Chapter 2


Collegiate Honor Codes


                  It is said of some colleges, such as Princeton and the military academy at West Point, that they have an "honor code" for their stu­dents, as if others schools did not.  Every college has rules governing academic dishonesty, and somehow tries to enforce them.  Cheating on exami­nations and plagiarism on papers are against the rules everywhere, whether at Prince­ton or Lower State.  Some sort of court is assembled to judge guilt or innocence when the time comes, and from a judgment of guilt will follow some punish­ment.  Why then the phrase "honor code," and what is the difference giving rise to it?  The best way to answer is to describe how the rules are written in some typical cases.


                Princ­eton University has an Honor System for written exami­nations and what might be regarded as a junior honor system for other kinds of assignments.  Professors who give examinations in a classroom or auditorium are required to leave the room once the exami­na­tion has begun, and can return only to pick up the papers.  Each student writes and signs the statement, "I pledge my honor that I have not violated the Honor Code during this examination," before handing it in, and it is explicit in the code that failure to report another's cheat­ing is one such violation.  The "Honor Committee" that tries alleged violations is made up entirely of students, and proceeds according to a Consti­tution first adopted in 1893 and most recently amended in 1980, a constitution that includes mention of a normal penalty of a year's suspension for a first offense and permanent expulsion from the Uni­versity for a second.  In first offenses aggravated by perjury the suspension may be for two or three years, while in cases "with extenu­ating circumstances" there may be no suspension, but rather "probation with supervision until gradua­tion."


                For assignments that are not formal examinations there is at Princeton a different system and a different court.  Plagiarism and other forms of non-examination academic misrepresentation are called "academic violations," and the court that judges such things is called the Faculty-Student Committee on Discipline, which also has jurisdiction in other kinds of student discipline.  According to the Princeton regu­lations, "At the end of an essay, laboratory report, or any other requir­ement, the student is to write the following sentence and sign his or her name:  'This paper represents my own work in accordance with Uni­versity regulations.[1] "


                The penalties for academic violations are not as elaborately detailed as they are in the student-written Constitution for the Honor System, but are "normally" a year's suspension for fraud, with longer suspensions or expulsion for aggravated or repeated offenses.  There is a provision for unwitting plagiarism or ignorant use of source material; this is still called a 'violation' but not necessarily fraud, and may merit lesser penalties.  But the student handbook at Princeton does a good job, with detailed examples, in explaining the nature of plagiarism, so that a defense of witlessness must be rare there; and a defense of ignorance of the law is said to be no excuse.


                Now except for the use of the word "honor" in the pledge written for use by the special "Honor System" court at Princeton, it is hard to see any difference between the Honor System used for examina­tions and the honor system used for term papers.  Both kinds of assign­ment require the student to disclaim having cheated, albeit without, in the latter case, pledging his "honor."  Reading the two constitutions reveals only this one implied difference:  A student obser­ving a fellow-student cheating during an examination must report it, or be guilty himself for failure to have done so, while a student in a dormitory who knows his neighbor has committed a defined fraud is under no such obligation.  Thus is maintained the distinction between those who live by honor --- during examinations --- and those who live by the ordinary statute law the rest of the time. 


                But shouldn't we all?  Most colleges do not publish an "honor code" any more than do municipalities and States.  Most univer­sities, like most governments, publish rules of behavior and then punish those who transgress.  The guilty are punished because they broke the law, not because they have broken their word about not transgres­sing.  Why make two crimes out of one?  New Jersey doesn't do this; any legi­slature that tried to require its citizens to sign a pledge not to steal or commit assault would be hooted out of office.  We all know it is dis­honorable to commit a crime in daily life, and we all scorn the proved criminal.  Isn't that an honor code already, one known to all, without the ceremony of signatures and oaths?  Why does Princeton make it so complicated?


                I believe it is because Princeton is an old university (by American standards) and still carries a gentlemanly tradition from the last century, before purely secular justifications for the law were considered sufficient.  An English gentleman doesn't cheat at cards (It isn't done, you see), not because cheating is theft as theft is under­stood at Old Bailey, but because it violates a gentlemanly code, a code common folk need not be expected to understand.  A gentle­man's mere theft might even be excused under some circumstances, at least among gentle­men, but not cheating at cards, though this is an offense the Criminal Code does not even list.


                So at Princeton academic fraud is nefas under a code in which the criminal law of the State of New Jersey takes no interest.  The transgressor is either expelled (cf. cast out of polite society, sent to Malaysia to live on remittances) or suspended (cf. "sent to Coventry") for a limited period.  The very word "honor" breathes of medieval fealties; it has no counterpart in a rational criminal code that lists offenses and penalties in graded ranks, with no other purpose than to minimize the depredations of the criminal though with due regard to the cost of the effort.



                The difference is at bottom one of religion, and religion was a more natural background for a Princeton regulation in 1893 than it is now.  We have some remnant of this in the oaths we give our elected officers, from Mayors to Presidents, even today.  It is plain that a judge or President who does not do his job should be and can be fired, that is, not re-elected, and that if his failure includes crime he should be jailed.  It is also plain that this is what we do, and that the threat of non-reelection (or jail) really represents all the power the public can apply; but the religious tradition makes many of us feel more com­fortable if he first promises, with God as his witness, to do what he was hired for. 


                We watch his performance just the same. 


                So it is at Prince­ton, a ceremonial remnant, where most forms of academic fraud do not even fall under the Honor System, but where those that do are monitored not by the professor but by the collectivity of the honorable.  With a bit of cynicism one could attribute the survival of the formal Honor System exactly to this, to the time saved by professors during exami­nations.  When it comes to term papers and the like, no such time-saving would be effected by insertion of the notion of honor, and so a simple statute suffices, though for uni­formity (I surmise) a disclaimer is still exacted.


                The other remnant of aristocratic tradition in the Princeton Honor Code is of course the range of penalties, all of which are in one form or another exclusion from the company of the honorable, or the threat thereof.  There is no mention of fines, or of court costs, which are considerable in any such adjudication.  The statute doesn't mention failure in the course in which the cheating took place, though this is sometimes a natural consequence of the demonstrated failure to perform.  (The professor does have this option if a guilty student is not in fact sent down but remains at school under supervised probation, but at Princeton it is more common for him to give a zero on just the assign­ment in which the cheating took place, a zero that might or might not entail failure in the course.  If it does, the failure is understood to be an academic judgment and not a punishment.  Niggling punishments are not for gentlemen; only exclusion or its threat are permitted.)


                There are other punishments a university can apply.  Students may enjoy certain privileges which the university can withdraw:  living in a certain fraternity house or other special residence, or partici­pa­tion in some cherished extracurricular activity sponsored by the Uni­versity.  There are many of these, from intercol­legiate athletics to the campus newspaper or radio station, and any number of campus clubs.  If the university were truly in loco parentis it could "ground" the errant student in a hundred different ways, temporarily of course, the way parents do, without casting him out from polite society (cf. "cutting him off without a nickel.")


                Suggestions concerning appropriate punishments for academic dishonesty are detailed elsewhere in this essay, and are referred to here only in order to contrast the attitude presupposed by an Honor System with the attitude implied by the principles of a statute law that seeks merely to minimize crime.  Statute law says "Thou shalt not steal" to all citizens alike, but it distinguishes degrees of stealing.  Where Jehovah would have had all thieves stoned to death (an old form of expulsion from the community), and the Honor Code would have the cheat removed from the company of gentlemen, modern law has found a variety of alternate, graded, punishments.  These may not entirely satisfy idealists who want to purify their surroundings in accor­dance with a religious or aristocratic code, but they do serve the more recently legis­lated standards of those whose interests are more secular and pragmatic.


                It does not follow that the secular and pragmatic colleges have all therefore eschewed the "honor code" in favor of more ordinary statutes.  Consider the College of Engineering of the University of Michigan (in Ann Arbor).  It publishes an Honor Code, and it cannot be said that there is any religious or aristocratic (or military) tradition in the Michigan 'engine school' to account for this.  But a reading of the history of their code and its announced rationale shows that it fits into the same pattern, at least by emula­tion, of aristocratic values exhibited by Princeton. 


                In particular, the Michigan document entitled Honor Code (Revised 1984) begins with a Forward by the Dean and Executive Com­mittee of the faculty:  "The Honor Code is part of our lives at The College of Engineering.  The standards for personal integrity implied by the Code are a reflection of the standards of conduct expected of engi­neers...."  (Engineers, mind you, not human beings, or civilized men.)  The handbook includes, towards the end, part of a statement (Faith of an Engineer) said to have been adopted by several engineering societies:  "As an Engineer, I will participate in none but honest enter­prises..."  Also included is a fragment from the Canons of Ethics for Engineers, another document of national stature in the profession:  "... if he has proof that another Engineer has been unethical, illegal, or unfair in his practice, he should so advise the proper authority."  By means of these quota­tions the Michigan honor code is assimilated into the ethics of the engineering profession as a whole, somewhat as the Oath of Hippocrates serves the medical profession.  The code of professional ethics serves as a unifying cement, some­thing to distinguish Them from Us even if We are not a hereditary or moneyed aristocracy.


                To say that an Honor Code at Princeton is the legacy of an aristocratic tradition is therefore to speak too narrowly.  Groups of human beings with a distinguishable purpose or origin tend to adopt codes, titles, honors and oaths to accentuate their distinction, even if the distinction is one of recent origin, or simply invented for the occasion, as with the secret handshake of a new fraternal lodge.  The egalitarian spirit of the 19th Century tried, when it saw what evil lurked within, to put an end to these discriminations.  Burns wrote "A man's a man for a' that," and Tennyson pledged allegiance to "the Brotherhood of Man, Confederation of the World."


                It was no help; even at the bottom of the scale there arose Brotherhoods of various sorts of proletarians ---  of Railway Brakemen, for example.  The “Wobblies”[2], a militant labor union of the last century,  borrowed hymn tunes to sing of the "Commo­nwealth of Toil." Toil!  Even the antithesis of aristocracy now was made into a unifying ex­perience, distinguishing and ennobling the initiate, not to be shared by the bourgeois outsider.  Anyone can do it, and most everyone seems to want to.  Therefore, schools of medicine, engineering, journal­ism and other professions who, much more than upstart Knights of Labor, enjoy a ready-made distinc­tion analo­gous to the gentlemanly dis­tinction that charac­terized the origins of Princeton, find it natural to establish Honor Codes to match their other rites.


                As the Wobblies imitated the established religions, as a junior high school composes an Alma Mater as long and tedious as Harvard's, pledging undying devotion to its colors and ideals, so may some other colleges, even without a seventeenth century pedigree or a pro­fession to represent, wish to imitate them in one or another honorific detail including perhaps an Honor Code. But you know what?  The ritual really doesn't make a dif­ference in the law.  The College of Literature, Science and the Arts at the University of Michigan, rigidly secular, middle-class and non-professional, whose students attend many of the same courses as the Engineering students do, does not have an Honor Code, yet cheating is just as illegal there as on the other side of the quadrangle.

[1] Princeton University, Rights, Rules, Responsibilities: 1986 Edition.


[2] From its real name, the IWW (Industrial Workers of the World).