{"id":4197,"date":"2015-11-01T21:37:09","date_gmt":"2015-11-02T02:37:09","guid":{"rendered":"https:\/\/www.furman.edu\/news\/2016\/02\/11\/what-really-matters-president-davis-lecture\/"},"modified":"2022-11-07T14:43:30","modified_gmt":"2022-11-07T19:43:30","slug":"what-really-matters-president-davis-lecture","status":"publish","type":"post","link":"https:\/\/www.furman.edu\/news\/what-really-matters-president-davis-lecture\/","title":{"rendered":"&#8220;What Really Matters?&#8221; President Davis Lecture"},"content":{"rendered":"<p style=\"text-align: center;\"><strong>Furman President Elizabeth Davis<\/strong><\/p>\n<p style=\"text-align: center;\"><strong>\u201cWhat Really Matters?\u201d<\/strong><\/p>\n<p style=\"text-align: center;\"><strong>November 17, 2015<\/strong><\/p>\n<p>It is a privilege and honor to stand before you and deliver my thoughts about what really matters.\u00a0 It\u2019s also quite humbling as many presenters in this series have so rightly pointed out.\u00a0 For 33 years, we have honored the legacy of LD Johnson through this series, and our community has been blessed by the wisdom of some of the finest minds on campus.<\/p>\n<p>I\u2019ll confess at one point thinking, certainly someone over these past 33 years hit it right\u2014clearly articulating what really matters.\u00a0 Maybe we should just read that essay over and over.\u00a0 Of course, there are some problems with that strategy.\u00a0 First, we probably couldn\u2019t offer CLP credit for reading one essay.\u00a0 But more importantly, that passive, individualized exercise goes against one of the very things I understand Dr. Johnson was so well known for\u2014asking us as a community to stop and reflect on who we are and what we are about.\u00a0 And hearing from our own community members offers a way of knowing each other that we don\u2019t often experience.<\/p>\n<p>So again, I\u2019m privileged, honored and humbled to be among those who have searched for wisdom and answers to this most important and pressing question.<\/p>\n<p>This past month, I was pressed to think about what really matters and not because I had this speech tonight, but because of two specific events.\u00a0 The first was a memorial service for my friend and colleague Diana Garland.\u00a0 Diana was the dean of the school of social work at Baylor University.\u00a0 She died of pancreatic cancer at the age of 65.\u00a0 At her service, we heard the eulogy virtues, as David Brooks calls them.\u00a0 Eulogy virtues are different from resume virtues. Yes, at memorial services, we all lament that in our daily lives we aren\u2019t working on our eulogy virtues.\u00a0 But if hearing the good works of a social worker was all the service was about, I wouldn\u2019t have made the in-and-out trip to Waco.\u00a0 Diana\u2019s death rocked me to my core.\u00a0 Social workers and accountants don\u2019t think alike.\u00a0 Social workers and academic administrators don\u2019t think alike.\u00a0 That Diana and I were dear friends might be a bit unusual.\u00a0 But I will tell you, Diana changed me.\u00a0 She changed how I think about making a difference in this world.\u00a0 Lots of people want to make a difference\u2026and they\u2019re terrible at it.\u00a0 Because making a difference requires more than a heart.\u00a0 It requires a head.\u00a0 Diana taught me what it means to intellectually understand the sociological, environmental, economical, and theological implications of doing good.<\/p>\n<p>The other event was much more up-lifting.\u00a0 It was the ordination service of Maria Swearingen and Sally Sarratt.\u00a0 Baptists have ordination services to officially recognize the calling of members to ministry in the name of Jesus Christ.\u00a0 There\u2019s a lot of stuff that happens leading up to an ordination.\u00a0 Not just everyone is ordained.\u00a0 But those who are have demonstrated a faith and commitment worthy of the congregation\u2019s blessing.\u00a0 A calling into the ministry is not easy.\u00a0 It\u2019s a calling to serve, care, and preach the good news.\u00a0 It is a 24-7 job that is all about others.<\/p>\n<p>When I think about Diana and Maria and Sally and what really matters, I\u2019m humbled.\u00a0 I\u2019ll confess to a slight inferiority complex.\u00a0 I am trained as an accountant.\u00a0 I\u2019m not one of those people who help others in times of deepest need.\u00a0 But over the years, I have come to accept my gifts as they are.\u00a0 And tonight, perhaps I will persuade you that thinking like an accountant is not necessarily a bad thing.<\/p>\n<p>Accountants are historians.\u00a0 I bet most if not all of you have never thought about accountants that way.\u00a0 Now, speaking just for me, I\u2019m not nearly the elegant historian that, say Marian Strobel or Savita Nair are.\u00a0 But in preparing financial statements, accountants report in numerical form the aggregation of events that happened in the past.\u00a0 When I read financial statements, I can surmise what happened and what didn\u2019t happen.\u00a0 The three major financial statements, the balance sheet, the income statement, and the statement of cash flows, explain a different piece of the history.\u00a0 The story is incomplete without each one.\u00a0 While each statement has its own style and purpose, they are inextricably linked.\u00a0 They are connected, and understanding how one informs and is informed by another is an important part of understanding the history.<\/p>\n<p>The income statement and statement of cash flows tell a version of recent history.\u00a0 Typically, it\u2019s what happened in the past year.\u00a0 The balance sheet is an accumulation of events or history over many years, typically the life of the organization.\u00a0 While an income statement and statement of cash flows start fresh every year, the balance sheet is merely adjusted year to year.\u00a0 Old experiences aren\u2019t forgotten, but are built upon each new year.<\/p>\n<p>The goal of creating financial statements is to provide information that is useful to existing and potential investors, creditors and other lenders for decision making.\u00a0 To facilitate putting these historical accounts together, the professional body has articulated two qualitative characteristics that these records should possess:\u00a0 relevance and faithful representation.\u00a0 For financial statements to be relevant, they need to have predictive value and be of a nature that matters.\u00a0 We call that materiality.\u00a0 For financial statements to meet faithful representation, they should be complete, neutral and free from errors.<\/p>\n<p>Enhancing these characteristics are the qualities of comparability, verifiability, timeliness, and understandability.\u00a0 I suppose if an accountant were asked what really matters to the profession, it would be that we can be relied upon to understand the needs of the user, our audience, so that we might present information that is helpful, reliable and trustworthy.<\/p>\n<p>While it may appear to the untrained eye that accountants merely follow a bunch of rules, adding and subtracting, it\u2019s more complicated than that. Professional judgment is required to meet the standards. In fact, a major decades-long debate in the profession focuses on whether accountants should follow rules or principles in the preparation of financial statements.<\/p>\n<p>Rules, for the most part, appear to take away a lot of judgment of the accountant, especially when it comes to meeting the quality of faithful representation.\u00a0 Rules can be manipulated to achieve what an organization wants to report &#8212; meeting the letter of the law as opposed to the spirit of the law.<\/p>\n<p>Principles, on the other hand, can affect the comparability of results between organizations.\u00a0 Agreeing on principles is difficult, and defending principles when an organization has suffered losses is even more difficult.\u00a0 For the educators in the room, think about creating a syllabus or a university policy.\u00a0 I think back to my first syllabus.\u00a0 It wasn\u2019t too long\u2014here are the learning objectives for the course, here are the assignments, here is how your grade is going to be determined.\u00a0 Maybe 2 or 3 pages.\u00a0 Principles, if you will.\u00a0 Then, after enough disagreements with students about what the syllabus does or doesn\u2019t say, rules get added.\u00a0 Make-up tests need to be arranged ahead of time.\u00a0 Homework is due at the beginning of class.\u00a0 Rules begin to take over.\u00a0 The syllabus grows in length.\u00a0 And before long, we\u2019ve lost the purpose behind what the course is designed to accomplish.\u00a0 It becomes a series of obstacles to overcome rather than a cohesive set of experiences that together meet learning objectives that, in concert with other courses and experiences, create transformative learning experiences for students.<\/p>\n<p>But let\u2019s get back to accounting.\u00a0 I was always good at accounting.\u00a0 I had no idea before I went to college that I would end up majoring in accounting.\u00a0 I started out in computer science.\u00a0 I really didn\u2019t know what that would entail, but it was one of those cool, newish majors back in 1980.\u00a0 I have shared with my computer science colleagues that I liked what I perceived to be the logic of computer science, but I didn\u2019t like the rules or the syntax to code programs a particular way.\u00a0 Those of you who might have taken a Fortran class a long, long time ago may know what I mean.\u00a0 So I switched to something less picky than computer science\u2014accounting.<\/p>\n<p>For me, accounting was like a big puzzle, and I have always enjoyed puzzles, especially logic puzzles.\u00a0 I like to figure out how things work together.\u00a0 Early on in my career at Arthur Andersen, I would be sent in to unravel some of the messiest accounts within our client records. I guess someone discovered that I could walk into an unfamiliar situation and figure out what was going on.\u00a0 I could infer the history that led to the present situation. In an effort to sound really interesting, the term forensic accounting has started to take hold for these kinds of investigations.\u00a0 Marketing, it\u2019s all marketing.<\/p>\n<p>At the same time, I realized that the staff I was supervising didn\u2019t have the same understanding of accounting that I did.\u00a0 Many of them were merely following directions without a clear sense of <u>why<\/u> they were doing <u>what<\/u> they were doing.\u00a0 It\u2019s hard to adapt in a dynamic environment if you don\u2019t know why you\u2019re doing what you\u2019re doing.\u00a0 Or if you don\u2019t know how to interpret information within a particular context.\u00a0 So I decided to enter academia so I could help teach the \u201cwhy.\u201d<\/p>\n<p>Because I so enjoy understanding how things work together to produce a result, I tend to want others to experience that same joy.\u00a0 As I look back on each of the various administrative roles I\u2019ve held in academia, I notice a common theme of bringing people together to understand how and why things work a particular way, so we might collectively improve.\u00a0 It matters to me that the groups with which I work share a common understanding and a common purpose.\u00a0 It\u2019s hard to work toward a common good when we don\u2019t or aren\u2019t willing to consider how the various pieces contribute to the whole.<\/p>\n<p>While some accountants will focus on historical events, others take the role of prognosticators, imagining what could be.\u00a0 Typically, these prognostications or forecasts predict financial results if certain actions are taken\u2014if we invest in this asset, our income statement will look like this. \u00a0If we add a product line, our income statement will look like this.\u00a0 The math is easy; the assumptions that inform the math are critical.\u00a0 Predicting or imagining what <u>could <\/u>be requires a great understanding of current reality, how internal and external forces work together, and full consideration of the various trade-offs that could arise as decisions are made.\u00a0 Predicting or imagining what <u>should<\/u> be requires a commitment to the principles or values driving an organization.<\/p>\n<p>And now I\u2019m called upon to lead an institution as we decide what could be and what should be. \u00a0How <u>I<\/u> go about that is determined in part by the experiences that have formed me these last 53 years, or at least these last 23 in higher education. \u00a0How does our institutional history inform the directions we should take?\u00a0 How do our <u>individual<\/u> histories affect our contributions to shared aspirations or even our ability to create shared aspirations?<\/p>\n<p>Those of you who know me or have had to listen to me over this past year know that I am very fond of the aspirations set forth in our character and values statement.\u00a0 How fitting that LD Johnson developed our statement, essentially declaring what really matters to us as an institution.<\/p>\n<p>Some of my favorite phrases, paraphrased, from our character and values statement are:<\/p>\n<ul>\n<li>We maintain our commitment to freedom of inquiry and excellence in the quest for truth.<\/li>\n<li>We encourage and nurture individuals as they search for truth with passion, integrity, and rigorous intellectual discipline.<\/li>\n<li>The university understands its mission to be not only the transmission of knowledge, attitudes, and values, but also their examination and correction in the light of continuing discovery and the integration of knowledge.<\/li>\n<li>We are a person-centered community, emphasizing the prime worth of persons and encouraging concern for others.<\/li>\n<\/ul>\n<p>Living up to these values is hard work, and requires a shared understanding of what we are trying to accomplish at Furman.<\/p>\n<p>Let\u2019s consider encouragement of individuals as they search for truth with passion, integrity, and rigorous intellectual discipline.\u00a0 That\u2019s easier said than done.\u00a0 In academia, we devote ourselves to the pursuit of truth within our own disciplines.\u00a0 According to Myra Stober, emerita professor of education and of economics at the Graduate School of Business at Stanford, \u201ctalking across disciplines is as difficult as talking to someone from another culture.\u00a0 Differences in language are the least of the problems.\u00a0 What is much more difficult is coming to understand and accept the way colleagues from other disciplines think\u2014their assumptions and their methods of discerning, evaluating and reporting \u2018truth\u2019\u2014their disciplinary cultures and habits of mind.\u201d<\/p>\n<p>Wendell Berry, the prolific American author argues in his 1984 essay, \u201cThe Loss of the University,\u201d that this focus on disciplines and our disciplinary ways of thinking have caused us to lose our common purpose. \u00a0\u201cThe modern university has grown,\u201d he says, \u201cnot according to any kind of unifying principle, but according to the principle of miscellaneous accretion.\u201d<\/p>\n<p>He continues his essay by likening the modern university to an industrialized factory.\u00a0 The laborers, the faculty, have become so specialized that they no longer are concerned about the final product, but rather doing their own work well.\u00a0 When we are no longer concerned for the thing being made, then we abdicate <u>responsibility<\/u> for the thing being made.\u00a0 What is it that is being made at a university?\u00a0 What is our final product?\u00a0 Mr. Berry says it\u2019s humanity.\u00a0 Not just citizens or contributing members of society, but \u201cheirs of our human culture.\u201d<\/p>\n<p>So how might we return to a common purpose and a common language when we have worked so hard to create pockets of specialization?\u00a0 What is it going to take <u>today<\/u> to educate \u201cheirs of our human culture\u201d? \u00a0Certainly timeless notions of wisdom must be a part of the education.\u00a0 Yet, so too must we acknowledge the realities of today\u2019s cultural and economic landscape.\u00a0 We must be clear about how the various pieces of knowledge we are teaching and discovering and the experiences we offer contribute towards the vision of the whole.\u00a0 This vision of how things \u201cfit together\u201d is necessary for a life well lived.<\/p>\n<p>While the pursuit and transmission of wisdom historically has been at the heart of education, wisdom too often is seen as the sole province of a few disciplines such as philosophy and theology, and not at the center of the entire university&#8217;s work and purpose.\u00a0 But without wisdom, how is new knowledge to be used and towards what end?\u00a0 Without wisdom, how are university graduates prepared to seek meaning and significance in their lives, whatever their occupations?\u00a0 Without wisdom, how does the university fulfill its enduring mission to nurture our human nature and serve the deepest needs of our communities, our nation, and our world?<\/p>\n<p>Let\u2019s first consider what we mean by \u201cwisdom,\u201d starting with the way wisdom is understood from the classical Greek tradition.\u00a0 All men desire to know, said Aristotle.\u00a0 Such a desire is rooted in our human nature.\u00a0 We begin to know through the perception of particular objects and then move to ask questions about the particular things we encounter: what are these things before us?\u00a0 How are they related to other things we encounter?\u00a0 How did they come to be?\u00a0 What are their various purposes?<\/p>\n<p>This kind of wisdom\u2014call it <em>theoretical<\/em> or <em>contemplative wisdom<\/em>\u2014is found in the pursuit of first causes and principles.\u00a0 It comes as a result of our efforts to put the particular pieces of our experience together in an all-embracing account of the ways things are, most generally.\u00a0 Seeking contemplative wisdom involves the dogged pursuit of truth and reality, which, in turn, brings about a profound transformation in the knower.<\/p>\n<p>But ancient philosophers also understood wisdom as a kind of right action, informed by good judgment.\u00a0 The person of<em> practical wisdom<\/em>, according to Aristotle, is one who deliberates about a given course of action and chooses well.\u00a0 One who is practically wise is able to see the various features of a given circumstance, determine what the virtuous response is, and then act accordingly.\u00a0 Indeed, Aristotle thought that any virtuous response whatsoever\u2014justice, courage, temperance\u2014required just this kind of practical wisdom.\u00a0 We cannot do the right thing unless we know how and when to do the right thing.<\/p>\n<p>And set along these philosophical reflections are the considerable reflections on wisdom articulated in our faith traditions.\u00a0 From the book of Proverbs\u2014and in many places throughout Scripture\u2014we see wisdom referred to as a gift from God\u2014because God <em>is<\/em> wisdom.\u00a0\u00a0 To partake in divine wisdom is a blessing of incalculable worth, \u201cmore precious than rubies.\u201d\u00a0 Consider Proverbs 3:13, which says: \u201cBlessed are those who find wisdom, those who gain understanding.\u201d\u00a0 And from verses 21 and 22: <sup>\u201c<\/sup>My son, do not let wisdom and understanding out of your sight, preserve sound judgment and discretion; they will be life for you, an ornament to grace your neck.\u201d<\/p>\n<p>Wisdom is omnipresent as a core tenet among all the major religions, which is in itself telltale, but the perspectives these faiths offer as to the components of wisdom are also curiously connected. Buddhism, for example, presents The Eightfold Path, which regards wisdom\u2014along with ethical conduct and mental discipline\u2014as critical to enlightenment. Buddhists talk about Right View, understanding the nature of reality; and Right Intention, acting on that understanding with love and compassion. These are pillars to wisdom. Buddhists also believe knowledge is not the same as wisdom, and the confusion of the two is especially problematic in our modern society where we need, but often eschew, informed hearts and feeling minds. In Islam, hikmah, the word for wisdom, constitutes one of Muhammed&#8217;s major teachings. A rejection of wisdom can be seen as a rejection of god. Here again, wisdom is paired with ethical action, often translated for Muslims as \u201cdoing what is required in the right manner, at the right time, in the right place.\u201d<\/p>\n<p>What can we learn from these philosophical and religious reflections on wisdom?\u00a0 What are the implications for education?<\/p>\n<p>First and foremost, both the philosophical and religious accounts of wisdom point to the interrelated relationship between contemplative and practical wisdom.\u00a0 Education cannot privilege one over the other.\u00a0 Perhaps we pay more attention to practical wisdom, especially at a place like Furman, where the work ethic is such a powerful force\u2014we want our students to go forth into the world and <em>do good<\/em>\u2014but doing and acting well always rest upon an understanding of more general conceptions of goodness and truth.\u00a0 Accordingly, we cannot expect our graduates to go into the world and live morally good, faithful lives without having devoted significant attention to the tasks of reflection, study, and contemplation about fundamental concerns that should guide their lives.\u00a0 Nor should we think that the formation of our students should be intellectual only. A faithful life needs to embrace a conception of wisdom as expressed through both contemplation and action.<\/p>\n<p>The second thing we might take from these reflections is that educating for wisdom is more than simply asking the right kinds of questions about what really matters.\u00a0 The right questions are important, but certainly we would believe there are better or worse answers to the questions.\u00a0 The notion of wisdom as a divine gift is important for us to remember on this score: ultimately there are things that we will not and cannot understand\u2014and for guidance we seek wisdom from the sources in which we have ultimate faith, not in ourselves.\u00a0 For me, that is my Christian faith.\u00a0 And it provides me a sense of comfort to have a real and vibrant source of wisdom to draw upon for such guidance: an understanding of what it is to be a human person created in the likeness and image of God, how it is to love God, others, and God\u2019s creation.<\/p>\n<p>If we commit ourselves to the task of educating for wisdom, we may be able to resist some of the fragmentation among the disciplines endemic in other institutions.\u00a0 Because wisdom is the task of <u>every<\/u> discipline.\u00a0 It belongs to each of the disciplines because there is a shared assumption about the unity of truth: each discipline, in its own particular way, moves towards truth \u2013 or contributes to wisdom.\u00a0 Our fundamental premise should be that we are more alike than we are different; that we share a common purpose and we can learn from one another.<\/p>\n<p>I don\u2019t want to suggest that educating for wisdom is easy.\u00a0 And quite frankly this notion that we are creating a common language that brings us together can sometimes drive further wedges between the disciplines.\u00a0 Just as we are prone to have a bias toward the habits of mind that shape our disciplines, so too can we believe that our ways are best when it comes to educating for wisdom.<\/p>\n<p>Let\u2019s now consider the section of our character and values statement that identifies us as a person-centered community, emphasizing the prime worth of persons and encouraging concern for others.\u00a0 This past year, we have challenged ourselves to evaluate whether such an assertion is true. \u00a0Some of the results are not good. \u00a0And we are not alone.\u00a0 Demonstrations at the University of Missouri and Yale, not to mention the horrific acts in Paris and Beirut, call into question whether <u>anyone<\/u> is living up to such an aspiration.\u00a0 Some users of Yik Yak routinely spew hatred of various kinds.\u00a0 A 2011 New York Times article entitled \u201cThe Fraying of the Nation\u2019s Decency,\u201d suggests that we are \u201cwitnessing the fraying of the bonds of empathy, decency, common purpose.\u00a0 [America] is becoming a country in which people <u>more<\/u> than disagree.\u00a0 They fail to <u>see<\/u> each other.\u00a0 They think in <u>types<\/u> about others, and assume the <u>worst<\/u> of types not their own.\u201d<\/p>\n<p>We see these attitudes in Washington, we see them on TV, and we see them in our own neighborhoods.\u00a0 If our call is to educate \u201cheirs of our human culture,\u201d is it possible to turn the tide on the hatred and fear we witness daily?\u00a0 If, as Aristotle claims, we desire to know the things before us, then it is imperative that we have a diversity of things before us.\u00a0 Technology would have us only experience what we like\u2014call it the Pandora experience.\u00a0 Pandora, the music provider, identifies the kind of music we like and then offers up other music selections in the same vein.\u00a0 Never again shall I listen to country and western music.\u00a0 Give me 70s rock plus a smattering of rhythm and blues.<\/p>\n<p>We are a collection of our experiences and we can\u2019t change that.\u00a0 But each year as we grow, we can seek truth and, if necessary, correct our understanding in light of continuing discovery and the integration of knowledge.\u00a0 We have done this before as an institution.\u00a0 Last year we celebrated the 50<sup>th<\/sup> anniversary of desegregation at Furman.\u00a0 Our main goal in remembering the desegregation of Furman was to affirm the value of equality and inclusiveness on campus today.\u00a0 Our tale of desegregation is not a simple one.\u00a0 We acknowledged that Furman was part of a wider culture in the South that valued and defended segregation.\u00a0 It is by turn a difficult reckoning, and a profound story of transformation.<\/p>\n<p>And today we as a nation struggle with the acceptance of adherents to particular religions.\u00a0 We tend to think in <u>types<\/u> about religions other than our own.\u00a0 We all know there are religious extremists who damage the reputation of our own religions, but we can <u>see<\/u> the faithful who follow our traditions and practices as we understand them.<\/p>\n<p>Following the recent attacks in France, Furman\u2019s Muslim Student Association issued a press release condemning the violence.\u00a0 They said, \u201cThe terrorists who are committing barbarous acts like those in Paris, are not only enemies of the West, they are enemies of humanity.\u201d\u00a0 Our students are asking us to <u>see<\/u> them, not to think in <u>types<\/u> about them, and not assume the <u>worst<\/u> of them.\u00a0 When we create and sustain an environment that\u2019s inclusive, where the norms for behavior and performance don\u2019t depend on gender, race, age, sexual orientation, religion, political point of view or any other aspect of our character that defines us, then we have an environment in which everyone has the possibility for success.<\/p>\n<p>So the question of whether one becomes an accountant or a social worker or a minister\u2014or whether this year\u2019s graduates earn more money, on average, than last year\u2019s graduates\u2014are really not the questions of utmost concern. What matters is that we model and we educate living lives that are principled, relevant and a faithful representation of who we are called to be.<\/p>\n<p style=\"text-align: center;\">###<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Furman President Elizabeth Davis \u201cWhat Really Matters?\u201d November 17, 2015 It is a privilege and honor to stand before you and deliver my thoughts about what really matters.\u00a0 It\u2019s also [&hellip;]<\/p>\n","protected":false},"author":265,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4197","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"acf":[],"_links":{"self":[{"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/posts\/4197","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/users\/265"}],"replies":[{"embeddable":true,"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/comments?post=4197"}],"version-history":[{"count":0,"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/posts\/4197\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/media?parent=4197"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/categories?post=4197"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.furman.edu\/news\/wp-json\/wp\/v2\/tags?post=4197"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}