6

Page Six. <

THE COLLEGE NEWS





“<7 Herberg’ and World - Views

Continued from Page 4,-Col. 2 ©

“this eternalistic view; the meaning
of humarmess is not the nature in

man but the timeless and absolute. |

Also classified in this “world view”
are the Buddhist and Hindu no-
tions of “flight from the world of
sense to pure being.”

« But it must be noted again here
that, as different as this view is
from the heathen one, it still leaves
mo place for a sense of history,
since it is temporal, and time only

exists in appearance, is not real-|.

ity.

This “world view” forms the
main content, according to Mr.
Henberg, of our philosophie tra-
dition, The body-soul dualism of
Christianity and Judaism, in which
man has something of appearance
(body) and something of reality
(soul, mind, spirit), is a modern
manifestation of, this view. The
source of this nation of a “separ-
able soul” is definitely not, con-
tends Mr. Herberg, the Bible, but
rather the “philosophic-eternalis-
tic view.”

Whereas in the first view nature
is real and ultimate, in the second
not real or ultimate, in the third
it is real but not ultimate. Nature

is void of divinity, Man ‘occupies
a special place in the scheme, he|
is placed betwen God and nature,
n nature but transcending ‘it.
In this Biblical understanding of
self, man’s time is no longer na-
ture’s tinfe, no longer forward
moving, no longer captive to the
eternal, amd no longer recurrent.
In the heathen-naturalistic view
the ultimate context of man is na-
ture; in the philosophical-eternal-
istic view, eternity, and in the
Biblical historistic view, history.
“Man in society is by nature his-
torical.” Views and opinions re-
flect the influence of others, but
a person’s “self-conscious histor-
icity” is his alone—his humanness.
The ultimate history, is, for Mr.
Henberg, religion, for, “to have a
history is to have a God; to have
a God is to have a self.”

Mr. Herberg summarized his lec-
ture with’ three points: (1) the
self can find secure lodgement only
in the Biblical-historical view, (2)
the self, in this view, is not gener-
alized, but unique, the person-
ness of a person being defined by
a unique personal history, and (3)
the problem of. self in the ultimate
dimension raises the question of
faith—of God.



+



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HAVE ALWAYS HAD an
rp, | hatred for the bottom crust

of rye bread. There is no particular
reason for this point, except
that whenever I think of Fort
‘ Lauderdale, I think of rye bread.
There is no particular reason for that
either, but I have been thinking of
Fort Lauderdale. Fort Lauderdale is
“where the boys are.” Right now,
that is. Most of the time, serenity

in Fort Lauderdale, (The

reigns
Chamber of Commerce will hate me;
they bac d it. never rains in Fort
Lauderdale.) But, for. two weeks,
twenty thousand collegians descend
on this peaceful community and take
it apart, = by peace. They call
it Spring Vacation, but it’s more like
amateur night at Cape Canaveral.
_ They capture Florida and throw the
Keys away. But I shouldn’t joke—
not while people are holding mass
prayer meetings for an early hurri-
cane season.
This is “‘where the are.” And
girls too. Such girls, it makes you
y to look at them. If you look lon:
enough, you reach an advanc
stage of dizziness called aphro-
dizzier, It’s like being in love. That's
— happened to ss ~ it will
ppen to you, too. Everywhere you
turn — beaches full of them, motels
and hotels full of them, cars full of
them, full of them, bathing
suits of them. Ah, bathing suits
. . when the man said, “It’s the

little things in life that count,” he ‘

must have been thinking of bathing
suits. But mostly, it’s the girls.

Girls in love, girls in trouble, bright
with a future, not-so-bright
girls with a past, rich girls in the
of luxury, poor girls in any lap
that'll have them, girls of every size
and discretion. It isn’t any wonder
that this is “where the boys: are.”
And the hye? that hap are
wacky and wild and wicked and
warmly wonderful ‘where the boys
are.” should make a movie
about it. Hey, someone did! M-G-M
calls it “Where The Boys Are,”
Pi iggy ernie hg rem
ton, Yvette Mimiecux, Jim Hutton,
Barbara Nichols, i
Frank Gorshin and introd
lar star Connie Francis
“in her first screen role. You'll €,

















NEARSIGHTED? ©

Women .
Continued from Page 1, Col. 2

Not to the (Marriage of True
Minds Admit Impediments.” ~

Finally, Mrs. Nicholson spoke
of ‘Shakespeare’s mistress, “the
dark Jady,”. as responsible for,
many of his passages on the bliss
—and the agony—of love:

“He agonized until he got her,”
she declared, “and then he agon-
ized until he got rid of her, But,
in any case, our debt to her is in-
calculable.”

To “the dark lady” Mrs. Nich-
olson attributes a number of

Shakespeare’s sonnets and the
character of Cleopatra.

The actress summed up. Shakes-
peare’s genius by saying, “He
writes of the root ideas which are
common to us all.”

She quoted Sir John Gielgud on
The Tempest and concluded her



Shakespeare’s >~|~

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