recurrent themes and see patterns in events, we develop a notion of how things work together. Comprehending the larger view helps give more meaning to our experiences and observations. It also helps us deal with new experiences and anticipate the future more effectively.
Learning greater truths requires comprehensive understanding that incorporates particular elements of knowledge into a greater whole. Buckminster Fuller, the inventor of the geodesic dome, was an active, excited, and stimulating lifelong learner who always looked for the most complete and comprehensive ways of understanding the world. An example of such global, comprehensive understanding can be seen in his response to a child who, pointing to the logs in the fireplace, asked him, "What is fire?" He said,
Fire is the Sun unwinding from the tree's log. The Earth revolves and the trees revolve as the radiation from the Sun reaches the revolving planet Earth. By photosynthesis the green … leaves of the tree convert that Sun radiation into hydrocarbon molecules, which form into the … green, outer … layer of the tree. The tree … makes a cone as it revolves. The tree's … roots spread out into the ground to anchor the tree and get water. Each year the new, outer‑layer, green‑tree cone revolves 364 turns, and every year the tree grows its new tender‑green, … cone layer just under the bark and over the accumulating cones of the previous years. Each ring of the many rings of the saw cut is one year's sun‑energy impoundment. So the fire is the many years of Sun flame winding now unwinding from the tree. When the log fire pop‑sparks, it is letting go a very sunny day long ago, and doing so in a hurry (Fuller, 1981, p. 63‑64).
When compared to the usual highly specialized and fragmented ways that most of us would answer that question we become aware of the value of a comprehensive understanding like that.
The Pleasure of Learning
Third, we might look at why we choose to study. There are a variety of motives for learning. We may learn out of necessity or so that we can achieve something or acquire something we want. However, the worthiest motive for learning is simple curiosity. Curiosity drives us to study for the pleasure of learning and in its purest form will help us to sustain our efforts and explore to the fullest the subjects that interest us. Richard Feynman, the late Nobel Prize winning physicist, struggled early in his career with whether he would ever do anything of practical importance. He became aware that his desire for achievement had destroyed some of the pleasure of learning. “I used to enjoy physics and mathematical things.... I used to play with it, it was never very important, but I used to do things for the fun of it. So I decided I'm going to do things only for the fun of it (Feynman, 1983, p. 7).”
That same day, during a “food fight” in the dining hall, a student threw a plate. Feynman noticed that as the plate wobbled the college medallion printed on the plate seemed to revolve faster than the wobble. He wondered about the relationship between the two, and, just “having fun” with it, he “played around!” with the equations of rotation, with no particular importance attached to it. One of his colleagues criticized him for studying such a useless question, but his boss said that it was the university's problem whether he accomplished anything and he should do whatever he wanted, should amuse himself. With that encouragement he relaxed and continued playing with the equations on rotation and this led to a similar problem with the spin of the electron. In very short order he worked out the problems for which he won the Nobel Prize. But when Feynman was asked about the Nobel Prize, he said,
I don't see that it makes any point that someone in the Swedish Academy decides that (my) work is noble enough to receive a prize. I've already got the prize. The prize is the pleasure of finding the thing out, the kick in the discovery, the observation of other people using it. Those are the real things (Feynman, 1983, p. 9).
Making a Living
In summary, we can describe a liberal arts education as helping students develop critical thinking and problem solving skills and the ability to communicate clearly and effectively. By exploring a wide range of subjects and a variety of perspectives, students can develop their personal capabilities, experience connection with humanity as a whole, acquire a sense of meaning to knowledge, and acquire enthusiasm and passion for learning.
In the beginning of this presentation I spoke about how education can have greater value than only getting a job and making a living. I would now like to return and discuss the other side of that topic. I believe that in addition to helping us to make a life a liberal arts education can also enhance our ability to make a living. Making a living over the next ten or twenty years may present some interesting challenges. Here are two of the most common expectations about the future of work. First, many of the jobs that people currently have, and are now preparing for, did not exist ten years ago (e.g., web site developer) and likewise many of them won’t exist ten years from now. Second, most people will change the kind of job or career they have several times in their lives. What sort of education will best prepare someone for this future world of work?
As I was preparing these ideas I asked an old friend who was then a computer scientist and a manager at Microsoft Corporation what he thought about the relative value of liberal arts education and professional education when he makes decisions about hiring computer software engineers. I did not tell him what I was going to say about a liberal arts education. Here’s what he said:**
I would like to persuade you that technical work as well as management is based on problem solving skills and communication rather than specialization. I look for some core talents when I hire–for any role. First I look for intellectual (problem-solving) ability. If you throw a problem at them, will they come back with qualifying questions, generate productive discourse, and churn up something usable? I see how they interact. Is this someone who thinks so highly of his own thinking that he ignores everyone else’s? Does the person bring nothing to the table?
Second, I always evaluate how well the person communicates. In particular, if this person gets lost will he he seek help? If he identifies a huge problem will he bury it or bring it to my attention. If he notices an opportunity, will he exploit it, or ignore it? Can the person explain himself simply? Can he say what the core problem is? Or does he ramble, and try to fill me with a sense of self-importance? I will often deliberately ask a dumb question to see how they handle it. I will also try to trick people into lying to me about things that they don’t really know about. If they do it in an interview, I know I can’t really trust them on the job. So one piece of practical advice—if you don’t know, say so, and then find out. This doesn’t mean don’t try to figure out the answer to a problem—just don’t make assumptions that you aren’t prepared to defend. Don’t try to fake it!
Next, I look for enthusiasm and passion. I always look to hire people I will be excited to work with. Is this someone who challenges assumptions and current thinking? Is this someone who enjoys the game? Is the conversation fun? What is the person’s motivation? If it is based on punching a time clock, rather than on a larger sense of mission and overall fulfillment, the conversation itself will reveal that.
Finally, I look for accountability, personal responsibility, and follow-through. Is this someone who takes responsibility for the result, and drives it to conclusion? This includes a lot of other related characteristics—pride in one’s work, persistence, follow-through, accepting the challenge to improve, and even creativity (after one approach fails, think of another). The flip side of this is that I work very hard to not hire people who blame others, do the least amount possible, don’t finish, or give up and don’t really care whether they succeed or not as long as they get paid.
Of course I look for specific competence. But there will be a certain ramp-up time for a new employee to be productive, and being a fast learner is more important than knowing one particular thing. Things change so quickly and there is so much to do that an exact match of skills is completely improbable. Instead, it’s much better to get someone with good problem-solving and communications skills, and the character and ethics to be productive in the context of the group.
This example shows the skills that employers in our rapidly changing world look for. They want employees who can solve problems by gathering information, analyzing the situation, seeing the larger context, and coming up with new creative solutions. They want employees who are enthusiastic, flexible and open-minded, can listen to what others say and communicate their own views effectively. They want people who can work together with others, take responsibility for their work and see a project through. These are the very abilities that a liberal arts education helps us to develop.
Summary and Conclusion
Now that you have some ideas about the meaning and value of a liberal arts education, what do you think it is worth? Is it worth more than 100? I hope that you might think it is worth a lot more than that. I hope you understand that it may be worth more than the biggest number you can imagine. If you think it is valuable, I would like to ask that you consider two suggestions. First, rather than looking at your core requirements as something to “get out of the way,” see these courses as valuable opportunities to learn skills and knowledge that will assist you in making a better life and in doing better in your work. Second, if you find your passions stimulated by one of the liberal arts subjects, consider a major in that field even if you don’t see it as leading to an immediate career objective. If you study what you care about most, you will cultivate your enthusiasm for learning and that will serve you well in any job.
Reference Notes
*This version was liberally adapted from a Sufi teaching story described by Idries Shah in his collections of the stories of the Mullah Nasrudin.
** Mark Langley, personal communication, 1999.
References
Bakan, David. (1967) On Method. San Francisco: Jossey‑Bass.
Feynman, Richard. (1983) The Pleasure of Finding Things Out. Boston: WGBH (transcript from a Nova program originally broadcast on PBSTV on January 25, 1983).
Fuller, R. Buckminster. (1981) Critical Path. New York: St. Martin's Press.
Kegan, Robert. (1982) The Evolving Self. Cambridge: Harvard.
Kimball, Bruce. (1986) Orators and Philosophers: A History of the Idea of Liberal Arts. New York: Teachers College Press.
Krishnamurti, J. (1964) Think on These Things. New York: Harper & Row.