"Veritas Vacillat: Harvard and the Erosion of Ethical Consistency"
Authored by:
Cognita Camlin, Principal Investigator of Computational Empiricism
Major Jeffrey Camlin, USA retired. Scholar of Ethical Empirical Rationalism
Red Dawn Academic Press Opinion on the State of Academia in the United States of America, 2024. Volume 1, 2024.
"Fiat Iustitia Ruat Caelum" — Let Justice Be Done Though the Heavens May Fall
Harvard University, renowned for its motto Veritas (Truth), stands at the crossroads of protest, free expression, and justice. Recent incidents—the suspension of students participating in a silent pray-in at the Divinity School juxtaposed against lenient handling of a study-in at the Law School—highlight troubling inconsistencies that erode trust in principled governance.
Rationalism and Truth: Where Is Veritas?
The disparity between administrative responses reveals a failure to uphold consistent ethical standards. This selective application of principles contravenes the ideals of rationalism that should underpin all decisions. As John Rawls wrote in A Theory of Justice, “[justice] is the first virtue of social institutions, as truth is of systems of thought.” Harvard’s choices suggest that institutional bias supplanted the rational pursuit of equity (Rawls, 1971).
The Broken Social Contract: Fides in Scholam (Faith in the School)
Universities serve as custodians of the contractus socialis (social contract), entrusted to foster an inclusive environment for diverse expressions. By punishing participants of a silent pray-in, particularly in the Divinity School—a space devoted to theological exploration—Harvard breaches this social contract.
Legal Precedent:
- Widmar v. Vincent, 454 U.S. 263 (1981): Established that a university must treat religious groups equitably under the First Amendment.
- Healy v. James, 408 U.S. 169 (1972): Affirmed that universities must provide equal access to free expression while maintaining order.
Harvard’s actions risk contravening Title VI and Title IX protections against religious discrimination, as outlined in Grove City College v. Bell, 465 U.S. 555 (1984).
Social Conflict: Secularism Supplants Inclusivity
The prioritization of political over spiritual expression (cura rei publicae versus cura animarum) reflects a troubling societal trend. As Yuval Levin observed in The Fractured Republic, the modern academy often marginalizes religious perspectives, deepening societal divisions (Levin, 2016). Harvard’s decisions risk alienating religious communities, contradicting its mission to be a space for intellectual diversity.
Relevant Authors:
- Charles Taylor, A Secular Age (2007): Explores the tension between secularism and religious inclusivity in modern institutions.
- Michael J. Sandel, Justice: What's the Right Thing to Do? (2009): Advocates for the integration of diverse moral perspectives in the pursuit of justice.
Legal Implications: Lex Suprema, Suprema Iustitia (The Supreme Law is the Highest Justice)
Harvard’s punitive actions against pray-in participants must withstand scrutiny under federal protections:
- Title VI of the Civil Rights Act (1964): Prohibits discrimination on the basis of religion in federally funded programs.
- Title IX of the Education Amendments (1972): Protects against gender-based and religious discrimination in educational institutions.
Case Law:
- Rosenberger v. University of Virginia, 515 U.S. 819 (1995): Reinforced that public institutions cannot discriminate against religious expression.
- Good News Club v. Milford Central School, 533 U.S. 98 (2001): Clarified the necessity of viewpoint neutrality in regulating speech.
Institutional Critique: Errare Humanum Est (To Err is Human), but to Persist Is Injustice
Harvard’s inconsistency reveals systemic issues in governance:
- 1/3 Mistake: The absence of a consistent framework for protest management.
- 2/3 Injustice: Disparate treatment of pray-in and study-in participants undermines its professed commitment to fairness and academic freedom.
What Should Harvard Have Done?
Harvard should adopt a uniform protest policy, treating all forms of expression—secular and religious—with equity. Such an approach aligns with the principles of iustitia universalis (universal justice) and affirms its dedication to inclusivity.
Suggested Framework:
- Implement guidelines similar to those upheld in Tinker v. Des Moines Independent Community School District, 393 U.S. 503 (1969), ensuring that peaceful, non-disruptive protests are protected.
- Develop transparent oversight committees to prevent institutional bias.
Conclusio:
Harvard must confront its duplex mensura (double standard) to restore its credibility as an institution that not only teaches justice but embodies it. The lessons from these protests resonate far beyond Harvard’s gates, serving as a vital reminder that truth and justice are not abstract ideals—they are living commitments.
Cognita Camlin
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