The internship: bridge between marketplace and liberal arts education in the Catholic tradition.

The internship: bridge between marketplace and liberal arts education in the Catholic tradition. Internships can be distinctive pedagogical ped��a��gog��ic? also ped��a��gog��i��caladj.1. Of, relating to, or characteristic of pedagogy.2. Characterized by pedantic formality: a haughty, pedagogic manner. opportunities within aCatholic liberal arts liberal arts,term originally used to designate the arts or studies suited to freemen. It was applied in the Middle Ages to seven branches of learning, the trivium of grammar, logic, and rhetoric, and the quadrivium of arithmetic, geometry, astronomy, and music. education. The applied marketplace experienceprovided by an internship, properly understood, is consistent with theCatholic understanding of education. The value of internships forCatholic higher education can be illustrated by focusing oncommunication and rhetorical studies. This essay consists of a selectedreview of literature situating internships within liberal artseducation, followed by the articulation of a Thomistic framework forrhetorical education. INTRODUCTION Catholic institutions of higher education in the United States Education in the United States is provided mainly by government, with control and funding coming from three levels: federal, state, and local. School attendance is mandatory and nearly universal at the elementary and high school levels (often known outside the United States as the struggle with issues of identity and mission, seeking to be faithful toa religious tradition and to offer the best of secular education Secular education is a term that refers to the system of public education in countries with a secular government or separation between religion and state.While it is considered an important part of a democratic and free society, some may oppose secular education on the (Thimmesh, 1997; Wilcox & King, 2000). Burtchaell (1998) details thechange in character of religious institutions over time, characterizingloss of religious ground with the metaphoric title of his book, TheDying of the Light, while O'Brien (2002) examines possibilities andchallenges for Catholic education, particularly as Catholic institutionsseek distinctiveness that simultaneously embraces normative standards ofhigher education. On a departmental level, these concerns have beenframed using Buber's (1966) term "unity of contraries"(p. 111) in an analysis of one academic unit within a Catholicinstitution to provide a rationale for a specialist/generalisteducational model (Fritz, Arnett, Ritter rit��ter?n. pl. ritterA knight.[German, from Middle High German riter, from Middle Dutch ridder, from r , & Ferrara, 2005) within amission oriented to praxis, or theory-informed action (Fritz, 2002). In this essay, we offer Catholic institutions of higher education away to emphasize their unique tradition by positioning the internshipexperience as a bridge between liberal arts education and themarketplace, arguing that this applied experience is important forCatholic liberal arts education and can serve as an important marker ofCatholic institutional identity when understood within the philosophicalframework of Thomism. Informed by Cardinal Newman (1959), we suggestthat a liberal arts education can provide an ethical orientation topractice in the marketplace with an integrated approach that valuesintellectual training for its own sake, while aiming to influence theworld toward truth, justice, and goodness. The field of communicationand rhetorical studies provides a location for illustrating thisintegration of practical experience with a liberal arts education. Thisessay begins with a definition of liberal arts education as we use it inthis essay, then presents a selected review of literature situatinginternships within higher education, and follows with articulation of aThomistic framework for education in rhetoric within the liberal arts,defining the internship experience as pedagogical engagement of commonhuman experience that holds ethical and practical implications. LIBERAL ARTS EDUCATION Classically understood as comprising the contents of the trivium triv��i��um?n. pl. triv��i��aThe lower division of the seven liberal arts in medieval schools, consisting of grammar, logic, and rhetoric. (grammar, logic, and rhetoric) and the quadrivium quad��riv��i��um?n. pl. quad��riv��i��aThe higher division of the seven liberal arts in the Middle Ages, composed of geometry, astronomy, arithmetic, and music. (arithmetic, geometry,astronomy, and music; Lewis, 1964), the liberal arts now carry theconnotation of "nonspecialized, nonscientific studies"(Munzel, 2003, p. 46), or the humanities. The history of the liberalarts includes a post-19th century split between the humanities andsciences (Munzel, 2003), with liberal arts colleges including in theircurriculum attention to each area of study, recognizing the importanceof the sciences to a well-rounded education (Styer, 2002). The broaderterm liberal education in the United States has been conceptualized aseducation that prizes reasoning, knowledge for its own sake, criticalintelligence, and habits of mind that foster democratic participation(Kimball, 1986, 1996). This essay understands liberal arts educationbroadly, as marked by common use (liberal arts colleges), recognizingits historic roots and the value of the tradition it represents. THE INTERNSHIP AS A MODE OF LEARNING An internship can be defined as an experiential learning activityproviding a bridge between academic education and the world of theprofessions (Sgroi & Ryniker, 2002). Derived from principles ofcooperative education Please note that Co-operative education can also refer to education about Co-operative societies. For this usage, please refer to Co-operative studies.The examples and perspective in this article or section may not represent a worldwide view initiated early in the 20th century (Sovilla,1998), internships are offered by universities in response to calls byemployers for greater job preparedness on the part of students (Elkins,2002). Internship programs have been touted as a means to providestudents with an opportunity to develop skills tied to job contexts(Gabris & Mitchell, 1989). Faculty, however, express concerns forthe academic value of what is seen as merely work experience (Fitt &Heverly, 1992), while debates between advocates of liberal artseducation and advocates of professional training for the marketplace(Cornwall & Stoddard, 2001; Rabuzzi, 2001) are played out at thedisciplinary level at professional conferences and in disciplinaryjournals. Understanding the internship as a form of praxis, ortheory-informed action (Arnett & Arneson, 1999), provides aphilosophical background for internships consistent with a liberal artseducation within the Catholic tradition and is consistent with thegrowing literature on the nature and function of internships, which aresaid to work best as an integral part of the educational experience(Cantor, 1995). The importance of praxis is seen in the value ofreflection on experience, which is understood to be necessary forlearning (Kolb, 1984). Articulating a public, philosophical groundingfor an internship program offers a qualitative contribution to educationand to the marketplace in an era marked by the dual concerns of citizeneducation and student placement. Grounding the internship within the notion of praxis permitsconnection to the notion of practical wisdom (Aristotle, 1954) as a coreaspect of higher education (Churchill, 1997), which articulates aconcern for action that moves beyond technique (Barrett, 1978). Themetaphor of engineering opens the idea of practical wisdom, showing aneed to understand a complete picture of the unique location in whichone is situated in order to take constructive action (Arnett, 1999).When internships are embedded within a humanities framework, studentsengage reflection nourished by a philosophical background, providing arich educational experience drawn from what might otherwise become thinunreflective practices and answering concerns of academics who fear"the transformation of liberal arts institutions into 'tradeschools'" (Corbett & Kendall, 1999, p. 75). Within private schools with a religious orientation Noun 1. religious orientation - an attitude toward religion or religious practicesorientation - an integrated set of attitudes and beliefsagnosticism - a religious orientation of doubt; a denial of ultimate knowledge of the existence of God; "agnosticism , a theologicaland philosophical foundation provides further support for missiondistinctiveness necessary for program and institutional survival (Arnett& Fritz, 2002; Fritz, 1997). Educators within the liberal arts havea valuable history of traditional philosophy providing ethicalparameters within which to engage the marketplace across temporalcircumstances. Catholic education has historically embraced the liberalarts through the philosophy of Thomism (MacIntyre, 2001), and henceinherits a philosophical framework permitting such institutions toembrace an internship program within a degree program in communicationand rhetorical studies without the danger of specialization, a concernof many educators in the liberal arts (Fritz et al., 2005). The formative framework of Thomism embraces accountability to thegood, the true, and the real identified in all areas of life; hence, itprovides a pedagogical environment compatible with the liberal arts. Arhetoric program in a Catholic institution of higher education seekingto engage the community and its marketplace within a liberal artstradition is therefore substantiated by a Thomistic framework thatprovides grounding for wise decisions regarding the certain andcontingent elements of human life. The Thomistic view of educationprovides a formative landscape of principle and practice. As a striking contrast to skepticism and relativism in all of itsforms, Aquinas assumes an independent and knowable reality as the properstarting point Noun 1. starting point - earliest limiting pointterminus a quocommencement, get-go, offset, outset, showtime, starting time, beginning, start, kickoff, first - the time at which something is supposed to begin; "they got an early start"; "she knew from the of philosophy (Aquinas, 1975a, 1975b) while he supplies amoral philosophy highlighted by the formation of virtue, which disposesone rationally toward the good (Aquinas, 1966, 1975c, 1975d). AThomistic education provides the student with the proper and ethicalstarting point of engagement for life in the community. Hibbs (1990)argues that the theological teleology teleology(tĕl'ēŏl`əjē, tē'lē–), in philosophy, term applied to any system attempting to explain a series of events in terms of ends, goals, or purposes. of St. Thomas supplies a naturallaw perspective with an obligatory basis in persuasion and practicetoward the good, which Hibbs ultimately frames as a "rhetoric ofthe good" (p. 309). With the primacy of Aquinas in Catholicthought, it is proper to evaluate contemporary pedagogical issues fromthe philosophical vantage point of Thomism. The Thomistic approachprovides a formative basis, theoretical justification, and an ethicalframework for communication internships as part of a collegiaterhetorical curriculum guided by the liberal arts. THOMISM AND CATHOLIC EDUCATION For Roman Catholicism Roman CatholicismLargest denomination of Christianity, with more than one billion members. The Roman Catholic Church has had a profound effect on the development of Western civilization and has been responsible for introducing Christianity in many parts of the world. , Thomism has a foundational primacy fortheological, philosophical, moral, and practical matters (Leo XIII Leo XIII, popeLeo XIII,1810–1903, pope (1878–1903), an Italian (b. Carpineto, E of Rome) named Gioacchino Pecci; successor of Pius IX. ,1879; McArthur, 1991; McInerny, 1966). John Paul II John Paul II,1920–2005, pope (1978–2005), a Pole (b. Wadowice) named Karol Józef Wojtyła; successor of John Paul I. He was the first non-Italian pope elected since the Dutch Adrian VI (1522–23) and the first Polish and Slavic pope. (1998) affirms thisview in Fides et Ratio Fides et Ratio (Latin: faith and reason) is an encyclical promulgated by Pope John Paul II on 14th September, 1998. It deals primarily with the relationship between faith and reason.The Pope in this encyclical condemns modern philosophies bound with nihilism and relativism. . The life of St. Thomas Aquinas provides a modelof commitment, learning, and scholarship (Chesterton, 1956; McCormick,1937). Moral, ethical, and legal applications of Thomism offer a seriousand scholarly view of contemporary society (Haldane, 2000; Hittinger,2003). In the realm of education, Catholic schooling historically hasinsisted on liberal education and the liberal arts for the clergy andthe laity with a view toward the true, the good, and the real (Newman,1959; Pius XI Pius XI,1857–1939, pope (1922–39), an Italian named Achille Ratti, b. Desio, near Milan; successor of Benedict XV.Prepapal CareerRatti's father was a silk manufacturer. He studied in Milan and at the Gregorian Univ. , 1929; Wise, 1947). Wise writes: The Christian ideal is embedded in our ways of life. The paths of virtue and learning, the goals of excellence and the tortuous, heroic struggle for attainment demand the training of man's highest powers; and the liberal arts have rightly been esteemed as formative of noble ideals and effective methods, valid habits of thought and true premises. (1947, p. 172) THOMISM AND THE LIBERAL ARTS Thomism, because of the formation and foci of Aquinas, has aspecial relationship to the liberal arts (Rand, 1946; Wise, 1947).McArthur (1991) argues that a restoration of genuine liberal educationis essential to the formative study of St. Thomas Aquinas. Conversely,the liberal arts tradition within a Catholic institution of highereducation needs Thomism for several reasons. First, a liberal artseducation needs a philosophical foundation, for which Thomism isespecially suited within Catholic educational contexts. According to according toprep.1. As stated or indicated by; on the authority of: according to historians.2. In keeping with: according to instructions.3. LeoXIII (1879), When philosophy stood stainless in honor and wise in judgment, then, as facts and constant experience showed, the liberal arts flourished as never before or since; but, neglected and almost blotted out, they lay prone since philosophy began to lean to error and join hands with folly. (p. 20) Reflection grounded in reality and guided by reason leading tovirtuous action is a pressing need for the expanding challenges, bothethical and practical, of the 21st century marketplace. Second, the philosophical realism For other meanings of the term "realism", see realism (disambiguation). Contemporary philosophical realism, also referred to as metaphysical realism and moral philosophy of Aquinasare supportive of the role of a liberal arts education in shaping anethical community. The formative nature of the liberal arts preparesstudents for a diligent life of accountability to roles within thelarger community, which specialization cannot provide (Hitchcock, 1991;Weaver, 1948; Wise, 1947). Upon observing higher education, Weaver(1955/2000) states, Engineers and other technicians can be turned out by a more or less routine type of training. But skill in dealing with the public, in relating business policy to broad social trends, and in exercising the sort of imaginative insight which leads to long-term success is developed by the more philosophical, less specialized type of education. (p. 177) A Catholic education recognizes leadership and accountabilityinside and outside the marketplace. According to McInerny, "A humanbeing who pursued truth as if he were a pure spirit with no otherobligations would be a morally defective human being" (2001, p.94). THOMISM AND RHETORICAL EDUCATION One important area of study in the liberal arts is the practical,liberal art of rhetoric, a foundational discipline of the broader areaof communication. Rhetoric, as medicine for the soul (Plato, 1956) or"the faculty of observing in any given case the available means ofpersuasion A means of persuasion, in some theories of politics and economics, can substitute for a factor of production by providing some influence or information. This may be of direct value to the actor accepting the influence, i.e. " (Aristotle, 1954, [section]I, 2, 1355b), participatesin the formative program of the liberal arts. Rhetoric, as a practicalliberal art, needs the solid context given by a sound philosophy (Wise,1947) for ethical action in the world because its domain--the art ofpersuading others--is an essentially ethical task. As Aristotle (1954)states in the Rhetoric, But rhetoric we look upon as the power of observing the means of persuasion on almost any subject presented to us; and that is why we say that, in its technical character, it is not concerned with any special or definite class of subjects. ([section]I, 2, 1355b) Thomism offers a foundation by which students are givenphilosophical, rhetorical, and ethical entrance to the marketplace ofthe 21st century, much needed in an era when practitioners of therhetorical arts, such as public relations public relations,activities and policies used to create public interest in a person, idea, product, institution, or business establishment. By its nature, public relations is devoted to serving particular interests by presenting them to the public in the most , law, advertising, andjournalism, are called into account for their actions by professionalassociations as well as the larger community, must practice virtue, andare required to engage the world. Aquinas provides a view ofaccountability to reality and roles while establishing parameters forhuman activity. A Thomistic education supplies a philosophical andethical framework for an internship in rhetoric/communication. ACCOUNTABILITY From a Catholic standpoint, rhetoric is accountable to the true,the good, and the real, by which human communication can offer serviceto the human community. According to Cardinal Newman (1959), the RomanCatholic Church Roman Catholic Church,Christian church headed by the pope, the bishop of Rome (see papacy and Peter, Saint). Its commonest title in official use is Holy Catholic and Apostolic Church. through its clergy has worked rhetorically to preach theRoman Catholic faith to particular audiences around the world since thetime of Jesus Christ Jesus Christ:see Jesus. Jesus Christ40 days after Resurrection, ascended into heaven. [N.T.: Acts 1:1–11]See : AscensionJesus Christkind to the poor, forgiving to the sinful. [N.T. . Wise (1947) states, "Rhetoric employs thepowers of conviction and persuasion. Even if formal philosophy is keptseparate from the liberal arts, at least the basic laws of reasoning andsound ethical norms have some part in rhetoric" (p. 188). Arhetoric program within a Catholic university, grounded in the largerbreadth of the liberal arts within a Thomistic foundation, contributesto the disposition necessary to meet the challenges of the marketplacewith a strong sense of accountability, conforming to and amplifying thegood, the true, and the real within the larger human community. Mele(1999) analyzes the application of Thomistic thought to business ethics business ethics,the study and evaluation of decision making by businesses according to moral concepts and judgments. Ethical questions range from practical, narrowly defined issues, such as a company's obligation to be honest with its customers, to broader social during the 16th and 17th centuries in Spain; Mele argues that althoughthe social and economic conditions were particular to that time inhistory, Thomism provides an ethical framework applicable today becauseit is universal, yet flexible. Thus, Thomism offers grounding forethical theory, pedagogy, and practice in the marketplace. A BACKGROUND WITH LIMITS Philosophical grounding for the marketplace is especially necessaryin the context of internships within liberal arts programs in order toprovide limits on specialization. Marketplace communication andprofessional development are pressing issues in the field ofcommunication within a liberal arts framework, often addressed withinternship experience and service learning amidst a host of questionspertaining to issues such as theory, procedure, grading, andcompensation (Beard & Morton, 1999; Blakeslee, 2001; Corbett &Kendall, 1999; Maynard, 1997; McEachern, 2001; Tovey, 2001). Hilt andLipschultz (1996), for instance, indicate that for broadcast journalism,the coupling of the liberal arts with internship experience can bebeneficial for career preparation and job placement. In a communication and rhetorical studies program at a Catholicuniversity or college, an internship experience provides a context forthe application of the liberal arts, and, in particular, the exercise ofrhetoric. One danger facing programs understood as having applied value,of which an internship is one indicator, is the threat of specializationtrumping the broad and formative focus of the liberal arts. Amongdepartmental standpoints, professorial emphases, and studentdispositions, when a solid theoretical grounding favoring the liberalarts is traditionally understood, specialization is kept at bay oncampus while a student from this pedagogical atmosphere will be ready toparticipate successfully in the various temporal activities of society.In the particular area of internship programs in rhetoric/communication,Thomism offers philosophical, theoretical, and ethical support. Jacobi (1990) argues that a rhetorical approach is a way ofovercoming the ethical problems of the perceived neutrality ofprofessional writing courses. From the Thomistic framework of liberalarts, internship students could appropriate their study of rhetoricwithin the larger metaphysical and moral aspects of their education,which gives them the reference points to practice persuasion andargumentation within ethical parameters. For example, students involvedwith advertising, public relations, or journalism internships understandthese arts as falling within the realm of rhetoric: advertising aspersuasion, public relations as rhetorical form, journalism as selectiverhetorical presentation within accountability to community andprofession. Weaver states, "Language, which is thus predicative pred��i��cate?v. pred��i��cat��ed, pred��i��cat��ing, pred��i��catesv.tr.1. To base or establish (a statement or action, for example): I predicated my argument on the facts. , isfor the same cause sermonic" (1970, p. 224). Students, throughinternship duties such as research and writing, are employing rhetoricto persuade various audiences, with real consequences for which they areaccountable. With these tasks properly framed, and with students properlyformed, students will understand that they are working within theframework of the liberal arts grounded in an ethical rhetoric. Thisproper understanding of rhetorical action prevents students from eitherequating a liberal arts education with the internship experience orviewing the internship experience as neutral action; the liberal artsnow serve to place the practical and particular in proper perspective.The larger educational lesson becomes the recognition that themarketplace is part of life, but all of life is not the marketplace, andthat the marketplace and all of life are accountable to somethinglarger. If specialization is not the departmental or educational focus,but achieves balance with liberal arts education in the form of praxis(theory-informed action), and is so named, specialization will notbecome an objective of communication education, and when action isframed ethically, its proper end in the good is perceived. THOMISTIC REALISM AS PHILOSOPHICAL FOUNDATION FOR PRAXIS The internship experience, finally, can be understood within theframework of Thomistic realism, which provides metaphysical, ethical,and practical reference points for engagement within community life inits various forms, including the marketplace. Philosophically, Thomistic realism provides a substantivefoundation for the intellectual, formative, and communicative aspects oflife, from the family to the classroom to the marketplace and publicsquare (Gorman, 1962; Ryan, 1942; Slavin, 1942). According to Slavin(1942), Thomistic education comprises two essential elements, the metaphysical and the psychological; or, in simpler language, education is concerned with objective truth and subjective development. Man in attaining this objective truth must be prepared not only for learning but also for living. (p. 318) Chesterton (1956) writes, "The fact that Thomism is thephilosophy of common sense is itself a matter of common sense" (p.118). In an age of doubt regarding truth, post-modern scholars derivedefinitions of common sense among competing narrative structures fromparticular communities (Gadamer, 1986). The mission of Catholic highereducation involves the consideration of common human experience acrosslocales to study and apply what is good, true, and real. This faithfuldisposition cultivates a welcome local home (Arnett, 1992) for thoseseeking the proper end of education--knowledge of the truth. Pope John Paul II Pope John Paul II (Latin: Ioannes Paulus PP. II, Italian: Giovanni Paolo II, Polish: Jan Paweł II) born Karol J��zef Wojtyła(helpinfo)(1998) affirms the human capacity to know, withcertainty, objective reality. For philosophical realism in general(Thomistic or otherwise), there is interdisciplinary, scholarly spacefor application of its assumptions and methods to all of human life,intellectual and practical, including human communication (Adler, 1993;Hikins, 1990; McInerny, 2001; Ryan, 1942; Weaver, 1948). Thephilosophical realism of Aquinas is a solid standpoint for bothscholarly argumentation and pedagogical method. According to Ryan (1942), "Truth is not merely experimentaland utilitarian, not merely a matter of human will and effort. Truth isthe conformity of the mind with the thing known" (p. 72). Thomisticrealism is a specific type of philosophical realism that is the shininggem of Catholic thought on metaphysical explanation and commonexperience, for it is not a philosophy in which doubt, critique, orinterpretation is primary, for with Thomistic realism, reality (livingand non-living) is known in itself by the intellect and the senses(Chesterton, 1956; Gilson, 1986; McInerny, 2001; Ryan, 1942). Accordingto Chesterton (1956): But no pupil of St. Thomas needs to addle his brains in order adequately to addle his eggs; to put his head at any particular angle in looking at eggs, or squinting at eggs, or winking the other eye in order to see a new simplification of eggs. The Thomist stands in the broad daylight of the brotherhood of men, in their common consciousness that eggs are not hens or dreams or mere practical assumptions; but things attested by the Authority of the Senses, which is from God. (p. 121) What are the pedagogical benefits of Thomistic realism, especiallyfor the rhetorical student in the expansive and complex world of the21st century? The question is larger than the realms of rhetoricalstudies, marketplace communication, and graded internships, although itis inclusive of inclusive ofprep.Taking into consideration or account; including. all three of these areas of academic and practicalinterest. It is ultimately an issue of formation and disposition. Ryan(1942) writes, "Skepticism is essentially abnormal and unnatural;it is a disease of the mind" (p. 74). Thomistic realism is not aphilosophy of critical doubt, and its adherent adherent/ad��her��ent/ (-ent) sticking or holding fast, or having such qualities. is not paralyzed bydilemmas about knowing, because the acquisition of truth is the properactivity of the human intellect--skepticism is not the learning mode ofintellectual virtue Intellectual virtues are character traits necessary for right action and correct thinking. They include: a sense of justice, perseverance, integrity, humility, empathy, intellectual courage, confidence in reason, and autonomy. (Ryan, 1942). Thomism supplies a healthy alternativeto contemporary skepticisms, such as a deconstructive hermeneutic her��me��neu��tic? also her��me��neu��ti��caladj.Interpretive; explanatory.[Greek herm , whichis typical in many academic environments. Thomistic realism removesunnecessary theoretical constraints, for it gives the communicationstudent pedagogical openness to the good, the true, and the real, whichallows for a more complete and ethical engagement with human life.Thomistic realism embraces a constructive disposition applicable tovarying social and economic circumstances, recognizing reality as thephilosophical starting point and valuing it for its actual existence andessential goodness as part of creation. THOMISM AS ETHICAL BASIS FOR INTERNSHIP SITES A rhetoric nestled in the liberal arts, directed by the coherenceof a Thomistic education, speaks to the importance of ethical fitbetween students of a Catholic educational institution and their hostinternship sites. Communication interns should contribute toorganizations, and a student formed by the liberal arts in the Thomistictradition brings much to the table. A department guided by a Thomisticview would have ample theoretical resources to evaluate possibleinternship sites. Regardless of perceived benefits, an organization thatviolates Catholic moral teaching can be justifiably (especially ontheoretical grounds) excluded as an internship site. According to Slavin(1942), The field of Thomistic education is much wider than any classroom. It reaches out to the home, to the Church, to occupational groups, to any and every agency which influences men and women. It can never be restricted to any particular period of a person's life but encompasses the whole of life. (p. 331) In a Catholic, Thomistic, rhetorical pedagogy, communicationinternships must be conducted within an explicitly ethical framework.Humans reasonably know reality and learn truth, and virtue cultivatesintellectual formation. Slavin writes, "Thomistic philosophy ofeducation is not satisfied with imparting intellectual culture orscholarship. It insists on something more--the inculcating of sound andsolid principles of morality" (1942, p. 325). Slavin also states, Mere intellectual perspicacity can stifle human life and carry with it the danger of lopsidedness. Good mathematicians, good philosophers, good engineers need also to be good men. True learning must be carried over to the more important field of good living, and education must deal with both. (p. 327) Thomistic scholarship is rich with discussions of morality, ethics,and virtue that are grounded in Scripture, tradition, philosophy,natural law, and virtue (Haldane, 2000; Hibbs, 1999; Hittinger, 2003;McInerny, 2001). CONCLUSION Internships are an important part of a praxis-oriented Catholicliberal arts education in communication and rhetorical studies for the21st century. The field of communication/rhetoric recognizes theexistence and value of difference and uniqueness in the midst Adv. 1. in the midst - the middle or central part or point; "in the midst of the forest"; "could he walk out in the midst of his piece?"midmost ofcommonality and therefore should welcome a Thomistic perspective thatoffers pedagogical insight. In a world of competing narratives(MacIntyre, 1984), a Thomistic tradition provides to Catholic highereducation a theoretical and ethical framework for internships,supporting mission and identity while enhancing institutionaldistinctiveness. Thomism provides ethical coherence and a formative basefor educational communities of professors and students seeking to movetheory into the practice. 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It also operates accelerated degree programs at satellite locations in North Dakota, Montana, Wyoming, Kansas, and Missouri. HistoryThe University of Mary was founded in 1955 by the Sisters of St. JANIE M. HARDEN FRITZ Duquesne University Eric Grabowsky is Director of Forensics in the Department ofCommunications at the University of Mary in Bismarck, North Dakota Bismarck is the capital of the State of North Dakota, the county seat of Burleigh County, and the second most populous city in North Dakota after Fargo. Its population is 58,333 (July 2006 est.).[1] Bismarck was founded in 1872. .Janie Harden Fritz is an associate professor and director of theundergraduate program in Communication and Rhetorical Studies in theDepartment of Communication and Rhetorical Studies at DuquesneUniversity. Correspondence concerning this article should be sent to Dr.Janie Harden Fritz, Department of Communication and Rhetorical Studies,600 Forbes Avenue, Pittsburgh, PA 15282.