getting is spiritual tribulation. Here I am, urging them to consider the influence
of their early religious upbringing on their subsequent ethical development;
insisting that they reflect for a time on the roles that faith, mystery, and
doubt might possibly play in the work they do as professional educators; and
occasionally forcing them to delve into complex cosmological and ontological
questions like the astonishing one that the philosophers Leibniz, Schelling,
Schopenhauer, and Heidegger continually imposed on their own students:
“Why is there something rather than nothing?”