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God and Man at Yale: The Superstitions of 'Academic Freedom' Paperback – July 1, 2004

by William F. Buckley Jr. (Author)

4.6 326 ratings

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"For God, for country, and for Yale... in that order," William F. Buckley Jr. wrote as the dedication of his monumental work—a compendium of knowledge that still resonates within the halls of the Ivy League university that tried to cover up its political and religious bias.

In 1951, a twenty-five-year-old Yale graduate published his first book, which exposed the "extraordinarily irresponsible educational attitude" that prevailed at his alma mater. The book, God and Man at Yale, rocked the academic world and catapulted its young author, William F. Buckley Jr. into the public spotlight. Now, half a century later, read the extraordinary work that began the modern conservative movement.

Buckley's harsh assessment of his alma mater divulged the reality behind the institution's wholly secular education, even within the religion department and divinity school. Unabashed, one former Yale student details the importance of Christianity and heralds the modern conservative movement in his preeminent tell-all, God and Man at Yale: The Superstitions of "Academic Freedom."

Print length

300 pages
Language

English
Publisher

ISI Conservative Classics
Publication date

July 1, 2004
Dimensions

6 x 1 x 9 inches
ISBN-10

089526692X
ISBN-13

978-0895266927
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Editorial Reviews

About the Author

William F. Buckley Jr., who founded National Review magazine in 1955, is the author of more than forty books. For more than thirty years he hosted the television show Firing Line, and his newspaper column, "On the Right," is syndicated to more than three hundred newspapers.

Product details

Publisher ‏ : ‎ ISI Conservative Classics; First Edition (July 1, 2004)
Language ‏ : ‎ English
Paperback ‏ : ‎ 300 pages
ISBN-10 ‏ : ‎ 089526692X
ISBN-13 ‏ : ‎ 978-0895266927
Item Weight ‏ : ‎ 13.2 ounces
Dimensions ‏ : ‎ 6 x 1 x 9 inches

Best Sellers Rank: #1,033,132 in Books (See Top 100 in Books)
- #514 in Religious Studies Education
- #1,408 in Philosophy & Social Aspects of Education
- #82,106 in Reference (Books)

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JTAlex

An insightful look at how Stalin is still winning WWII

Reviewed in the United States on February 11, 2024

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In order to understand the meaning of this headline, you must first understand how Churchill's influence diminished at the Potsdam Conference. It was there that FDR, Stalin, and Churchill met to discuss postwar plans for the free world. It didn't matter which side Stalin was fighting on; whether with the axis or allied powers, his objective was always the same: Soviet expansion.

Fast forward to the late 1940s. William F. Buckley Jr. was a freshman at Yale. He brought with him a set of religious and traditional values that made America strong. But what he saw at Yale was a significant departure from those ideals. In their place was a growing secular emphasis on education along with early collectivist economic theories for a socialist society. WFB realized that the tried and true applications of learning that made America a great and prosperous nation were being exchanged for "academic freedom". Amazingly, a collectivist theory (the same theory that caused the death and suffering of millions of citizens under communism) was being pushed, not only at Yale, but in colleges and universities across the nation. Today's objective thinker can gain insight on how we got to where we are today by reading Buckley's book--published in 1950.

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Jason Goetz

Marvelous, Marvelous!

Reviewed in the United States on February 13, 2013

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This is a marvelous expose by Buckley and one I wish I had read before writing my own university-slammer, The Bubble Boys. Buckley's main concerns are that under the guise of "academic freedom" many faculty at Yale in the early 1950s were pushing ideas which were consistent with totalitarianism--against which the United States was at war then, against Korea, as it had been for half the preceding decade against Germany and Italy--and antithetical to the old American values of individualism and Judeo-Christianity. He cites specific courses and instructors across several departments whose lectures were inappropriate or simply pointed students in questionable directions, both as regards religion and economics. He also explored how the textbooks used in basic economics classes were universally Keynesian and pushed towards collectivism, and how social clubs which were ostensibly Christian in nature were beginning to have leaders who were atheist, pushing the fervent believer to the margins. He explored the fact that Yale's alumni--donations from whom made up a goodly portion of Yale's financial subsistence--were opposed to this kind of teaching, and, while encouraging them to withhold money from the institutions, explained that too many of them did not take these matters seriously enough. He points out that the administration at Yale, while claiming they were opposed to the doctrines preached in the classroom, refused to interfere on the grounds that they would thereby be violating academic freedom.

What would initially appear to be a simple extension of academic freedom, however, Buckley exposes to be a ludicrous tool used by academics when it suits them and to their own advantage. Buckley points out that an instructor who held views on the supremacy of the Arian race would not be accepted on a university campus--not be "academically free"--which implies that academic freedom lies within certain bounds. Buckley then argues that when a careful distinction is made between the profession of the scholar and the profession of the teacher, academic freedom should be restricted within much narrower bounds, not extended to wider application. He goes beyond this to even argue that if one's scholarly interests are in topics that are not conducive to teaching ideas which are consistent with what has been shown to be the best truths in practice, he may find a place elsewhere, but should not be teaching at Yale, since it is too likely that his interests will pervade his teaching. Buckley's reasoning is that democracy and the ideas beind Judeo-Christianity have proven to be the best possible institutional foundations, and that to teach Communism and collectivism, both of which had proven to be terrible in various manifestations through history, was not to pursue truth under academic freedom but to encourage error through carelessness.

Buckley's argument is extremely compelling and, bluntly, he is right. The loss of individual spirit in this country has done more damage and will continue to do more damage for the foreseeable future. The loss of religion as a binding factor in American culture is also proving to be dangerous. Since Yale alumni bear a disproportionate role in leading the world relative to their numbers, one has to consider that many of the social trends of the past half-century are due to exactly what Buckley describes here. This is easily one of the best books I've read in some time. It is concise and written with the hand of a maestro.

Oddly, I must admit, it has increased the likelihood that, should I get into Yale and the University of Chicago for graduate school, I consider Yale. THis is because the quality of education presented here--though it bears criticism and negative attention--is so far better than the quality of education at public schools in the state of California, which is at the forefront of the collectivist and anti-religious trend, that it is almost sickening.

15 people found this helpful

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Gdalan

WFB probes the sacred cows of academia

Reviewed in the United States on May 23, 2011

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Obviously a book about the state of college life and of Yale in particular which was written in the early fifties will take some lumps for its dated references to the specific personalities and issues of Yale life in 1950. His main theses are that collectivism, an older term which, as the author points out in an updated prologue, has morphed in "liberalism", is the dominant principle which guides the teaching of Economics, Philosophy and the social sciences, and secondly that, by any reasonable measure, agnosticism and atheisism are the prominent world views held by the majority of faculty and are in full evidence even in the Department of Religion. Not only do you sense his personal frustrations (being a Catholic and an advocate of small government), but there is a note of dismay at the apparent hypocrisy of Yale with respect to its alumni. The latter were encourage to shore up the finances of the college with their generous giving but were not to be given much say in the philosophical direction of the school, even though Yale paid lip service to the importance of the alumni in preserving its integrity and traditions. In fact, as Buckley points out, if the largely Christian and Jewish business men who made up the alumni knew that the Yale faculty was in large part atheistic (and sometimes highly scornful of Christianity)and believed that big government (specifically Keynseyism) was the answer to society's ills, there would have been far more calls for accountability. But sadly, the alumni were discouraged from questioning the philosophical direction of the college for fear of breaching the sacred veil of 'academic freedom' and from general apathy and lack of reasonable information. Buckley's book began an important intellectual discourse in the US about the direction of our culture. His wit and mastery of the written word is still fresh and entertaining.

40 people found this helpful

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