Lately, Bowdoin has been full of events that point to one question. What do freedom of speech and critical inquiry mean on our campus, particularly in relation to each other? 

Undiscussed is a student group that has brought speakers with opposing viewpoints on abortion to campus to spark conversation and thought. 

Much of the campus recently participated in Yellow Shirt Day, an annual event inspired by a protest of an anti-gay marriage speaker who visited Bowdoin in 2005. 

Last year, two student group advisors were booted from their positions for failing to sign a non-discrimination agreement that they felt ran contrary to their faith. 

In an inappropriate letter to the editor, a trustee condescendingly chastised a student for his pro-Palestine views and accused him of not understanding the First Amendment. As a campus, we tend to be very progressive and are often loudly proud of that fact. But we also had all seen the Offer of the College innumerable times prior to signing the matriculation book and began our first years at Bowdoin ready to gain a standard for the criticism of our work and views. 

Can Bowdoin have a specific viewpoint and still claim to be an institution of critical inquiry, or does the College’s adoption of an idea preclude it from fairly weighing different viewpoints?

First, let us dispense with the idea that this is a First Amendment debate. It’s not. The First Amendment prevents the government from restricting freedom of speech, not private institutions like Bowdoin. However, Bowdoin does exhort the importance of free speech and states that it is the “cornerstone of intellectual life” at the College. Thus, it is our own standards, not those of the government, to which we must hold ourselves.

In the Faculty Handbook, immediately after the lionization of free speech, there is a passage that in some interpretations may serve to limit it. 

In it, the College affirms its responsibility to protect its community from discrimination and intimidation, and says that “[E]very student and faculty member at Bowdoin must maintain toward every other student and faculty member an unqualified respect for those rights that transcend differences of race, sex, or any other distinctions irrelevant to human dignity.” 

Now, first, let me say that that is a fantastic sentence. Were I in a lazier mood, I would leave the discussion right there because there is absolutely nothing that can follow the message and construction of that phrase, which came from a book with possibly the dullest title ever.

It is easy to dismiss a person whose ideas, routines, preferences or culture do not fit into your ideal. But differing opinions and the experiences that shape them can challenge our own opinions and experiences, and we should not shy away from that. 

Learning about a different view might add nuance to our own opinions, even if they are changed very little or not at all. It seems that if we are serious about our inquiries and our desire to sharpen our minds and our arguments, we must not ignore our critics.

Perhaps the most cherished idea at Bowdoin—and indeed in the entire American experiment—is that human beings are equal at their core. This does not mean that differences in characteristics that lead to success do not exist. Clearly, some people are better equipped to succeed in today’s world than others. Others get lucky. 

But we are all afforded an equal measure of human dignity, and a right that is given to one of us should not be withheld from another. We have tried to build a society on that idea, and we will continue to progress with that principle squarely in our sights.

Bowdoin has consistently affirmed its commitment to the common good and its unequivocal stance on political equality, and it has no obligation to give a platform to speakers with views contrary to that mission. 

If a certain political statement cannot be made without “unqualified respect for those rights that transcend…distinctions irrelevant to human dignity,” then it has no place in a pluralistic society or an intellectual tradition like Bowdoin’s, and we do not need to give it the time of day.

Even keeping in mind, that we should constantly be engaging in self-criticism and questioning whether or not our views are correct, there are certain things that we can take as given. Human dignity is one of those things. 

If an argument does not begin under the assumption that humans must have political equality, there is no reason for Bowdoin to provide a purveyor of that argument with a soapbox. 

While Bowdoin should not be in the business of rejecting an argument’s conclusion, it can and should be in the business of rejecting premises that deny human dignity.

All too often, the first people to complain that their freedom of speech is being trampled are the ones with arguments that relegate an entire subsection of humanity to a second-class position. Along with freedom of speech comes a marketplace of ideas. Time and space are valuable, and we should not expend such scarce resources giving a platform to valueless positions. 

Bowdoin, as both a buyer and seller in that marketplace, has no obligation to use its resources to further arguments that are contrary to its pluralistic worldview. If you are losing in the marketplace of ideas, you should perhaps re-evaluate your position.