There’s a trade-off between practicality and timelessness. Knowledge at the top of the chart, such as fashion and commerce, is immediately actionable, but decays the fastest. They’re relevant in everyday life for social and earning an income, but their specifics have a short half-life. Meanwhile, culture and nature are deeper on the chart. They offer fundamental knowledge. Their lessons apply everywhere, even if they’re beyond the scope of conscious thought in most people’s day-to-day lives. The further down the layers you travel, the longer it will take for the knowledge to pay off, but the longer that information will stay relevant and the more widely applicable it will be.

by pushing students to pursue what is immediately profitable instead of what’s ultimately meaningful, they will devalue fundamental knowledge. That’s because the business models for income share agreements and student debt insurance only work if the students make a lot of money after college.

In a study conducted during her time there, three quarters of freshmen said college was essential to developing a meaningful philosophy of life. By contrast, only a third said that it was essential to financial well-being. Today, those fractions have flipped.

You shouldn’t need to attend four years of college to earn a living. Instead, we should make it cheap and expedient for young people to receive a professional education and develop practical skills. After a year of training in the classroom, they can do an apprenticeship where they can get paid to learn instead of paying to learn.

These changes will help young adults achieve financial stability, build economically rewarded skills, and break free from parental dependence. They should study the Liberal Arts when they’re older. Rather than forcing students to slog through Dostoevsky when they are 18 — when they’re all wondering, rightly, how this is going to help them find a job — we should create schools for amateurs of all ages so they can read Crime and Punishment and The Brothers Karamazov later, when they have the life experience to appreciate it.

Today, most students are only able to formally study the Liberal Arts between the ages of 18 and 30. They only have four years during their undergraduate degree, and only the most academically ambitious of them continue their studies into graduate school. Of those who pursue a master’s degree, most stay in academia.

But if students could take Liberal Arts classes later in life, a much greater percentage would learn for the joy of it. Once again, the religious metaphor holds. No Church expects its congregants to only study the Bible for four years, with an option to keep studying as long as you plan to become a priest. But that’s what we do with the Liberal Arts.

Plato would have criticized today’s Westerners who compromise an erudite life and salivate over wealth instead, even when they’re swimming in riches.49 In a criticism of his contemporaries, he observed that their love of wealth “leaves them no respite to concern themselves with anything other than their private property. The soul of the citizen today is entirely taken up with getting rich and with making sure that every day brings its share of profit. The citizen is ready to learn any technique, to engage in any kind of activity, so long as it is profitable. He thumbs his nose at the rest.”

To prevent these failure modes, there are three guidelines Liberal Arts schools should follow: Don’t focus on practical skills, prize free thinking over ideology, and target an older audience of professionally established people.

A market-driven curriculum will create McDegree programs where students study the kinds of self-help books you find in the philosophy section of an airport bookstore. Think of already-popular books like Aristotle’s Way: How Ancient Wisdom Can Change Your Life, which reduces the great Greek philosopher into a self-help guru.

People who are employed struggle to pursue a Liberal Arts education not just because they have busy schedules, but because the material can feel so disconnected from daily reality.

With the extended focus on Professional Education at the early stage of a career, we should create opportunities for students to receive a Civilized Education throughout their life where they can appreciate life beyond the almighty Dollar.

Wesleyan President Michael Roth, the author of the best book I’ve read on the Liberal Arts, once wrote: “Education is for human development, human freedom, not the molding of an individual into a being who can perform a particular task. That would be slavery.” Up until now, our colleges have followed a philosophy of giving young people freedom early and waiting until the postgraduate years to focus on a profession. Only toward the end of the 20th century did a bachelor’s degree become a prerequisite for most jobs and professional academic study such as a master’s or a PhD. We should return to a world where Civilized Education is not mandatory. Where students can postpone the Liberal Arts to acquire technical skills that are rewarded in the economic marketplace. Students are already asking for the changes, as shown by the changing composition of majors.

College was once a place to explore the True, the Good, and the Beautiful without regard for utility. But today, it’s seen as a means toward the end of finding a job. Ideas that aren’t economically valuable are belittled as useless knowledge. Materialism has become our North Star. As a society, we measure progress in changes to the material world, where we prioritize what we can see and measure. We evaluate ourselves by productivity, our economy by the availability of cheap goods, and our civilization by the rate of technological progress. We’ve forgotten about our human need for wonder, beauty, and contemplation. Today, we worship the Factual, the Useful, and the Monetizable.

Don’t get me wrong. The fruits of clean water and modern medicine are miraculous. But what good is a materialistic utopia if it comes at the cost of a spiritual one? We are more indebted, depressed, and suicidal than ever before. And yet, we continue to worship technological progress and material abundance as if they will elevate the soul. As so, we run and run and run — hoping that all that effort will save us. But if people feel too constrained to pursue wonder and beauty as ends in themselves, are we really making progress?

Mistaking money for cultural well-being is like mistaking a roof for a home. ROI-brain only speaks in the language of materialism, and we should be skeptical of it. Otherwise, our lives will follow the leash of cheap pleasures and distracting dopamine hits. Corporations, too, will continue to sell instant improvements without regard for their long-term effects.

Taken all together, the Liberal Arts is the meta-recognition of our world.

If we cannot question the systems that guide our lives, we will be enslaved to them. Nor will we be saved by comfort, pleasure, or a respectable job that impresses our family at the Thanksgiving table. Only with a Liberal Arts education will we develop the capacity to thrive as conscious adults. By studying the foundations of how we think, who we are, and how we got here, we’ll gain control over our minds and create a more flourishing civilization.

Mandarin and other Chinese languages and dialects have been considered serious, practical majors for some time because of the potential professional value of speaking in China. But why would the ability to speak in Francophone Africa be less valuable, unless you think Africa will never produce economic muscle to match its population?

We have a prevalent concept of the “practical college major” in our society, but that concept is vague, not buttressed with evidence, and shifts according to whim and prejudice. And the ultimate point of stressing the practicality of certain majors while denigrating the frivolity of others is to blame people for economic conditions they can’t control.

In the 2000s and 2010s, dozens of new schools of pharmacy were opened thanks to the perception that pharmacy was a safe field for young graduates. Thousands of newly minted pharmacists flooded the market. Somehow, administrators in higher education were surprised to find that these new graduates had a harder time finding a good job than previous generations. But this is an inevitable outcome of telling young people an academic field is a practical choice, since you’re making that field more attractive and thus increasing the competition they have to face in the labor market.

programming, like all skills, is subject to the simple constraints of supply and demand, and thus the practicality of studying the major is a moving target.

I have never — never — found a consistent and coherent definition of a “practical major,” anywhere. The meaning of the term floats around depending on the whims of the person using it, and those whims are usually dependent on mockery. The entire concept seems to exist simply to serve as an instrument to blame people for their own economic misfortune.

Some will say that a practical major is one that gives you the best opportunity for secure employment. Setting aside the fact that life spent in singular pursuit of money is soul-deadening, this strikes me as great advice for people in late adolescence who are in possession of a time machine. For the rest of us, perhaps we should build a society where the educational path chosen early in life is less consequential for lifetime economic security, and where we’re all more free to study what we actually care about.

Technology can change the economy faster than any person can reasonably be expected to keep up with. Nobody knows for sure which fields might be disrupted by AI, which skills rendered unmarketable. But if the effects are as big as some predict, a lot of people are suddenly going to find their once-practical path has become fraught and unsustainable. The question is, are we callous enough to blame them for it?

This article proposes to explain why education is so difficult and contentious by arguing that educational thinking draws on only three fundamental ideas&emdash;that of socializing the young, shaping the mind by a disciplined academic curriculum, and facilitating the development of students' potential. All educational positions are made up of various mixes of these ideas. The problems we face in education are due to the fact that each of these ideas is significantly flawed and also that each is incompatible in basic ways with the other two. Until we recognize these basic incompatibilities we will be unable adequately to respond to the problems we face.

The whole public-facing system of college admissions—in which admissions decisions are based on rigorous academic standards and financial aid is supposedly provided to those who are most academically and financially deserving—is an elaborate stage play meant to flatter privileged families and the reputations of colleges themselves. The real system, hidden behind the scenery, is much closer to the mechanics of pure capitalism, driven by an industry of for-profit consultants and relentlessly focused on the institutional bottom line.

A spokesman from Clark University, which tried to entice Ethan with a “$68,000 Robert Goddard Achievement Scholarship,” told me that the school “does not rely on an enrollment management consultant.” Instead, they said, it “occasionally” hires “outside analytical support” that does “not tell us how much aid to offer any student or group of students” but does “crunch large volumes of data in a timely manner that we then use to assess our progress toward our enrollment goals and estimate/project our total aid expenditure through that enrollment cycle.”

So, not an enrollment management consultant. Just, you know, a consultant that helps them manage enrollment.

As DiFeliciantonio wrote: “Wealthy families are more able and less willing to pay for college while the poorer families are more willing and less able.” In other words, parents of means who themselves have finished college are often sophisticated consumers of higher education and are able to drive a hard bargain, whereas lower-income, less-educated parents feel an enormous obligation to help their children move farther up the socioeconomic ladder and blindly trust that colleges have their best financial interests at heart. So colleges obey the algorithm and offer more financial aid to the Ethans than to the Ashleys, one of many problems identified in a recent Brookings Institution report.

Ashley submitted financial aid forms with information about her family’s modest income because everyone and everything about the process told her college aid is based on how much money you need, or deserve. She had no idea that information could be used against her. In May, New York University offered her admission if she would agree to delay enrollment until spring 2023—when, maybe not coincidentally, her good-but-not-stellar academic record would not count in the rankings data NYU submits to U.S. News & World Report. Their price? $79,070. Their aid offer? $0, take it or leave it, with 96 hours to respond.

as the countless individual stories that compose the nation’s $1.7 trillion student loan crisis show, many families make different choices. They are drawn in by a combination of optimism, blind faith, and familial obligation, and end up with debts they cannot repay. Colleges know this will happen.

Nobody is really judging your worthiness for financial aid. College is just another service with a price.

You’re likely seen as a bright brain with a knack for solving problems, and what good are the liberal arts¹ and the humanities² in solving the world’s large, technically complex issues? You want your work to have impact and “matter” — something you know to require hard work, discipline, and things like “frameworks” and “mental models.” Tactical, practical, and efficient. But consider, for a second, your thinking. Where did your thoughts and beliefs come from? What about your conviction, your mission, your sense of purpose on this earth? These questions are why the liberal arts and the humanities, or subjects distinct from professional and technical subjects, exist.

The ecosystem that we inhabit as technologists was not built with humans in mind, it was built to run laps around other industries within the capitalist game, and it does this on the backs of the young people it exploits. In simpler terms: the status quo of technology was not designed to make you a happy, content, morally well-rounded young person. That, however, is precisely the purpose of examining the world through a liberal arts lens. Through this frame of view, we might think thoughts without action items, try opinions on for size, celebrate contradiction, and revel in the pursuit of understanding both each other and the world around us.

At their core, the liberal arts and the humanities serve as aggregated documentation on the human condition — the kind of documentation that is meant to be digested, discussed with others, and revisited from whichever angles serve you best along your journey.

It is difficult to advocate for the liberal arts by appealing to results or metrics. But our bias towards viewing these non-instrumental disciplines through a problem-solving lens is exactly why we need spaces that suggest other ways of seeing the world. While that lens grants impressive achievement, it might also leave you wondering why you were even chasing after the thing you achieved to begin with. Our goal is to show you that the problem-solving lens is one of many possible views you can have on the world. You can treat this view like a pair of glasses, one that ought to be regularly removed and replaced with a more reflective, contemplative, and critical lens.