I am old and should know better. It is my annual season of despair and my health is in decline. As I wallow in an insecure and stagnant limbo, I escape into second and third-rate literature. Yesterday I thought, enough is enough. Late last night, I went to my shelves and picked out one of the great novels of the 20th century that I had never read (one reason why personal libraries are never obsolete). After an hour of reading, I fell into a deep sleep. My dreams were vibrant and exhilarating. For the first morning in nearly two months, I awoke with anticipation and firing on all eight cylinders (I am an old-fashioned, large engine. Yes, I consume an inordinate amount of fuel but, on the open road, it is worth the expenditure of my energy.). Great literature is a balm that soothes the soul.
Love in the time of cholera

“The only thing white people have that black people need, or should want, is power—and no one holds power forever. White people cannot, in the generality, be taken as models of how to live. Rather, the white man is himself in sore need of new standards, which will release him from his confusion and place him once again in fruitful communion with the depths of his own being. And I repeat: The price of the liberation of the white people is the liberation of the blacks—the total liberation, in the cities, in the towns, before the law, and in the mind.”
The Fire Next Time, James Baldwin 1963

“The Portable Hannah Arendt”
“Facing Unpleasant Facts” George Orwell
“Shakespeare’s Political Wisdom”
“The Heart of William James”
Reinhold Niebuhr: “Major Works on Religion and Politiacs”

COMMENTARY 383871161

Is MnSCU (as it’s been known) ‘too big to fail’?

The numbers say it’s an ailing behemoth. Its management is engaged in some peculiar responses. (Such as desperate rebranding.) 


The Minnesota State Colleges and Universities (MnSCU) system is the nation’s fifth-largest higher education conglomerate, educating nearly 400,000 students annually, with 31 colleges and universities on 54 campuses, more than 16,000 employees, and an annual budget of $1.9 billion. Chancellor Steven Rosenstone proudly proclaims that he is running a $2 billion business.

Is this behemoth “too big to fail”? A comparison with the big banks is not rhetorical. In 2015, MnSCU announced that 11 of its 31 institutions had failed a financial stress test; four universities and seven colleges had to submit financial recovery plans to the MnSCU office.

In January 2016, the situation was even direr when 19 schools failed the test, with 10 of them in particularly bad shape. This year, six of seven universities and 13 of 24 colleges are operating under strict financial monitoring.

Providing further evidence that this is not a short-term crisis, MnSCU recently announced that it projects a shortfall of between $66 million and $475 million by 2025. The only variable accounting for the differential at this time is whether the market will bear even higher student tuition rates.

Completing a trifecta of doom and gloom is a loss of student market share. From a peak enrollment in 2011 of 158,000, attendance had dropped to only 139,000 by 2015, a decline of 12 percent.

In a report from the Workgroup on Long-Term Financial Stability to the Board of Trustees (which is meeting this week), MnSCU’s management team attempts to deflect responsibility for the fiscal disaster, blaming instead external factors such as a structural decline in state appropriations, tuition freezes and declining enrollment.

MnSCU’s management team would do well to heed Shakespeare: “The fault, Dear Brutus, is not in our stars / But in ourselves, that we are underlings.”

The administration’s claim of a long-term decline in state appropriations is an argument of half-truths. While the biennial funding for 2010-11 and 2012-13 did drop precipitously and appeared to be flatlining, it has little contemporary relevance for MnSCU’s current mismanagement.

The evidence is clear that under Gov. Mark Dayton, the last two biennial budgets indicate that a structural increase in higher education funding is underway. MnSCU received a 9.4 percent increase in 2014-15 and another bump of 9.5 percent for 2016-17. While uncertain as of this writing, the governor’s final biennial budget request in 2017 likely will again call for a double-digit increase for higher education.

In order to offset a decline in state funding for higher education in the early 2000s, MnSCU imposed wildly disproportionate increases in student tuition rates. By 2014, students and legislators finally had had enough. The governor and the Legislature imposed a tuition freeze for 2014-15. For that biennium, the state designated $78 million to subsidize MnSCU for the loss of tuition. MnSCU received an additional $100 million to cover the bulk of further tuition relief for 2016-17.

MnSCU’s persistent claim of financial harm from the tuition freezes is, at best, disingenuous. The system behaves as if the freeze in the current biennium will bankrupt it. Please. After more than a decade of using tuition increases as a limitless ATM, MnSCU need cover only an additional $21 million of tuition relief — mere chump change in a $1.9 billion budget.

MnSCU is now searching for an explanation for the dramatic decline in student enrollment since 2011. Really? From 2002-03 to 2012-13, state appropriations declined by 9.3 percent. During the same years, tuition for college students jumped 77 percent and for university students 87 percent. Unable to keep up any longer with the tuition increases, some students prudently exited MnSCU colleges and universities.

Desperate times call for desperate measures.

Rosenstone’s first act of desperation came in 2013 when he (unbeknown even to the Board of Trustees) signed a $2 million consulting contract with the multinational firm McKinsey & Co. The firm then wrote the script for a covert systemwide initiative directed by Rosenstone called “Charting the Future.”

Forty-six stakeholders who were members of a task force believed that they were full participants in an ensuing process. Only later, after devoting hundreds of hours to the task, did they learn of their deception by an elaborate charade. All of their work had been for naught, as the secret McKinsey plan superseded their efforts.

To this day, MnSCU has not revealed to the public what the $2 million bought. MnSCU’s administration will not disclose the report for “proprietary” reasons.

Under constant scrutiny from a wide range of stakeholders for its missteps, MnSCU recently grasped onto the latest organizational fad — rebranding. Rebranding seeks to change a corporate image. Three common reasons for rebranding are a loss of market share, a negative reputation and a financial calamity. Unfortunately, MnSCU’s situation fulfills all three.

Consistent with its previous pattern of poor leadership, MnSCU contracted with a public-relations firm, PadillaCRT, for branding research. Cost: $272,000. It has now signed an additional $345,000 contract with the same firm for the rebranding effort. What exactly has it gotten for $617,000? A new logo and a cutting-edge “nickname” for the system — Minnesota State.

Obviously, Padilla’s research was perfunctory, because for many non-Minnesotans, the first thing that “Minnesota State” conjures up is a TV show. “Coach” is an American television sitcom that aired for nine seasons on ABC from 1989 to 1997. It is still showing in syndication. Minnesota State is its fictional home; it is a university of mocking derision, run by blustering buffoons.

I have no doubt that a $1,000 prize offered to graduate students in a marketing class would have led to something more inspiring and endearing than Padilla’s pedestrian product.

No one, save the Board of Trustees and a portion of the central office’s nearly 400 employees, has much allegiance to the organization formerly known as MnSCU. Students and their families, faculty and staff members, local communities, and legislators continue to identify strongly with their local colleges and universities, cherishing their distinctiveness and relative autonomy.

MnSCU is not too big to fail. It is time for it to go the way of Lehman Brothers. However, MNSCU’s Wells Fargo bunker should remain as a historical monument to the hubris of autocrats who seek to impose upon us their über-centralized empires.

Monte Bute teaches sociology at Metropolitan State University. This article is intended to reflect his opinions alone.

The Children of Light and the Children of Darkness

by Reinhold Niebuhr

One of the foremost philosophers and theologians of the twentieth century, Reinhold Niebuhr was for many years a Professor at Union Theological Seminary, New York City. He is the author of many classics, including The Nature and Destiny of Man, Moral Man and Immoral Society, The Children of Light and the Children of Darkness, and Discerning the Signs of Our Times. He was also the founding editor of the publication Christianity and Crisis.

The Children of Light and the Children of Darkness was published in 1944 by Charles Scribner’s Sons. This material is from Chapter 1: The Children of Light and The Children of Darkness.


Democracy, as every other historic ideal and institution, contains both ephemeral and more permanently valid elements. Democracy is on the one hand the characteristic fruit of a bourgeois civilization; on the other hand it is a perennially valuable form of social organization in which freedom and order are made to support, and not to contradict, each other.

Democracy is a “bourgeois ideology” in so far as it expresses the typical viewpoints of the middle classes who have risen to power in European civilization in the past three or four centuries. Most of the democratic ideals, as we know them, were weapons of the commercial classes who engaged in stubborn, and ultimately victorious, conflict with the ecclesiastical and aristocratic rulers of the feudal-medieval world. The ideal of equality, unknown in the democratic life of the Greek city states and derived partly from Christian and partly from Stoic sources, gave the bourgeois classes a sense of self-respect in overcoming the aristocratic pretension and condescension of the feudal overlords of medieval society. The middle classes defeated the combination of economic and political power of mercantilism by stressing economic liberty; and, through the principles of political liberty, they added the political power of suffrage to their growing economic power. The implicit assumptions, as well as the explicit ideals, of democratic civilization were also largely the fruit of middle-class existence. The social and historical optimism of democratic life, for instance, represents the typical illusion of an advancing class which mistook its own progress for the progress of the world.

Since bourgeois civilization, which came to birth in the sixteenth to eighteenth centuries and reached its zenith in the nineteenth century, is now obviously in grave peril, if not actually in rigor mortis in the twentieth century, it must be obvious that democracy, in so far as it is a middle-class ideology, also faces its doom.

This fate of democracy might be viewed with equanimity, but for the fact that it has a deeper dimension and broader validity than its middle-class character. Ideally democracy is a permanently valid form of social and political organization which does justice to two dimensions of human existence: to man’s spiritual stature and his social character; to the uniqueness and variety of life, as well as to the common necessities of all men. Bourgeois democracy frequently exalted the individual at the expense of the community; but its emphasis upon liberty contained a valid element, which transcended its excessive individualism. The community requires liberty as much as does the individual; and the individual requires community more than bourgeois thought comprehended. Democracy can therefore not be equated with freedom. An ideal democratic order seeks unity within the conditions of freedom; and maintains freedom within the framework of order.

Man requires freedom in his social organization because he is “essentially” free, which is to say, that he has the capacity for indeterminate transcendence over the processes and limitations of nature. This freedom enables him to make history and to elaborate communal organizations in boundless variety and in endless breadth and extent. But he also requires community because he is by nature social. He cannot fulfill his life within himself but only in responsible and mutual relations with his fellows.

Bourgeois democrats are inclined to believe that freedom is primarily a necessity for the individual, and that community and social order are necessary only because there are many individuals in a small world, so that minimal restrictions are required to prevent confusion. Actually the community requires freedom as much as the individual; and the individual requires order as much as does the community.

Both the individual and the community require freedom so that neither communal nor historical restraints may prematurely arrest the potencies which inhere in man’s essential freedom and which express themselves collectively as well as individually. It is true that individuals are usually the initiators of new insights and the proponents of novel methods. Yet there are collective forces at work in society which are not the conscious contrivance of individuals. In any event society is as much the beneficiary of freedom as the individual. In a free society new forces may enter into competition with the old and gradually establish themselves. In a traditional or tyrannical form of social organization new forces are either suppressed, or they establish themselves at the price of social convulsion and upheaval.

The order of a community is, on the other hand, a boon to the individual as well as to the community. The individual cannot be a true self in isolation. Nor can he live within the confines of the community which “nature” establishes in the minimal cohesion of family and herd. His freedom transcends these limits of nature, and therefore makes larger and larger social units both possible and necessary. It is precisely because of the essential freedom of man that he requires a contrived order in his community.

The democratic ideal is thus more valid than the libertarian and individualistic version of it which bourgeois civilization elaborated. Since the bourgeois version has been discredited by the events of contemporary history and since, in any event, bourgeois civilization is in process of disintegration, it becomes important to distinguish and save what is permanently valid from what is ephemeral in the democratic order.

If democracy is to survive it must find a more adequate cultural basis than the philosophy which has informed the building of the bourgeois world. The inadequacy of the presuppositions upon which the democratic experiment rests does not consist merely in the excessive individualism and libertarianism of the bourgeois world view; though it must be noted that this excessive individualism prompted a civil war in the whole western world in which the rising proletarian classes pitted an excessive collectivism against the false individualism of middle-class life. This civil conflict contributed to the weakness of democratic civilization when faced with the threat of barbarism. Neither the individualism nor the collectivism did justice to all the requirements of man’s social life, and the conflict between half-truth and half-truth divided the civilized world in such a way that the barbarians were able to claim first one side and then the other in this civil conflict as their provisional allies.1

But there is a more fundamental error in the social philosophy of democratic civilization than the individualism of bourgeois democracy and the collectivism of Marxism. It is the confidence of both bourgeois and proletarian idealists in the possibility of achieving an easy resolution of the tension and conflict between self-interest and the general interest. Modern bourgeois civilization is not, as Catholic philosophers and medievalists generally assert, a rebellion against universal law, or a defiance of universal standards of justice, or a war against the historic institutions which sought to achieve and preserve some general social and international harmony. Modern secularism is not, as religious idealists usually aver, merely a rationalization of self-interest, either individual or collective. Bourgeois individualism may be excessive and it may destroy the individual’s organic relation to the community; but it was not intended to destroy either the national or the international order. On the contrary the social idealism which informs our democratic civilization had a touching faith in the possibility of achieving a simple harmony between self-interest and the general welfare on every level.

It is not true that Nazism is the final fruit of a moral cynicism which had its rise in the Renaissance and Reformation, as Catholic apologists aver. Nazi barbarism is the final fruit of a moral cynicism which was only a subordinate note in the cultural life of the modern period, and which remained subordinate until very recently. Modern civilization did indeed seek to give the individual a greater freedom in the national community than the traditional feudal order had given him; and it did seek to free the nations of restraints placed upon their freedom by the international church. But it never cynically defied the general interest in the name of self interest, either individual or collective. It came closer to doing this nationally than individually. Machiavelli’s amoral “Prince,” who knows no law beyond his own will and power, is made to bear the whole burden of the Catholic polemic against the modern world. It must be admitted that Machiavelli is the first of a long line of moral cynics in the field of international relations. But this moral cynicism only qualifies, and does not efface, the general universalistic overtone of modern liberal idealism. In the field of domestic politics the war of uncontrolled interests may have been the consequence, but it was certainly not the intention, of middle-class individualists. Nor was the conflict between nations in our modern world their intention. They did demand a greater degree of freedom for the nations; but they believed that it was possible to achieve an uncontrolled harmony between them, once the allegedly irrelevant restrictions of the old religio-political order were removed. In this they proved to be mistaken. They did not make the mistake, however, of giving simple moral sanction to self-interest. They depended rather upon controls and restraints which proved to be inadequate.


In illumining this important distinction more fully, we may well designate the moral cynics, who know no law beyond their will and interest, with a scriptural designation of “children of this world” or “children of darkness.” Those who believe that self-interest should be brought under the discipline of a higher law could then be termed “the children of light.” This is no mere arbitrary device; for evil is always the assertion of some self-interest without regard to the whole, whether the whole be conceived as the immediate community, or the total community of mankind, or the total order of the world. The good is, on the other hand, always the harmony of the whole on various levels. Devotion to a subordinate and premature “whole” such as the nation, may of course become evil, viewed from the perspective of a larger whole, such as the community of mankind. The “children of light” may thus be defined as those who seek to bring self-interest under the discipline of a more universal law and in harmony with a more universal good.


According to the scripture “the children of this world are in their generation wiser than the children of light.” This observation fits the modern situation. Our democratic civilization has been built, not by children of darkness but by foolish children of light. It has been under attack by the children of darkness, by the moral cynics, who declare that a strong nation need acknowledge no law beyond its strength. It has come close to complete disaster under this attack, not because it accepted the same creed as the cynics; but because it underestimated the power of self-interest, both individual and collective, in modern society. The children of light have not been as wise as the children of darkness.

The children of darkness are evil because they know no law beyond the self. They are wise, though evil, because they understand the power of self-interest. The children of light are virtuous because they have some conception of a higher law than their own will. They are usually foolish because they do not know the power of self-will. They underestimate the peril of anarchy in both the national and the international community. Modern democratic civilization is, in short, sentimental rather than cynical. It has an easy solution for the problem of anarchy and chaos on both the national and international level of community, because of its fatuous and superficial view of man. It does not know that the same man who is ostensibly devoted to the “common good” may have desires and ambitions, hopes and fears, which set him at variance with his neighbor.

It must be understood that the children of light are foolish not merely because they underestimate the power of self-interest among the children of darkness. They underestimate this power among themselves The democratic world came so close to disaster not merely because it never believed that Nazism possessed the demonic fury which it avowed. Civilization refused to recognize the power of class interest in its own communities. It also spoke glibly of an international conscience; but the children of darkness meanwhile skillfully set nation against nation. They were thereby enabled to despoil one nation after another, without every civilized nation coming to the defence of each. Moral cynicism had a provisional advantage over moral sentimentality. Its advantage lay not merely in its own lack of moral scruple but also in its shrewd assessment of the power of self-interest, individual and national, among the children of light, despite their moral protestations.

While our modern children of light, the secularized idealists, were particularly foolish and blind, the more “Christian” children of light have been almost equally guilty of this error. Modern liberal Protestantism was probably even more sentimental in its appraisal of the moral realities in our political life than secular idealism, and Catholicism could see nothing but cynical rebellion in the modern secular revolt against Catholic universalism and a Catholic “Christian” civilization. In Catholic thought medieval political universalism is always accepted at face value. Rebellion against medieval culture is therefore invariably regarded as the fruit of moral cynicism. Actually the middle-class revolt against the feudal order was partially prompted by a generous idealism, not unmixed of course with peculiar middle-class interests. The feudal order was not so simply a Christian civilization as Catholic defenders of it aver. It compounded its devotion to a universal order with the special interests of the priestly and aristocratic bearers of effective social power. The rationalization of their unique position in the feudal order may not have been more marked than the subsequent rationalization of bourgeois interests in the liberal world. But it is idle to deny this “ideological taint” in the feudal order and to pretend that rebels against the order were merely rebels against order as such. They were rebels against a particular order which gave an undue advantage to the aristocratic opponents of the middle classes.2 The blindness of Catholicism to its own ideological taint is typical of the blindness of the children of light.

Our modern civilization, as a middle-class revolt against an aristocratic and clerical order, was irreligious partly because a Catholic civilization had so compounded the eternal sanctities with the contingent and relative justice and injustice of an agrarian-feudal order, that the new and dynamic bourgeois social force was compelled to challenge not only the political-economic arrangements of the order but also the eternal sanctities which hallowed it.

If modern civilization represents a bourgeois revolt against feudalism, modern culture represents the revolt of new thought, informed by modern science, against a culture in which religious authority had fixed premature and too narrow limits for the expansion of science and had sought to restrain the curiosity of the human mind from inquiring into “secondary causes.” The culture which venerated science in place of religion, worshiped natural causation in place of God, and which regarded the cool prudence of bourgeois man as morally more normative than Christian love, has proved itself to be less profound than it appeared to be in the seventeenth and eighteenth centuries. But these inadequacies, which must be further examined as typical of The foolishness of modern children of light, do not validate the judgment that these modern rebels were really children of darkness, intent upon defying the truth or destroying universal order.

The modern revolt against the feudal order and the medieval culture was occasioned by the assertion of new vitalities in the social order and the discovery of new dimensions in the cultural enterprise of mankind. It was truly democratic in so far as it challenged the premature and tentative unity of a society and the stabilization of a culture, and in so far as it developed new social and cultural possibilities. The conflict between the middle classes and the aristocrats, between the scientists and the priests, was not a conflict between children of darkness and children of light. It was a conflict between pious and less pious children of light, both of whom were unconscious of the corruption of self-interest in all ideal achievements and pretensions of human culture.


In this conflict the devotees of medieval religion were largely unconscious of the corruption of self-interest in their own position; but it must be admitted that they were not as foolish as their secular successors in their estimate of the force of self- interest in human society. Catholicism did strive for an inner and religious discipline upon inordinate desire; and it had a statesmanlike conception of the necessity of legal and political restraint upon the power of egotism, both individual and collective, in the national and the more universal human community.

Our modern civilization, on the other hand, was ushered in on a wave of boundless social optimism. Modern secularism is divided into many schools. But all the various schools agreed in rejecting the Christian doctrine of original sin. It is not possible to explain the subtleties or to measure the profundity of this doctrine in this connection. But it is necessary to point out that the doctrine makes an important contribution to any adequate social and political theory the lack of which has robbed bourgeois theory of real wisdom; for it emphasizes a fact which every page of human history attests. Through it one may understand that no matter how wide the perspectives which the human mind may reach, how broad the loyalties which the human imagination may conceive, how universal the community which human statecraft may organize, or how pure the aspirations of the saintliest idealists may be, there is no level of human moral or social achievement in which there is not some corruption of inordinate self-love.

This sober and true view of the human situation was neatly rejected by modern culture. That is why it conceived so many fatuous and futile plans for resolving the conflict between the self and the community; and between the national and the world community. Whenever modern idealists are confronted with the divisive and corrosive effects of man’s self-love, they look for some immediate cause of this perennial tendency, usually in some specific form of social organization. One school holds that men would be good if only political institutions would not corrupt them; another believes that they would be good if the prior evil of a faulty economic organization could be eliminated. Or another school thinks of this evil as no more than ignorance, and therefore waits for a more perfect educational process to redeem man from his partial and particular loyalties. But no school asks how it is that an essentially good man could have produced corrupting and tyrannical political organizations or exploiting economic organizations, or fanatical and superstitious religious organizations.

The result of this persistent blindness to the obvious and tragic facts of man’s social history is that democracy has had to maintain itself precariously against the guile and the malice of the children of darkness, while its statesmen and guides conjured up all sorts of abstract and abortive plans for the creation of perfect national and international communities.

The confidence of modern secular idealism in the possibility of an easy resolution of the tension between individual and community, or between classes, races and nations is derived from a too optimistic view of human nature. This too generous estimate of human virtue is intimately related to an erroneous estimate of the dimensions of the human stature. The conception of human nature which underlies the social and political attitudes of a liberal democratic culture is that of an essentially harmless individual. The survival impulse, which man shares with the animals, is regarded as the normative form of his egoistic drive. If this were a true picture of the human situation man might be, or might become, as harmless as seventeenth- and eighteenth century thought assumed. Unfortunately for the validity of this picture of man, the most significant distinction between the human and the animal world is that the impulses of the former are “spiritualized” in the human world. Human capacities for evil as well as for good are derived from this spiritualization. There is of course always a natural survival impulse at the core of all human ambition. But this survival impulse cannot be neatly disentangled from two forms of its spiritualization. The one form is the desire to fulfill the potentialities of life and not merely to maintain its existence. Man is the kind of animal who cannot merely live. If he lives at all he is bound to seek the realization of his true nature; and to his true nature belongs his fulfillment in the lives of others. The will to live is thus transmuted into the will to self realization; and self-realization involves self-giving in relations to others. When this desire for self-realization is fully explored it becomes apparent that it is subject to the paradox that the highest form of self-realization is the consequence of self-giving, but that it cannot be the intended consequence without being prematurely limited. Thus the will to live is finally transmuted into its opposite in the sense that only in self-giving can the self be fulfilled, for: “He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.”3

On the other hand the will-to-live is also spiritually transmuted into the will-to-power or into the desire for “power and glory.” Man, being more than a natural creature, is not interested merely in physical survival but in prestige and social approval. Having the intelligence to anticipate the perils in which he stands in nature and history, he invariably seeks to gain security against these perils by enhancing his power, individually and collectively. Possessing a darkly unconscious sense of his insignificance in the total scheme of things, he seeks to compensate for his insignificance by pretensions of pride. The conflicts between men are thus never simple conflicts between competing survival impulses. They are conflicts in which each man or group seeks to guard its power and prestige against the peril of competing expressions of power and pride. Since the very possession of power and prestige always involves some encroachment upon the prestige and power of others, this conflict is by its very nature a more stubborn and difficult one than the mere competition between various survival impulses in nature. It remains to be added that this conflict expresses itself even more cruelly in collective than in individual terms. Human behaviour being less individualistic than secular liberalism assumed, the struggle between classes, races and other groups in human society is not as easily resolved by the expedient of dissolving the groups as liberal democratic idealists assumed.

Since the survival impulse in nature is transmuted into two different and contradictory spiritualized forms, which we may briefly designate as the will-to-live-truly and the will-to-power, man is at variance with himself. The power of the second impulse places him more fundamentally in conflict with his fellowman than democratic liberalism realizes. The fact he cannot realize himself, except in organic relation with his fellows, makes the community more important than bourgeois individualism understands. The fact that the two impulses, though standing in contradiction to each other, are also mixed and compounded with each other on every level of human life, makes the simple distinctions between good and evil, between selfishness and altruism, with which liberal idealism has tried to estimate moral and political facts, invalid. The fact that the will-to-power inevitably justifies itself in terms of the morally more acceptable will to realize man’s true nature means that the egoistic corruption of universal ideals is a much more persistent fact in human conduct than any moralistic creed is inclined to admit.

If we survey any period of history, and not merely the present tragic era of world catastrophe, it becomes quite apparent that human ambitions, lusts and desires; are more inevitably inordinate, that both human creativity and human evil reach greater heights, and that conflicts in the community between varying conceptions of the good and between competing expressions of vitality are of more tragic proportions than was anticipated in the basic philosophy underlies democratic civilization.

There is a specially ironic element in the effort of the seventeenth century to confine man to the limits of a harmless “nature” or to bring all his actions under the discipline of a cool prudence. For while democratic social philosophy was elaborating the picture of a harmless individual, moved by no more than a survival impulse, living in a social peace guaranteed by a pre-established harmony of nature, the advancing natural sciences were enabling man to harness the powers of nature, and to give his desires and ambitions a more limitless scope than they previously had. The static inequalities of an agrarian society were transmuted into the dynamic inequalities of an industrial age. The temptation to inordinate expressions of the possessive impulse, created by the new wealth of a technical civilization, stood in curious and ironic contradiction to the picture of essentially moderate and ordinate desires which underlay the social philosophy of the physiocrats and of Adam Smith. Furthermore a technical society developed new and more intensive forms of social cohesion and a greater centralization of economic process in defiance of the individualistic conception of social relations which informed the liberal philosophy.4

The demonic fury of fascist politics in which a collective will expresses boundless ambitions and imperial desires and in which the instruments of a technical civilization are used to arm this will with a destructive power, previously unknown in history, represents a melancholy historical refutation of the eighteenth- and nineteenth-century conceptions of a harmless and essentially individual human life. Human desires are expressed more collectively, are less under the discipline of prudent calculation, and are more the masters of, and less limited by, natural forces than the democratic creed had understood.

While the fury of fascist politics represents a particularly vivid refutation of the democratic view of human nature, the developments within the confines of democratic civilization itself offer almost as telling a refutation. The liberal creed is never an explicit instrument of the children of darkness. But it is surprising to what degree the forces of darkness are able to make covert use of the creed. One must therefore, in analyzing the liberal hope of a simple social and political harmony, be equally aware of the universalistic presuppositions which underlie the hope and of the egoistic corruptions (both individual and collective) which inevitably express themselves in our culture in terms of, and in despite of, the creed. One must understand that it is a creed of children of light; but also that it betrays their blindness to the forces of darkness. . . .


. . . . It is this fact which a few pessimists in our modern culture have realized, only to draw undemocratic and sometimes completely cynical conclusions from it. The democratic idealists of practically all schools of thought have managed to remain remarkably oblivious to the obvious facts. Democratic theory therefore has not squared with the facts of history. This grave defect in democratic theory was comparatively innocuous in the heyday of the bourgeois period, when the youth and the power of democratic civilization surmounted all errors of judgment and confusions of mind. But in this latter day, when it has become important to save what is valuable in democratic life from the destruction of what is false in bourgeois civilization, it has also become necessary to distinguish what is false in democratic theory from what is true in democratic life. The preservation of a democratic civilization requires the wisdom of the serpent and the harmlessness of the dove. The children of light must be armed with the wisdom of the children of darkness but remain free from their malice. They must know the power of self-interest in human society without giving it moral justification. They must have this wisdom in order that they may beguile, deflect, harness and restrain self-interest, individual and collective, for the sake of the community.


  1. The success of Nazi diplomacy and propaganda in claiming the poor in democratic civilization as their allies against the “plutocrats” in one moment, and in the next seeking to ally the privileged classes in their battle against “communism,” is a nice indication of the part which the civil war in democratic civilization played in allowing barbarism to come so near to a triumph over civilization.
  2. John of Salisbury expresses a quite perfect rationalization of clerical political authority in his Policraticus in the twelfth century. He writes: “Those who preside over the practice of religion should be looked up to and venerated as the soul of the body. . . Furthermore since the soul is, as it were, the prince of the body and has a rule over the whole thereof, so those whom our author calls the prefects of religion preside over the entire body.” Book V. ch. ii. A modern Catholic historian accepts this justification of clerical rule at its face value as he speaks of Machiavelli’s politics as a “total assault upon the principles of men like John, of Salisbury, preferring to the goodness of Christ, the stamina of Caesar.” (Emmet John Hughes, The Church and the Liberal Society, p. 33.) John of Salisbury’s political principles were undoubtedly more moral than Machiavelli’s. But the simple identification of his justification of clericalism with the “goodness of Christ” is a nice illustration of the blindness of the children of light, whether Christian or secular.
  3. Matthew 10:39
  4. Thus vast collective forms of “free enterprise,” embodied in monopolistic and large-scale financial and industrial institutions, still rationalize their desire for freedom from political control in terms of a social philosophy which Adam Smith elaborated for individuals. Smith was highly critical of the budding large-scale enterprise of his day and thought it ought to be restricted to insurance companies and banks

Nothing better captures my modus operandi than this quote from Yogi Bhajan. For 50 years as an organizer and teacher, I have used this strategy to confound individuals and groups, prodding them into a pursuit of personal and collective liberation. Too often, this pragmatic method comes with a dogmatic, “other-worldly” metaphysic; it need not. It is just a “this-worldly” practice of adult education, unencumbered by any ideology. ​


City Pages

The Dinkytown Riots: Reflecting on the most violent time in U history

Educated, idealistic, disillusioned, U students sparred with police from seven counties and the National Guard over an eight-day occupation of Dinkytown in protest of the Vietnam War.

Educated, idealistic, disillusioned, U students sparred with police from seven counties and the National Guard over an eight-day occupation of Dinkytown in protest of the Vietnam War.
Michael J. Hannaher

By the spring of 1972, American troops were knee-deep in the jungles of North Vietnam, planting mines in Haiphong Harbor and fragging enemy soldiers with Minnesota-made bombs, while young people burned draft cards and drenched recruitment centers in blood.

Richard Nixon, who’d promised to end the war, instead escalated American involvement. Demonstrations erupted after each new offensive.

There was also a war at home in the Twin Cities. Seventy-one-year-old Monte Bute, now a sociology professor at Metro State University, was then an anti-war foot soldier in the bloodiest protests to ever hit the University of Minnesota.

“You had to be there at the time. People considered themselves a movement,” Bute says. “It was a time that poverty, injustice, domestic issues particularly in neighborhoods really were at the fore. You saw yourself as part of this massive effort to transform America.”

Minneapolis, it turned out, was ripe for a revolution. A new housing development, now known as Cedar-Riverside, was turning people out of their homes. Though the new high-rise was for federally subsidized low-income housing, residents called it gentrification and rallied in protest on May 9, 1972.

They were met by a second group of protesters – anti-war activists – from the U. The students were angry with the U’s complicity in defense research. The two demonstrations collided, merging into a crowd of about 2,000 people.

Bute, who had a megaphone, good tactical sense and a bit of a stage presence, slid naturally into a leadership role. When demonstrators got word that the Minneapolis Police were being sent in, they decided it would be a good opportunity to confront them.

“As I look back, I don’t remember another time of being taken over so much by so much adrenaline and having to think on your feet,” Bute says. “It was like the university and the police sort of lost power, and it spilled into the streets. So a number of improvisational people picked up that power and orchestrated … this theater of the absurd. It was pure improvisation. Plans were made instantaneously, people moved rapidly. They counterattacked. It was guerilla theater, but dangerous at that point.”

Police in riot gear clashed on Cedar Avenue, recalls then-University News Service reporter Bill Huntziker.

“At one point I was writing something in my reporters notebook, and I looked up and I was surrounded by cops,” Huntziker recalls. “And this big guy looked down on me and he had his helmet on and he had his hands on my shoulders and he said, “Which side are you on, son? And I said, ‘P…p…p…p…press.’ They were beating people up! And so he said, ‘Stand aside, please,’ and he gently walked me to the curb and he went on clubbing people. It was bizarre.”

Demonstrators multiplied to about 6,000 strong. They poured into Dinkytown, where they began to ransack a military recruitment office. Half of the group split off for the ROTC Armory, tore out the steel rod fencing that surrounded it, and began stoning the building. At the time, the armory was more university office space than a military headquarters, but it was the idea of the place that insulted students.

Police gave chase, clubbing and beating students around a two-block radius. At the time, Minneapolis was led by a law and order mayor, Charles Stenvig.

“A lot of pent up anger and rage that was held by conservative people,” Bute says. “They had elected the first conservative in years and years in the city. And he was really a take-no-prisoners guy. He felt he had a mandate from the silent majority to really come in and clean up and unleash any kind of tactic that was necessary.”

Demonstrators moved to Washington Avenue, where they set up blockades. It became a day of hit and runs and ongoing battles and police beatdowns of protesters who may have prodded and provoked and vandalized.  By the afternoon rush hour, the police went into panic mode. Cops chased students down University Avenue while a helicopter rained canisters of tear gas.

Huntziker retreated into Ford Hall, where he stood at a window on the fourth floor and looked down into the street as students were beaten as they sunbathed and read books on the lawn. Several people were hospitalized. Tear gas seeped through the locked doors and windows of university buildings. Police from seven counties joined in the effort to quell the protests.

The governor sent in 800 National Guardsmen. Over the next week, the national media’s attention and the National Guard caused the Eight Days in May protests to eventually slow and disperse.

“I learned how vulnerable the university is to demagogues and police who just wanted to beat up people because they had long hair and think differently than they do,” Huntziker reflects. “I tried to imagine who was benefiting from any of this. It must have all been short term. Maybe the police chief, the mayor whose popularity was based on a law and order candidacy. I thought maybe some guys in military corporations would benefit from the war. They don’t mind this stuff going on in the streets. They weren’t touched by it.”

He still doesn’t know the key to bringing about change, Huntziker says. Neither does Bute.

“There was this sense of a zeitgeist, that the world was gonna change,” Bute says. “Then unfortunately we woke up in 1973 and the ’60s were over and not that much had changed. We expected a revolution to break out any week. And that was kind of the mentality of many young people at that time.”

On May 21, Bute, Huntziker, and other eyewitnesses to the Dinkytown anti-war protests will share their experiences from the riots at the Roots Cellar in the University Baptist Church.


“Faculty resist standardization talk for MnSCU, Metro State”

By JOSH VERGES | jverges@pioneerpress.com
April 21, 2016

As the Minnesota State Colleges and Universities system explores options for slashing expenses, faculty union leaders are pushing back on a proposal to standardize the way courses are taught across the seven universities and 24 community and technical colleges.

A long-term financial accountability workgroup has been working since October on ideas for closing the gap on revenues and expenses. MnSCU projects it will run annual deficits of $66 million to $475 million by 2025 if they do not act.
According to draft recommendations from their April 6 meeting, the workgroup discussed creating “a common core curriculum for use throughout the colleges and universities.”

Another recommendation called for establishing two new bargaining units — one for part-time employees, the other full-time — for faculty at Metropolitan State University and the 10 metro-area two-year colleges. It’s tied into a broader proposal to enable students to transfer easily among the metro schools and give administrators flexibility in reassigning faculty within that group.

Monte Bute, an outspoken Metro State sociology professor, twice interrupted a MnSCU Board of Trustees committee meeting Tuesday to demand the release of the “secret plan.” And on Wednesday, the heads of the two- and four-year MnSCU faculty unions expressed their concerns to the full board.

Jim Grabowska, president of the Inter-Faculty Organization, said requiring instructors to use the same curriculum “is not who we are, and it does not represent what we do.”

Kevin Lindstrom, president of the Minnesota State College Faculty, said the group supports MnSCU’s work on developing pathways for students who earn two-year degrees to progress easily into four-year programs without leaving the MnSCU system. But they don’t support common curricula, which also would simplify student transfer but at the expense of what makes institutions unique.

“It flies directly in the face of transfer pathways,” he said. “If common curriculum is where we’re going, we really don’t need transfer pathways.”

Jonathan Bohn, public affairs director for the four-year faculty union, said a common curriculum might cut costs for students and MnSCU, but it would hurt the quality of course offerings at the colleges and universities. He said schools teach in ways that work for their community, and faculty want and need that flexibility.

“We’re trying to create an informed society, and a core curriculum really guts our ability to do that,” he said.

As for creating new bargaining units for the metro area, Bohn said it would weaken the faculty unions’ power and hurt schools’ ability to attract teaching talent.

“It just would dramatically limit the power of our faculty to bargain effectively, to be represented by their union,” he said. “It would be detrimental to the workplace.”


Jay Cowles, a trustee participating in the workgroup, said members haven’t really settled on recommendations yet. That won’t happen until June, when they will forward some proposals to Chancellor Steven Rosenstone, who in turn will present them to the full board of trustees.

“At this point, we need to respect the fact that the workgroup is still in progress,” Cowles said.

For his part, Rosenstone said he won’t get involved until he gets the group’s recommendations.

“I have stayed out of that work to let the committee do its best thinking,” he said Tuesday.

The system for years has looked to smooth out student pathways from metro-area two-year colleges to the system’s only four-year university in the Twin Cities.

Metro State already has a presence throughout the metro, with 60 percent of its students taking classes outside the main campus in St. Paul. And the university’s dentistry program has dual-enrollment agreements with several metro colleges.

Still, only 14 percent of all two-year, metro-area students who say they intend to transfer to a university end up enrolling at Metro State.

MnSCU chief financial officer Laura King said some of the workgroup’s discussions are about making it as easy as possible for students and faculty to move about the metro. She added that the faculty unions are represented on the workgroup and will be consulted on whichever recommendations move forward.


During a Feb. 17 workgroup meeting, MnSCU leaders presented what was described as the “Metropolitan Campus Collective Concept,” in which the 11 institutions formed a “unified collective” with a single course catalog.

Bohn said he understands the concept was dropped, but the notion of new bargaining units is still alive.

King said Tuesday the group is not talking about merging Metro State and the metro colleges into a single entity.

“There’s nothing in that work that says we need a single metropolitan institution,” she said.

Rosenstone to retire as MnSCU chancellor in 2017

Tenure has been marked by clashes with faculty. 

By Maura Lerner Star Tribune APRIL 9, 2016

After five sometimes rocky years as chancellor, Steven Rosenstone announced Friday that he will retire as head of the Minnesota’s largest network of public colleges and universities when his current contract ends in July 2017.

Rosenstone, who will be 66 when he steps down, has led the Minnesota State Colleges and Universities (MnSCU) system since 2011.

During that time, he has been a lightning rod for criticism from faculty and other unions, which have clashed with him repeatedly over his leadership style and decisions.

Since taking office, Rosenstone has led an ambitious, and sometimes controversial, campaign to modernize and streamline programs throughout the sprawling MnSCU system, which has nearly 400,000 students in seven state universities and 24 two-year colleges. Many of the schools have struggled with dropping enrollment and financial challenges; last fall, Rosenstone created a task force to explore what he called the system’s “long-term financial sustainability.”

Michael Vekich, chair of MnSCU’s board of trustees, issued a statement saying: “Chancellor Rosenstone is a visionary leader who understands the staggering complexity and the thousands of moving parts in a large system of higher education like ours. He has led us through the setting of a new strategic direction that has inspired people on every campus to become collaborative leaders. Through it all, he has kept his focus — and the focus of our colleges and universities — on one goal: ensuring access to an extraordinary education for all Minnesotans.”
Rosenstone’s signature plan to reform the campuses, called Charting the Future, prompted a backlash from faculty members who felt they were being cut out of the planning process, and culminated in a series of no-confidence votes against him in 2014.

In 2015, Gov. Mark Dayton threatened to withhold tens of millions of dollars from the system unless the two sides ended their feud. Shortly after, administrators and faculty leaders agreed to set aside their differences and work together, giving faculty and students a bigger say in the planning process.

“Chancellor Rosenstone has served the Minnesota State College and University System with great distinction,” Dayton said in a statement Friday. “I thank him for his leadership and for helping to chart a new future for our public colleges and university system.”

Rosenstone’s latest clash with faculty erupted just last month, when he approved a new rule allowing college officials to examine employees’ privately owned cellphones for a wide range of business reasons. The move triggered a formal protest from leaders of seven employee unions and prompted a state Senate committee to call for a moratorium on the rule, which took effect on April 1.

On Friday, Jim Grabowska, president of the union representing university faculty, issued a brief statement saying: “With the announcement today, the Inter Faculty Organization looks forward to being part of discussions on the future of the MnSCU system. We thank Chancellor Rosenstone for his service.”
Before joining MnSCU, Rosenstone spent 15 years at the University of Minnesota, where he served as dean of the College of Liberal Arts and later vice president for scholarly and cultural affairs. He also was a political-science professor at Yale University and the University of Michigan.

I doubt that your graduate program ever acquainted you with Al and Betty Lee. They are exemplars for those us irregulars who are forging a radical path in the midst of scientific, professional sociology. In a revolt at the 1975 ASA meetings, Al was elected president from the floor. His 1976 presidential address, “Sociology for Whom?“, is the most radical attack on the discipline and profession ever made by an American Sociological Association (ASA) president.