Photo Credit: Hieronymus Bosch, “The Garden of Earthly Delights”
The end of the school year is a time that initiates reflection on our academic involvements as well as the social dynamics that defined these experiences. Thus, it seems meaningful to me to spend some time reflecting on and attempting to connect these moments and their potential intersections with formative texts from the Core. After all, our collective experiences at Columbia would not be the same if not for the moments we shared as students in Core classes like Literature Humanities, Art Humanities, and Music Humanities. In this application, I would like to look at how the curriculum of Contemporary Civilizations was intimately connected to my sense of identity, community, and friendships during my time at Columbia. This is also a somewhat sentimental project for me as I am a graduating senior. I am now finding myself reflecting on the most significant classes and extracurricular moments during my time at Columbia, particularly with respect to how the Core has informed and contributed to interpersonal relationships and my life at Columbia on a more general level.
In the spring semester of my CC class, we discussed many texts including Alexis de Tocqueville’s Democracy in America and Adam Smith’s Wealth of Nations. These texts were particularly compelling when considering the importance of group formation and associations. Initially I was skeptical of political philosophy influencing the way in which I explore and develop connections, but upon reflection I can say that they were incredibly relevant.
To begin, de Tocqueville prompted me to consider how community and different kinds of bonds exist in my own life. De Tocqueville develops an intimate interconnectedness between notions of egoism, democracy, and retreat which is meaningful with respect to prosocial behaviors between groups and individuals. De Tocqueville claims that in a democratic nation, interconnectedness between people deteriorates. This sense of isolating independence produces an environment in which people do not listen to the opinions or beliefs of others, and instead value their ‘own rationality as…the most obvious and immediate source of truth.’ This intense separation is what causes the retreat that de Tocqueville previously mentioned. In ‘retreating,’ one can produce a space in which they can ‘[claim] to judge the world.’ This disconnection combined with prevailing attitudes of seclusion and superiority is what ultimately leads to despotism and instability. Yet in a less traditionally political context, I believe that this speaks to the importance of cultivating autonomy and advocating for idiosyncratic thinking, while also balancing being part of a bigger system and supportive environment.
We also see the manifestations of group formation in Adam Smith’s Theory of Moral Sentiments. In this text, Smith emphasizes the notion of ‘fellow-feeling’ as having an essential role in daily life. It is what compels sympathetic acts when strangers recognize and comfort a fellow person in suffering. Placing yourself in the position of someone else is ultimately what generates a successful society. This generates a certain unity, a type of ‘fellow-feeling’ in our collective self-interest. It is not hard to sympathize with someone else when you realize that their grief may be due to feelings of insecurity or other forces that obstruct them from leading a comfortable existence (Smith’s argued product of self-interest). “Fellow-feeling” is a notion that has been absolutely critical in my life and has led me through my time at Columbia. Empathizing with others and comprehending their specific set of obstacles is essential for a more understanding and compassionate world. We can use fellow-feeling in our friendships and family relationships, but we can also use it in our research as well as academic and professional pursuits. Appreciating the lived experiences of others is necessary for all aspects of life, not just interpersonal dynamics.
Although it requires a few more steps of critical thinking and reflection to extend the abstract notions from political texts to psychology of friendships and community, I think it is a valuable project. I would encourage all Columbia students to look at the Core curriculum texts not as simply readings for a class, but as guiding frameworks for life at Columbia.