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Page 17 text:
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NOTRE DAME SAINT MARY ' S: THE TWAIN SHALL MEET he principle of separate but equal public facilities for Negroes and whites was overruled by the Supreme Court in 1954, largely on the psycho- logical assumption that mere separation implies, and often fosters, inequality. Yet the Catholic Church, (and other sectarian universities, it must be admitted) still insist, in many cases, on sepa- rate but equal schools for the sexes. Notre Dame and St. Mary ' s are prime examples. There could possibly be sufficient moral justification for the mile or so that separates Notre Dame ' s and Saint Mary ' s living quarters, although some well-estab- lished Catholic colleges in the nation have recently disproved that reasoning by finally integrating the sexes on campus, (for example, Santa Clara). However, the segregation of the sexes academical- ly has no justification today whether it be moral or physiological, unless, perhaps, in a paraphase of the old Animal Farm dictum : Men and women are equal, but men are a little more equal. Heart- ening attempts have been made by the students of both schools and the administration of Notre Dame to break down these artificial barriers in the academic world, but at present nothing definite has been achieved. Until it is, in a few years, St. Mary ' s women will be without the stimulation of the inquiring, logical masculine mind and our solid liberal arts and science courses and Notre Dame men will, alas, miss the fascinating, intui- tive feminine mind and St. Mary ' s wild, wild artistic imagination. 13
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Page 18 text:
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THE A n the thirteenth century, the University of Paris, the mother of the medieval universities, had cen- tered her curriculum solidly around theology. The modern Catholic university, however, has no such strong axis. Theology, the queen of the sciences, has been dethroned, and in her place a number of non-related disciplines compete in democratic and disoriented equality. A new synthesizing perspec- tive which would justify the existence of a Catho- lic university has not been discovered. The Catho- lic university has, up till now, striven to keep up with secular universities in providing academi- cally and technically competent graduates, who were also Catholic, and, hopefully, faithful. More recently, the idea of producing Catholic lawyers, Catholic physicists, and Catholic politicians, has suggested itself to Catholic educators. To complicate matters the accidents of history have distorted the Church ' s intellectual life: is religious dogma incompatible with the spirit of free inquiry expected at a university? Historical- ly, coming to America generally as poor immi- grants, scorned and discriminated against as a foreign minority, American Catholics developed leanings towards seclusion, both social and men- tal. The clergy viewed itself as the protector of its flock, guarding against the moral and intellect- ual corruption of society. They founded Catholic colleges to furnish a carefully pre-digested learn- ing for Catholic youths, not to provide a forum for uninhibited dialogue and public debate. The Catholic college was, and to some extent, still is, seen as an institution for the protection of morals instead of a place of preparation for independent thought. Today, the very insecurity of the age makes many Catholics anxious to become slaves to their simple, dogmatic, and comfortable attitudes. They fear the risk of the uncertain end of free inquiry. There is a fear, besides, that inhibits the idea of changing all this. The fear that, in change, 14
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