Oakeshott’s words were prescient and remains salient as ever
The world in which many children now grow up is crowded, not necessarily with occupants and not at all with memorable experiences, but with happenings; it is a ceaseless flow of seductive trivialities which invoke neither reflection nor choice but instant participation. A child quickly becomes aware that he cannot too soon plunge into this flow or immerse himself in it too quickly; to pause is to be swept with the chilling fear of never having lived at all. There is little chance that his perceptions, his emotions, his admirations and his ready indignations might become learned responses or be even innocent fancies of his own; they come to him prefabricated, generalized and uniform. He lurches from one modish conformity to the next, or from one fashionable guru to his successor, seeking to lose himself in a solidarity composed of exact replicas of himself.
From an early age children now believe themselves to be well-informed about the world, but they know it only at second hand in the pictures and voices that surround them. It holds no puzzles or mysteries for them; it invites neither careful attention nor understanding. As like as not they know the moon as something to be shot at or occupied before ever they have had the chance to marvel at it. This world has but one language, soon learned: the language of appetite. The idiom may be that of the exploitation of resources of the earth, or it may be that of seeking something for nothing; but this is a distinction without a difference. It is a language composed of meaningless clichés. It allows only the expression of “points of view” and the ceaseless repetition of slogans which are embraced as prophetic utterances.
Their ears are filled with the babel of invitations to instant and unspecified reactions and their utterance reproduces only what they have heard said. Such discourse as there is resembles the barking of a dog at the echo of its own yelp. School in these circumstances is notably unimportant. To a large extent it has surrendered its character as a place apart where utterances of another sort may be heard and languages other than the language of appetite may be learned. Its affords no seclusion, it offers no release. Its furnishings are the toys with which those who come are already familiar. Its virtues and vices are those of the surrounding world.
These, then, are circumstances hostile to a disposition to recognize the invitation of liberal learning: that is, the invitation to disentangle oneself, for a time, from the urgencies of the here and now and to listen to the conversation in which human beings forever seek to understand themselves. How shall a university respond to the current aversion from seclusion, to the now common belief that there are other and better ways of becoming human than by learning to do so, and to the impulsive longing to be given a doctrine or to be socialized according to a formula rather than to be initiated into a conversation? Not, I think, by seeking excuses for what sometimes seem unavoidable surrenders, nor in any grand gesture of defiance, but in a quiet refusal to compromise which comes only in self-understanding. We must remember who we are: inhabitants of a place of liberal learning.