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During the decades after the Civil War, until about 1890, the very nature of the higher learning in the United States had been transformed. Unlike the old time college presidents, new academic leaders sought to balance the "progressive" against "conservative." William Rainy Harper, the first president of the University of Chicago, was a representative figure who created huge bureaucratic structures based on principles of efficiency. He was also an idealistic educator who have had a great passion for the messianic role of the university, believing that the university is the prophet of the democracy, as well, its priest and its philosopher. This study traces the Harper's messianic idea, which is a progressive idealism, from its prophetic origins up to its application in his day.
Harper began his career as a teacher and administration at the Chautauqua movement, which spreaded biblical studies and popular education using organization and management similar to a Sunday School. As a thirty-year-old, Harper became a professor of the Yale University, his alma mater. At Yale, he introduced the study of the English Bible into the institution's curriculum, launched a college Bible study movement, and finally established an official chair of English Bible at Yale, in 1890. From these beginnings Harper developed a national movement to open the college curriculum to the study of the English scriptures, and spreaded it from the University of Michigan to the universities of Virginia, Georgia, Texas, Missouri, and Illinois.
As the first president of the University of Chicago founded by grants from John D. Rockefeller in 1891, thirty-five year-old Harper established himself as one of America's leading academics of the late 19th and early 20th Centuries. He was also an outstanding organizer in the turn-of-century age of efficiency. Harper instituted the first Extension Service in America designed to bring college credit classes at location throughout the city to those who could not attend regular classes because of work or other conflicts. His modifications and innovations transformed the a contour map of the American higher education. His university anticipated many of the features of the twentieth-century multiversity. He established the Religious Education Association(REA) in 1903 to advance the study of religion and apply it to public education. Harper retained an enthusiasm for popularizing the expositional study of Scripture by practicing a "higher criticism." He considered his pragmatic, scientific method as the way and not a way to study the Bible. As his horizons expanded beyond teaching Hebrew to include administering Chautauqua and establishing a new university, Harper never forget his first fundamental commitment: "My special business in the world is stirring up people on the English Bible. The University of Chicago is entirely a second hand matter." However, as the efficient systematizer, Harper has received considerable attention from scholars who have acknowledged hisrole in the creation of significant academic reforms like the quarter system or the junior college.
He believed that the university and democracy had developed from a common beginning of the spirit of freedom. The university was the place where humanity's great problems could be addressed. New methods of instruction and freedom of expression were additional birthmarks. Furthermore, Harper believed that the university is the prophet of the democracy, and as well, its priest and its philosopher. In other words, the university is the Messiah of the democracy, its to-be expected deliverer. It was the Harper's progressive idealistic vision of the relationship between the university and religion.
Harper began his career as a teacher and administration at the Chautauqua movement, which spreaded biblical studies and popular education using organization and management similar to a Sunday School. As a thirty-year-old, Harper became a professor of the Yale University, his alma mater. At Yale, he introduced the study of the English Bible into the institution's curriculum, launched a college Bible study movement, and finally established an official chair of English Bible at Yale, in 1890. From these beginnings Harper developed a national movement to open the college curriculum to the study of the English scriptures, and spreaded it from the University of Michigan to the universities of Virginia, Georgia, Texas, Missouri, and Illinois.
As the first president of the University of Chicago founded by grants from John D. Rockefeller in 1891, thirty-five year-old Harper established himself as one of America's leading academics of the late 19th and early 20th Centuries. He was also an outstanding organizer in the turn-of-century age of efficiency. Harper instituted the first Extension Service in America designed to bring college credit classes at location throughout the city to those who could not attend regular classes because of work or other conflicts. His modifications and innovations transformed the a contour map of the American higher education. His university anticipated many of the features of the twentieth-century multiversity. He established the Religious Education Association(REA) in 1903 to advance the study of religion and apply it to public education. Harper retained an enthusiasm for popularizing the expositional study of Scripture by practicing a "higher criticism." He considered his pragmatic, scientific method as the way and not a way to study the Bible. As his horizons expanded beyond teaching Hebrew to include administering Chautauqua and establishing a new university, Harper never forget his first fundamental commitment: "My special business in the world is stirring up people on the English Bible. The University of Chicago is entirely a second hand matter." However, as the efficient systematizer, Harper has received considerable attention from scholars who have acknowledged hisrole in the creation of significant academic reforms like the quarter system or the junior college.
He believed that the university and democracy had developed from a common beginning of the spirit of freedom. The university was the place where humanity's great problems could be addressed. New methods of instruction and freedom of expression were additional birthmarks. Furthermore, Harper believed that the university is the prophet of the democracy, and as well, its priest and its philosopher. In other words, the university is the Messiah of the democracy, its to-be expected deliverer. It was the Harper's progressive idealistic vision of the relationship between the university and religion.
목차
Ⅰ. 서론
Ⅱ. 전환기 교육행정가로서의 하퍼의 배경
Ⅲ. 이상주의적 성서학자로서의 하퍼
Ⅳ. 진보주의 교육학자로서의 하퍼
Ⅴ. 결론
참고문헌
Abstract
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