  Acquisition and distribution, labour and communication of the fruits of labour, are the two factors that determine the progress of mankind. Thus the precious metal is mined and brought to the surface by the labourer, whence it speeds through the world; thus the faithful missionary journeys into remote countries, to disseminate there the mental treasures acquired by study and hard religious effort. And thus science desires to work, and should work, for the culture and progress of mankind, and this work is pre-eminently its task. To properly pursue this vocation science demands freedom, freedom in research and teaching. There is, as we have already pointed out, an important distinction between the two. Although research and teaching are mostly joined, the former only attaining its chief end in teaching, there is a real difference between the two elements; and not unfrequently they are separated. It makes quite a difference whether some one within the four walls of his room studies anarchy, or whether he proceeds to proclaim its principles to the world; it is quite different whether a man embraces atheism for his personal use only, or whether he makes propaganda for it from the pulpit; it makes also a world of difference whether a man is personally convinced that materialism is the sole truth, or whether he proclaims it as a science, and is able to affirm that of the German edition of “WeltrÄtsel” 200,000 copies have been sold, of the English edition about as many, and that a dozen other translations have spread the fundamental notions of monism broadcast through the world (E. Haeckel, Monismus u. Naturgesetz). Teaching must be viewed from a different point. Research is a personal function, whereas Teaching is a social one. This fact, of itself, makes it evident that teaching cannot be allowed the same measure of freedom as [pg 304] But Freedom is demanded not only for research, but also for teaching, in most cases even an unlimited freedom. It is demanded as an inalienable right of the individual, it is demanded in the name of progress, which can be promoted only by new knowledge. Some countries grant this freedom in their constitutions. Before discussing this demand and its presumptions, we shall have to make clear some preliminary conceptions. First, the meaning of freedom of teaching. How is it precisely to be understood? Freedom in teaching in general means, evidently, exemption from unwarranted restraint in teaching. Teaching, however, to use the words of a great thinker of the past, means Causare in alio scientiam, to impart knowledge to some one else (Thomas Aquinas, Quaest. disp. De verit. q. XI al.). Thus the pious mother teaches the child truths about God and Heaven, the school-teacher teaches elementary knowledge, the college-professor teaches science. Teaching is chiefly understood to be the instruction by professional teachers, from grammar school up to university. Hence freedom in teaching does not necessarily refer to scientific matters only; we may also speak of a freedom of teaching in the elementary school. As a rule, however, the term is used in the narrower sense of freedom in teaching science. Here it may not be amiss to mention further distinctions. As we may distinguish in teaching three essentials, namely, the matter, the method, and the teacher, so there is a corresponding triple freedom of teaching. If we regard the matter, we meet with the demand, that no one be excluded in an unjust way from exercising his right to teach, that no single party should have the monopoly of teaching: the right to found free universities also belongs here. It is part of the freedom of teaching. As it has relation to the state, we shall return to this point later on. A second freedom, which might be called methodological, concerns the choice of the method. This is naturally subject to considerable restraint; not only because the academic teacher may frequently have to get along without desirable paraphernalia, but also because of the commission he receives with his appointment, wherein his field and scope are prescribed. This is necessary for the purpose of the university; the students are to acquire the varied knowledge needed later on in their vocations of clergyman, lawyer, teacher, or physician. There is frequent complaint that this freedom in method is abused to a certain extent, that the students are taught many fragments of science with thoroughness, [pg 305] The trophy for which the battle is waged is the freedom relating to the subject of teaching; we shall term it “doctrinal” freedom in teaching: Shall the representative of science be permitted to promulgate any view he has formed? Even if that view conflicts with general religious or moral convictions, with the social order? Or must this freedom be curbed? This is the question.19 Obviously, teaching need not always be done verbally, it can be done also by writing. The professor lectures in the classrooms, but he may also expound his theories in books; this latter the private scholar may also do. In this way Plato and Aristotle and the Fathers are still teaching by their writings, though their lips have long been silent. True, this way of teaching has not the force of the spoken word, vibrating with personal conviction, but it reaches farther out, with telling effect upon masses and remote circles. Thus, freedom in teaching includes also the freedom to print and publish scientific theories, hence it includes part of the freedom of the press; in its full meaning, however, the freedom of the press relates also to unscientific periodicals, especially newspapers. A counterpart to the freedom in teaching is presented by the freedom in learning. It concerns the student, and may consist of the right granted to the “academic citizen” to choose at his discretion, but within the restrictions set by his studies, his university, his teachers, and his curriculum. |
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