Harvard University

Harvard was formed in 1636 by vote of the Great and General Court of the Massachusetts Bay Colony. It was initially called "New College" or "the college at New Towne". In 1638, the college became home for North America's first known printing press, carried by the ship John of London.^[28][29] In 1639, the college was renamed Harvard College after deceased clergyman John Harvard, who was an alumnus of the University of Cambridge. He had left the school £779 and his library of some 400 books.^[30] The charter creating the Harvard Corporation was granted in 1650.
In the early years the College trained many Puritan ministers.^[31] (A 1643 publication said the school's purpose was "to advance learning and perpetuate it to posterity, dreading to leave an illiterate ministry to the churches when our present ministers shall lie in the dust".)^[32] It offered a classic curriculum on the English university model—​​many leaders in the colony had attended the University of Cambridge—​​but conformed Puritanism. It was never affiliated with any particular denomination, but many of its earliest graduates went on to become clergymen in Congregational and Unitarian churches.^[33]
The leading Boston divine Increase Mather served as president from 1685 to 1701. In 1708, John Leverett became the first president who was not also a clergyman, which marked a turning of the college toward intellectual independence from Puritanism.

19th century

John Harvard statue, Harvard Yard

Throughout the 18th century, Enlightenment ideas of the power of reason and free will became widespread among Congregationalist ministers, putting those ministers and their congregations in tension with more traditionalist, Calvinist parties.^[34]:1–4 When the Hollis Professor of Divinity David Tappan died in 1803 and the president of Harvard Joseph Willard died a year later, in 1804, a struggle broke out over their replacements. Henry Ware was elected to the chair in 1805, and the liberal Samuel Webber was appointed to the presidency of Harvard two years later, which signaled the changing of the tide from the dominance of traditional ideas at Harvard to the dominance of liberal, Arminian ideas (defined by traditionalists as Unitarian ideas).^{[34]:4–5[35]:24}
In 1846, the natural history lectures of Louis Agassiz were acclaimed both in New York and on the campus at Harvard College. Agassiz's approach was distinctly idealist and posited Americans' "participation in the Divine Nature" and the possibility of understanding "intellectual existences". Agassiz's perspective on science combined observation with intuition and the assumption that a person can grasp the "divine plan" in all phenomena. When it came to explaining life-forms, Agassiz resorted to matters of shape based on a presumed archetype for his evidence. This dual view of knowledge was in concert with the teachings of Common Sense Realism derived from Scottish philosophers Thomas Reid and Dugald Stewart, whose works were part of the Harvard curriculum at the time. The popularity of Agassiz's efforts to "soar with Plato" probably also derived from other writings to which Harvard students were exposed, including Platonic treatises by Ralph Cudworth, John Norris and, in a Romantic vein, Samuel Taylor Coleridge. The library records at Harvard reveal that the writings of Plato and his early modern and Romantic followers were almost as regularly read during the 19th century as those of the "official philosophy" of the more empirical and more deistic Scottish school.^[36]
Charles W. Eliot, president 1869–1909, eliminated the favored position of Christianity from the curriculum while opening it to student self-direction. While Eliot was the most crucial figure in the secularization of American higher education, he was motivated not by a desire to secularize education, but by Transcendentalist Unitarian convictions. Derived from William Ellery Channing and Ralph Waldo Emerson, these convictions were focused on the dignity and worth of human nature, the right and ability of each person to perceive truth, and the indwelling God in each person.^[37]

20th century