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A recent series of articles on fraternities by Bloomberg News’s David Glovin and John Hechinger notes that since 2005, more than 60 people—the majority of them students—have died in incidents linked to fraternities, a sobering number in itself, but one that is dwarfed by the numbers of serious injuries, assaults, and sexual crimes that regularly take place in these houses.

I have spent most of the past year looking deeply into the questions posed by these lawsuits, and more generally into the particular nature of fraternity life on the modern American campus

to answer the vexing question “why don’t colleges just get rid of their bad fraternities?”—the system, and its individual frats, have only grown in power and influence. Indeed, in many substantive ways, fraternities are now mightier than the colleges and universities that host them.

The entire multibillion-dollar, 2,000-campus American college system

the Kappa Alpha Society. Word of the group spread, and a new kind of college institution was founded, and with it a brand-new notion: that going to college could include some pleasure. It was the American age of societies, and this new type fit right in.

every moment of the experience is sweetened by the general understanding that with each kegger and rager, each lazy afternoon spent snoozing on the quad (a forgotten highlighter slowly drying out on the open pages of Introduction to Economics, a Coke Zero sweating beside it), they are actively engaged in the most significant act of self-improvement available to an American young person: college!

There are many thousands of American undergraduates whose economic futures (and those of their parents) would be far brighter if they knocked off some of their general-education requirements online, or at the local community college—for pennies on the dollar—before entering the Weimar Republic of traditional-college pricing. But college education, like weddings and funerals, tends to prompt irrational financial decision making,

depends overwhelmingly for its very existence on one resource: an ever-renewing supply of fee-paying undergraduates. It could never attract hundreds of thousands of them each year—many of them woefully unprepared for the experience, a staggering number (some 40 percent) destined never to get a degree, more than 60 percent of them saddled with student loans that they very well may carry with them to their deathbeds—if the experience were not accurately marketed as a blast.

When colleges tried to shut them down, fraternities asserted that any threat to men’s membership in the clubs constituted an infringement of their right to freedom of association. It was, at best, a legally delicate argument, but it was a symbolically potent one, and it has withstood through the years. The powerful and well-funded political-action committee that represents fraternities in Washington has fought successfully to ensure that freedom-of-association language is included in all higher-education reauthorization legislation, thus “disallowing public Universities the ability to ban fraternities.”

While the fraternities continued to exert their independence from the colleges with which they were affiliated, these same colleges started to develop an increasingly bedeviling kind of interdependence with the accursed societies

the fraternities involved themselves very deeply in the business of student housing, which provided tremendous financial savings to their host institutions, and allowed them to expand the number of students they could admit. Today, one in eight American students at four-year colleges lives in a Greek house

fraternities tie alumni to their colleges in a powerful and lucrative way. At least one study has affirmed what had long been assumed: that fraternity men tend to be generous to their alma maters. Furthermore, fraternities provide colleges with unlimited social programming of a kind that is highly attractive to legions of potential students

It is true that fraternity lawsuits tend to involve at least one, and often more, of the four horsemen of the student-life apocalypse, a set of factors that exist far beyond frat row

the binge-drinking epidemic, which anyone outside the problem has a hard time grasping as serious (everyone drinks in college!) and which anyone with knowledge of the current situation understands as a lurid and complicated disaster

The second is the issue of sexual assault of female undergraduates by their male peers, a subject of urgent importance but one that remains stubbornly difficult even to quantify

The third is the growing pervasiveness of violent hazing on campus

But it’s impossible to examine particular types of campus calamity and not find that a large number of them cluster at fraternity houses

the fourth is the fact that Boomers, who in their own days destroyed the doctrine of in loco parentis so that they could party in blissful, unsupervised freedom, have grown up into the helicopter parents of today

during the period of time under consideration, serious falls from fraternity houses on the two Palouse campuses far outnumbered those from other types of student residences, including privately owned apartments occupied by students. I began to view Amanda Andaverde’s situation in a new light.

Why are so many colleges allowing students to live and party in such unsafe locations? And why do the lawsuits against fraternities for this kind of serious injury and death—so predictable and so preventable—have such a hard time getting traction? The answers lie in the recent history of fraternities and the colleges and universities that host them.

This question is perhaps most elegantly expressed in the subtitle of Robert D. Bickel and Peter F. Lake’s authoritative 1999 book on the subject, The Rights and Responsibilities of the Modern University: Who Assumes the Risks of College Life?

The answer to this question has been steadily evolving ever since the 1960s, when dramatic changes took place on American campuses, changes that affected both a university’s ability to control student behavior and the status of fraternities in the undergraduate firmament. During this period of student unrest, the fraternities—long the unquestioned leaders in the area of sabotaging or ignoring the patriarchal control of school administrators—became the exact opposite: representatives of the very status quo the new activists sought to overthrow. Suddenly their beer bashes and sorority mixers, their panty raids and obsession with the big game, seemed impossibly reactionary when compared with the mind-altering drugs being sampled in off-campus apartments where sexual liberation was being born and the Little Red Book proved, if nothing else, a fantastic coaster for a leaky bong.

American colleges began to regard their students not as dependents whose private lives they must shape and monitor, but as adult consumers whose contract was solely for an education, not an upbringing. The doctrine of in loco parentis was abolished at school after school.

Through it all, fraternities—for so long the repositories of the most outrageous behavior—moldered, all but forgotten.

Animal House, released in 1978, at once predicted and to no small extent occasioned the roaring return of fraternity life that began in the early ’80s and that gave birth to today’s vital Greek scene

In this newly forming culture, the drugs and personal liberation of the ’60s would be paired with the self-serving materialism of the ’80s, all of which made partying for its own sake—and not as a philosophical adjunct to solving some complicated problem in Southeast Asia—a righteous activity for the pampered young collegian. Fraternity life was reborn with a vengeance.

These new members and their countless guests brought with them hard drugs, new and ever-developing sexual attitudes, and a stunningly high tolerance for squalor

Adult supervision was nowhere to be found. Colleges had little authority to intervene in what took place in the personal lives of its students visiting private property. Fraternities, eager to provide their members with the independence that is at the heart of the system—and responsive to members’ wish for the same level of freedom that non-Greek students enjoyed—had largely gotten rid of the live-in resident advisers who had once provided some sort of check on the brothers

, in 1984 Congress passed the National Minimum Drinking Age Act, with the ultimate result of raising the legal drinking age to 21 in all 50 states. This change moved college partying away from bars and college-sponsored events and toward private houses—an ideal situation for fraternities

lawsuits began to pour in.

Liability insurance became both ruinously expensive and increasingly difficult to obtain. The insurance industry ranked American fraternities as the sixth-worst insurance risk in the country—just ahead of toxic-waste-removal companies.

For fraternities to survive, they needed to do four separate but related things: take the task of acquiring insurance out of the hands of the local chapters and place it in the hands of the vast national organizations; develop procedures and policies that would transfer as much of their liability as possible to outside parties; find new and creative means of protecting their massive assets from juries; and—perhaps most important of all—find a way of indemnifying the national and local organizations from the dangerous and illegal behavior of some of their undergraduate members.

comprising a set of realities you should absolutely understand in detail if your son ever decides to join a fraternity.

you may think you belong to Tau Kappa Epsilon or Sigma Nu or Delta Tau Delta—but if you find yourself a part of life-changing litigation involving one of those outfits, what you really belong to is FIPG, because its risk-management policy (and your adherence to or violation of it) will determine your fate far more than the vows you made during your initiation ritual

the need to manage or transfer risk presented by alcohol is perhaps the most important factor in protecting the system’s longevity. Any plaintiff’s attorney worth his salt knows how to use relevant social-host and dramshop laws against a fraternity; to avoid this kind of liability, the fraternity needs to establish that the young men being charged were not acting within the scope of their status as fraternity members. Once they violated their frat’s alcohol policy, they parted company with the frat.

there are actually only two FIPG-approved means of serving drinks at a frat party. The first is to hire a third-party vendor who will sell drinks and to whom some liability—most significant, that of checking whether drinkers are of legal age—will be transferred. The second and far more common is to have a BYO event, in which the liability for each bottle of alcohol resides solely in the person who brought it.

these policies make it possible for fraternities to be the one industry in the country in which every aspect of serving alcohol can be monitored and managed by people who are legally too young to drink it.

But when the inevitable catastrophes do happen, that policy can come to seem more like a cynical hoax than a real-world solution to a serious problem.

Thanks in part to the guest/witness list, Larry can be cut loose, both from the expensive insurance he was required to help pay for (by dint of his dues) as a precondition of membership, and from any legal defense paid for by the organization. What will happen to Larry now?

“I’ve recovered millions and millions of dollars from homeowners’ policies,” a top fraternal plaintiff’s attorney told me. For that is how many of the claims against boys who violate the strict policies are paid: from their parents’ homeowners’ insurance

, the Fraternal Information and Programming Group’s chillingly comprehensive crisis-management plan was included in its manual for many years

the plan serves a dual purpose, at once benevolent and mercenary. The benevolent part is accomplished by the clear directive that injured parties are to receive immediate medical attention, and that all fraternity brothers who come into contact with the relevant emergency workers are to be completely forthright

“Until proven otherwise,” Fierberg told me in April of fraternities, “they all are very risky organizations for young people to be involved in.” He maintains that fraternities “are part of an industry that has tremendous risk and a tremendous history of rape, serious injury, and death, and the vast majority share common risk-management policies that are fundamentally flawed. Most of them are awash in alcohol. And most if not all of them are bereft of any meaningful adult supervision.”

the interests of the national organization and the individual members cleave sharply as this crisis-management plan is followed. Those questionnaires and honest accounts—submitted gratefully to the grown-ups who have arrived, the brothers believe, to help them—may return to haunt many of the brothers, providing possible cause for separating them from the fraternity, dropping them from the fraternity’s insurance, laying the blame on them as individuals and not on the fraternity as the sponsoring organization.

So here is the essential question: In the matter of these disasters, are fraternities acting in an ethical manner, requiring good behavior from their members and punishing them soundly for bad or even horrific decisions? Or are they keeping a cool distance from the mayhem, knowing full well that misbehavior occurs with regularity (“most events take place at night”) and doing nothing about it until the inevitable tragedy occurs, at which point they cajole members into incriminating themselves via a crisis-management plan presented as being in their favor?

I have had long and wide-ranging conversations with both men, in which each put forth his perspective on the situation.

the young men who typically rush so gratefully into the open arms of the representatives from their beloved national—an outfit to which they have pledged eternal allegiance—would be far better served by not talking to them at all, by walking away from the chapter house as quickly as possible and calling a lawyer.

The fraternity system, he argues, is “the largest industry in this country directly involved in the provision of alcohol to underage people.” The crisis-management plans reveal that in “the foreseeable future” there may be “the death or serious injury” of a healthy young person at a fraternity function.

His belief is that what’s tarnishing the reputation of the fraternities is the bad behavior of a very few members, who ignore all the risk-management training that is requisite for membership, who flout policies that could not be any more clear, and who are shocked when the response from the home office is not to help them cover their asses but to ensure that—perhaps for the first time in their lives—they are held 100 percent accountable for their actions.

The fraternity system, he argues, is “the largest industry in this country directly involved in the provision of alcohol to underage people.” The crisis-management plans reveal that in “the foreseeable future” there may be “the death or serious injury” of a healthy young person at a fraternity function.

His belief is that what’s tarnishing the reputation of the fraternities is the bad behavior of a very few members, who ignore all the risk-management training that is requisite for membership, who flout policies that could not be any more clear, and who are shocked when the response from the home office is not to help them cover their asses but to ensure that—perhaps for the first time in their lives—they are held 100 percent accountable for their actions.

Unspoken but inherent in this larger philosophy is the idea that it is in a young man’s nature to court danger and to behave in a foolhardy manner; the fraternity experience is intended to help tame the baser passions, to channel protean energies into productive endeavors such as service, sport, and career preparation.

In a sense, Fierberg, Smithhisler, and the powerful forces they each represent operate as a check and balance on the system. Personal-injury lawsuits bring the hated media attention and potential financial losses that motivate fraternities to improve. It would be a neat, almost a perfect, system, if the people wandering into it were not young, healthy college students with everything to lose.

In a sense, Fierberg, Smithhisler, and the powerful forces they each represent operate as a check and balance on the system. Personal-injury lawsuits bring the hated media attention and potential financial losses that motivate fraternities to improve. It would be a neat, almost a perfect, system, if the people wandering into it were not young, healthy college students with everything to lose.

Wesleyan is one of those places that has by now become so hard to get into that the mere fact of attendance is testament, in most cases, to a level of high-school preparation—combined with sheer academic ability—that exists among students at only a handful of top colleges in this country and that is almost without historical precedent.

Wesleyan is one of those places that has by now become so hard to get into that the mere fact of attendance is testament, in most cases, to a level of high-school preparation—combined with sheer academic ability—that exists among students at only a handful of top colleges in this country and that is almost without historical precedent.

This January, after publishing a withering series of reports on fraternity malfeasance, the editors of Bloomberg.com published an editorial with a surprising headline: “Abolish Fraternities.” It compared colleges and universities to companies, and fraternities to units that “don’t fit into their business model, fail to yield an adequate return or cause reputational harm.”

A college or university can choose, as Wesleyan did, to end its formal relationship with a troublesome fraternity, but—if that fiasco proves anything—keeping a fraternity at arm’s length can be more devastating to a university and its students than keeping it in the fold.

A college or university can choose, as Wesleyan did, to end its formal relationship with a troublesome fraternity, but—if that fiasco proves anything—keeping a fraternity at arm’s length can be more devastating to a university and its students than keeping it in the fold.

there is a Grand Canyon–size chasm between the official risk-management policies of the fraternities and the way life is actually lived in countless dangerous chapters.

When there is a common denominator among hundreds of such injuries and deaths, one that exists across all kinds of campuses, from private to public, prestigious to obscure, then it is more than newsworthy: it begins to approach a national scandal.

When there is a common denominator among hundreds of such injuries and deaths, one that exists across all kinds of campuses, from private to public, prestigious to obscure, then it is more than newsworthy: it begins to approach a national scandal.

All of the examples chosen that represent racial slights or overt racism only raise the specter of how these frat members are raised, what they truly believe, and how organizations that permit such behavior and encourage the newbies to go along with it perpetuate racism in all its forms. As such, the question "what should we do about fraternities" isn't any different from the same question with the terms "KKK", "Neo-Nazis", or "anti semetics" substituted in for "fraternities".

The fraternities are a reflection of college life and life in America.There is more polarization on campuses, with students not mixing, exchanging ideas and engaging one another. Instead, they are congregating with other students just like them, and this is occurring across the race and color spectrum. Several college professors blame the Greek system for seeming to foster this division, but I believe it is more of a reflection of what is going on in America, as society is similarly divided and not engaging with anyone who is not alike.Is it risk aversion, need for affirmation, security? Unknown, but while I'm not a fan of the Greek system/life, I do not believe it is the crux of the problem.

I will take advantage of the vacuum to explain why my fraternity brought out the worst in its members. The fundamental problem is that most college-age men lack the judgment and life-experience to live together in a self-governing group. Inevitably, the most aggressive, extroverted risk takers will come to dominate the organization. Their best teenage thinking is what gives birth to the worst ideas and greatest excesses of the insular frat life. What else contributes to fraternities' bad reputations? The college administrations, which long ago renounced their in-loco-parentis responsibilities. There was a time when fraternities had seasoned adult house fathers who could keep the guys in line. No more.

"Powerful alumni." That's all that really needs to be said. As we've reduced public funding for higher education, universities are more and more dependent on the deep pockets of alumni who are going to place a phone call to any campus administrator who tries to seriously address all the "fun." Drinking, sexual assault, racism. Fraternities are good at breeding loyalty, loyalty to their chapters, loyalty to their campuses. Few universities can afford to toy with that. Note this Atlantic Monthly article, "The Dark Power of Fraternities." http://www.theatlantic.com/features/archive/2014/02/the-dark-power-of-fr...

As a student, it seemed to me that the purpose of fraternities was to reaffirm that education didn't really matter -- a big poke in the eye at anyone who believed that they could advance by excelling academically. What really mattered was how much you could drink and debase yourself in tribute to the bastions of current privilege and wealth

for the quality of life in the house, it certainly was not apparent to me. When I came to them with proof positive that a "brother" had stolen a check payable to me, forged my signature and cashed it, they did nothing to sanction him.The dominant group in my fraternity had no apparent thirst for knowledge, just an unquenchable thirst for daily alcohol-fueled parties that lasted into the wee hours with loud music and drugs. We outsiders subsidized their party life and all we got in return was the privilege of living in their zoo.

Why do some Greek-letter organizations seem to bring out the worst in people? Historically white fraternal groups can be key mechanisms in the intergenerational transmission of white wealth, power and status. The stakes for belonging are high, and the culture must legitimate its own existence, forcing out those who fail to conform.

We profess outrage about sexual assault and abuse, the dimensions of which have been rendered even clearer by the galling revelations of the last month and a half. Still we indulge fraternities, which abet that behavior. Persuasive research — along with common sense — tells us that members of all-male fraternities are more likely to have a warped view of permissible sexual contact and that women who frequent fraternity parties are more likely to be assaulted. Additionally, the binge drinking so prevalent at fraternities is the enemy of informed consent. Advertisement Continue reading the main story

, we resolve to assemble more heterogeneous campuses. But then we blithely watch and even celebrate the retreat of students into fraternities and sororities, which are in many cases largely homogeneous enclaves antithetical to the broadening of perspective and challenging of ingrained assumptions that higher education should be all about.

“These fraternities have drink, danger and debauchery in their blood — right alongside secrecy and self-protection,” Lisa Wade, an Occidental College sociology professor and the author of “American Hookup: The New Culture of Sex on Campus,” wrote in a Time magazine essay that called for an end to fraternities. “They cannot reform.”

colleges could at least stop promoting and even romanticizing them. Hechinger said that campus websites and tours have presented gauzy propaganda extolling Greek life. Why not provide detailed information about individual fraternities’ disciplinary records instead? And why not put more energy into nurturing other groups and living arrangements that might siphon students away from fraternities?

150 years ago, fraternities were regarded with enormous suspicion by many college presidents, who described them as “un-American,” a “plague” and a force for “greater unkindness and ill feeling than almost anything else in college.”

“Imagine a world,” she said, “in which everything was the same about higher education except there have never been Greek organizations. An 18-year-old waltzes into a dean’s office and says, ‘I want to start an exclusive club on campus that doesn’t allow women and serves mostly white and privileged students and we’re going to throw parties all the time that are illegal, and at these parties, all the bad stuff that happens on campus is going to happen disproportionately. What do you think?’ ”

This silence about the Nazi era has been typical of Austria for much of the 20th century, when the nation saw itself as the first victim of Hitler’s expansionist politics. In 1986, the Nazi past of former UN general secretary and presidential candidate Kurt Waldheim resulted in international pressure. Consequently, then-chancellor Franz Vranitzky acknowledged Austria’s complicity in the war and Nazi crimes in 1993.

Another far-right European party that has tried this strategy is France’s National Front. Founded in 1972 by Jean-Marie Le Pen, who made statements offensive to both Jews and Muslims, the party was taken over in 2011 by his daughter Marine Le Pen. She expelled her father from the party and gave it a facelift, publicly embracing Jews while continuing to speak negatively about Muslims. In 2014, she told French Jews, “Not only is the National Front not your enemy, but it is without a doubt the best shield to protect you. It stands at your side for the defense of our freedoms of thought and of religion against the only real enemy, Islamist fundamentalism.”

Still, the FPÖ keeps framing scandals such as the songbooks as isolated cases, in its attempt to convince people that Jews are no longer the enemy of the party. Fraternities are clearly enmeshed with the FPÖ, which means that—despite all public claims to the contrary—the party will likely keep its ties to anti-Semitism intact.

It’s hard to wrap your mind around men having fond memories of brutal treatment, but Marshall explained that it was not so simple as looking back on one event of hazing and condemning the entire system: “It’s almost a rational choice of thinking, ‘This was my entry into an oil and gas or real estate job. This is how I got into private equity or politics. And there’s always going to be a group of people who are always going to look out for me whenever I need a favor.’

And for those in the bubble, there’s an attitude that the more intense the hazing experience was, the better story you might have, the more other men will respect you.

Above all, Marshall’s book explores coming of age in a world that will not hold you accountable, even by law enforcement: “When you can get away with anything, it does lead to an arrested development. If you drive drunk and don’t go get a DUI, how do you learn not to drive drunk? If you commit a much worse crime and don’t get punished, how do you learn not to?”

All the men involved in Kappa Alpha’s drug ring were white – in fact, they were often described by their fellow students at the College of Charleston and law enforcement as looking like normal white boys. They were protected by wealthy parents, the best lawyers, and a “boys will be boys” culture. They were emboldened to test the boundaries of their privilege, and they came out with barely a scratch.

The fraternity — with its focus on membership and belonging — can change this mind-set. Many college guys I spoke to said they felt safe talking with brothers about doubts, sexual uncertainties and ideas about masculinity

what about the good actors? Few universities — or media accounts — distinguish between what academics refer to as high-risk and low-risk fraternities

Both exist.

Kaitlin Boyle, a professor at Virginia Tech, noted that on measures of sexual aggression, hostility toward women, and drinking frequency and intensity, members of low-risk fraternities did not differ significantly from non-Greek students. She concluded, “It is only the groups easily named as ‘high risk’ by students that contain the values, norms and practices that increase women’s risk of sexual victimization.”

Colleges’ push to eliminate all-male groups is indicative of higher education’s overall dismissal of the needs of boys and men. Universities glorify the masculinity embodied in men’s athletics, largely ignore the emotional needs of their male students and then denounce “toxic masculinity.” But most aren’t providing the spaces or resources to encourage boys to learn about healthy ways to be men.

Jason Laker, an education professor at San Jose State University, called “college masculinity” a “linchpin issue,” but said that student-affairs professionals are not “trained in this aspect of student psychological development, which is where the trouble is.”

the fundamental problem: “The real challenge of the profession is to fully accept vulnerable college men are a special group that need our help and support.”

To promote a healthier campus culture, colleges could stipulate that all-male groups make their membership more racially and socioeconomically diverse, perhaps by offering scholarships to cover dues, which can range from hundreds to thousands of dollars a year. Schools could require fraternity members to attend a several-week course about healthy masculinities led by an outside party and workshops on violence and sexual assault prevention, which studies have found are more effective in male-only groups.

The fraternity members did not call for an ambulance until 10:48 a.m. on Feb. 3, the documents said – nearly 12 hours after Mr. Piazza’s ordeal began.

The school temporarily suspended fraternities' and sororities' social activities while administrators vowed to take an extensive look at improving safety on campus.

Among them: Kegs of beer and pre-made mixes of liquor and punch will be banned; beer must be served in closed cans, and food and water must be made available.

It’s all wild hallucination, but he bellows nonetheless, because the television cameras eat it up

It’s not exclusive to Republicans. Howard Dean had a Giuliani moment all his own, suggesting that Trump, who doesn’t even drink alcohol, might have a nasty cocaine habit.

And it’s amazing how far they’ve fallen. For a significant stretch of the 2008 election cycle, Giuliani was the favorite for the G.O.P. presidential nomination, and not just any favorite.

If Trump fails, where does that leave Christie? He was once intent on proving the bipartisan breadth of his outlook and appeal, as his brief bromance with President Obama demonstrated.

more than 178,000 confirmed cases at colleges and universities since the pandemic began.

The “snitch form” yields a lot of power, and there’s potential for abuse, even false reports. But combined with the quarantine, there’s evidence it might be working.

“We need everyone to do their part,”

But we just call it the “snitch form.”You can report students for failing to wear a mask, failing to social distance, failing to wash their hands for at least 20 seconds, and failing to cough or sneeze into a tissue or elbow.

nearly 600 students tested positive the week of Sept. 6, Dr. Robbins announced a “last-ditch effort” to stem the outbreak: a two-week shelter-in-place recommendation.

At the University of Colorado, there’s sometimes an “us vs. them” mind-set pitting independent students against those in fraternities and sororities.

“I drove past the Hill last night,” Delaney Hartmann, a 19-year-old sophomore majoring in political science, told me recently, “and there were tons of people at restaurants, at the bars, not wearing masks.”

“I don’t want to blame every single individual who is living on the Hill who is in a sorority or fraternity,” she said. “But it is definitely a source of a lot of the outbreaks.”

Some fraternity and sorority members “have taken a while to truly understand” the seriousness of Covid-19

“The administration severely underestimated their ability to manage tens of thousands of college students going through the longest period of isolation and uncertainty in our lives.”

“I think if they’re already partying, they’re not really going to stop,”

“I was going into my very first college exam,” said Noah Cotton, 18, a freshman who lived in a dorm with a major outbreak. Instead of focusing on his answers, he wondered: “Do I have enough to eat? How am I going to be able to talk to people?”

“Most minority students don’t have the means to just leave the dorm, to travel, to get an apartment, to feel safe,” he said.

“Due to the actions the university took to contain a rise in cases early in the semester, including robust testing, isolation of positive students, and quarantines, Covid-19 cases have remained low on campus since the third week of September,”

At the Interior Ministry, where she works, anger has mounted at what is seen as Mr. Cadène’s “laïcité of appeasement,” one that is more concerned with the “struggle against stigmatization of Muslims” than with upholding the Republic against “militant Islamists,” the weekly magazine Le Point reported.

Among the disadvantaged “are a majority of French Muslims, even if the situation is evolving,” Mr. Cadène said. The result, as he sees it, is discrimination that is religious and social: the inferior schools in ghettoized neighborhoods on the outskirts of big cities mean Muslim children have fewer chances.

“As laïcité is a tool to allow us all to live together, whatever our condition, it’s also necessary that we be together,” he said. “That we live in the same places. That we interact. And this happens too rarely.” A lot of schools, neighborhoods and workplaces were very homogeneous, he noted. “This insufficient social mixing spurs fears because when you don’t know the other you are more afraid.”

“It would be very dangerous to turn laïcité into a political tool,” he said. “It is not an ideology. It is absolutely not anti-religious. It should be a means to bring people together.”

Hakim El Karoui, a Muslim business consultant and senior fellow at the Institut Montaigne, said the problem is that laïcité has many meanings. It can represent the law of 1905, freedom of conscience and the neutrality of the state.

Or it can be philosophical, a form of emancipation against religion, a battle for enlightenment against religious obscurantism, something close to atheism. Islam, with its vibrant appeal to young Muslims, then becomes the enemy

Mr. Cadène’s views seem broadly aligned with Mr. Macron’s. While condemning the extremist Islamism behind recent terrorist attacks, including the beheading of a schoolteacher, the president has acknowledged failings. In an October speech he said France suffered from “its own form of separatism” in neglecting the marginalization of some Muslims.

Draft legislation this month seeks to combat radical Islamism through measures to curb the funding and teachings of extremist groups. It was a necessary step, Mr. Cadène said, but not enough. “We also need a law of repair, to try to ensure everyone has an equal chance.”

A law, in other words, that would help forge a France of greater mingling through better distributed social housing, more socially mixed schools, a more variegated workplace. The government is preparing a “national consultation on discrimination” in January, evidence of the urgency Mr. Macron accords this question in the run-up to the 2022 presidential election.

In France, saying to someone, “Tell me your laïcité and I’ll tell you who you are,” is not a bad compass.

So, I asked Mr. Cadène about his. “It’s the equality before the state of everyone, whatever their conviction. It’s a public administration and public services that are impartial. And it’s fraternity because that is what allows us to work together in the respect of others’ convictions.”

He continued: “In theory it’s a wonderful model. But if the tool is not oiled it rusts and fails. And the problem today is that equality is not real, freedom is not real, and fraternity even less.”

or many decades the model made French citizens of millions of immigrants, and it remains for many French people of different backgrounds and beliefs and skin color, a noble idea, without which France would lose some essence of itself.

“I believe that our Republic is laïque’’ — secular — “and dedicated to social justice, and that laïcité can only survive on that basis.”

Much of this treatment is meted out through the power of the campus party scene, the boozy, hook-up-happy world of Greek life. This “party pathway,” the authors write, is “a main artery through the university,”

Such party-pathway students aren’t particularly motivated academically, but because they have well-off parents and clear-enough career goals they don’t necessarily need to be, and because they don’t require much financial aid they’re crucial to the university’s bottom line.

The party pathway’s influence, though, is potentially devastating for less well-heeled students.

The party pathway is designed for the daughters of both the 1 percent and of what Piketty calls the “petits rentiers” — families that are affluent but not exorbitantly rich.

“Paying for the Party” is also a story about the socioeconomic consequences of cultural permissiveness — about what happens, who wins and who loses, when a youth culture in which the only (official) moral rule is consent meets a corporate-academic university establishment that has deliberately retreated from any moralistic, disciplinary role.

The losers are students ill equipped for the experiments in youthful dissipation that are now accepted as every well-educated millennial’s natural birthright.

The winners, meanwhile, are living proof of how a certain kind of libertinism can be not only an expression of class privilege, but even a weapon of class warfare.

But with the web, “all of the sudden we began moving to a market where first mover advantage became enormous,” he said. Connection speeds were growing faster, Americans were starting to shop online, and multiplying e-commerce sites fought gladiatorial battles to control most every area of spending.

But there were still many hoops women had greater trouble jumping through — components that had to be custom-built, capital that needed to be secured from a small number of mostly male-run venture firms.

“The notion that diversity in an early team is important or good is completely wrong,” he added. “The more diverse the early group, the harder it is for people to find common ground.”

David Sacks, on the other hand, was unmarried and unencumbered, and in 1999 he left politics, his law degree and a job at the consulting firm McKinsey & Company to join his Stanford Review friends at a technology start-up, because of “the desire to live on the edge, to fight an epic battle, to experience in a very diluted way what previous generations must have felt as they prepared to go to war,” he wrote at the time. For his generation, he wrote, “instead of violence, unbridled capitalism has become the preferred vehicle for channeling their energy, intellect and aggression.”

his lack of social grace became an asset, according to Mr. Thiel and other former colleagues. He did not waste time on meetings that seemed pointless, and he bluntly insisted that the engineers whittle an eight-page PayPal registration process down to one.

he and Mr. Thiel now had a setting in which to try out their ideas about diversity and meritocracy. “In the start-up crucible, performing is all that matters,” Mr. Sacks wrote about that time. He wanted to give all job applicants tests of cognitive ability, according to his colleague Keith Rabois, and when the company searched for a new chief executive, one of the requirements was an I.Q. of 160 — genius level.

But those debates did a great deal for Mr. Sacks. After graduation, he and Mr. Thiel published “The Diversity Myth,” a book-length critique of Stanford’s efforts. Within a few more years, he, Mr. Thiel, Mr. Rabois and others had transformed themselves into a close-knit network of technology entrepreneurs — innovators who created billion-dollar business after billion-dollar business, using the ideas, ethos and group bonds they had honed at The Stanford Review.

intentionally or not, he stated something many people quietly believed: The same thing that made Silicon Valley phenomenally successful also kept it homogeneous, and start-ups had an almost inevitable like-with-like quality.

The kind of common ground shared by the early PayPal leaders “is always the critical ingredient on the founding teams,” Mr. Thiel said in an interview. “You have these great friendships that were built over some period of time. Silicon Valley flows out of deep relationships that people have built. That’s the structural reality.”

Less than 10 years after graduation, he and Mr. Thiel had been transformed from outcasts into favorites with a reputation for seeing the future. Far from the only libertarians in Silicon Valley, they had finally found an environment that meshed perfectly with their desire for unfettered competition and freedom from constraints. The money they made seemed like vindication of their ideas.

The success of the struggle to create PayPal, and its eventual sale price, gave the men a new power: the knowledge to create new companies and the ability to fund their own and one another’s. Billion-dollar start-ups had been rare. But in the next few years, the so-called PayPal Mafia went on to found seven companies that reached blockbuster scale, including YouTube, LinkedIn, Yelp and a business-messaging service called Yammer, founded by Mr. Sacks and sold a few years later to Microsoft for $1.2 billion.

Since 1999, the number of female partners in venture capital has declined by nearly half, from 10 percent to 6 percent, according to a recent Babson College study.

in early 2014, Ms. Vassallo was quietly let go. The firm was downsizing over all, especially in green technology, one of Ms. Vassallo’s specialties, and men were shown the exit as well. But in interviews, several former colleagues said it was far from an easy environment for women, with all-male outings and fierce internal competition for who got which board seat — meaning internal credit — for each company, not to mention a sexual discrimination lawsuit filed by a female junior partner, scheduled for trial in early 2015.

They also said that Ms. Vassallo, earnest and so technical that she started a robotics program at a local girls’ school, had not been as forceful, or as adept a politician, as some of her male peers.

Another woman from the class of 1994 was quoted in the Fortune article: Trae Vassallo, who was Traci Neist when she built the taco-eating machine all those years ago, attended Stanford Business School with Ms. Herrin and Ms. Bianchini, co-founded a mobile device company, and then joined Kleiner Perkins, a premier venture capital firm.

As classmates started conversations with greetings like “How’s your fund?” some of those who did not work in technology joked that they felt like chumps. The Stanford campus had gone computer science crazy, with the majority of students taking programming courses. A career in technology didn’t feel like a risk anymore — it felt like a wise bet, said Jennifer Widom, a programming professor turned engineering dean. Computer science “is a degree that guarantees you a future, regardless of what form you decide to take it in,” she said.

The nature of start-ups was shifting again, too, this time largely in women’s favor. From servers onward, many components could be inexpensively licensed instead of custom-built. Founders could turn to a multiplying array of investment sources, meaning they no longer had to be supplicants at a handful of male-run venture firms. The promise that the Internet would be a leveler was finally becoming a bit more fulfilled.

The frenzy had an unlikely effect on the some members of the Stanford Review group: They were becoming cheerleaders for women in technology, not for ideological reasons, but for market-based ones.

Like many others, he was finding that the biggest obstacle to starting new companies was a dearth of technical talent so severe they worried it would hinder innovation.

The real surprise of the reunion weekend, however, was that more of the women in the class of ’94 were finally becoming entrepreneurs, later and on a smaller scale than many of the men, but founders nonetheless.

The rhythms of their lives and the technology industry were finally clicking: Companies were becoming easier to start just as their children were becoming more self-sufficient, and they did not want to miss another chance.

The crisis and its aftermath presented a major challenge to President François Hollande and his government, which are facing deep religious and cultural rifts in a nation with a rapidly growing Muslim population while simultaneously coping with the security threats stemming from Islamic extremists. Large numbers of French citizens have been traveling to Syria and Iraq to fight with the Islamic State, also known as ISIS.

Mr. Hollande, appealing for unity, has warned against seeing Muslims as the enemy, and Mr. Valls called again on Saturday for citizens to join the rally planned for Sunday.

: “If the United States doesn’t stand for freedom, then who does? What were all those lives lost for?”

“Obama hasn’t talked about stopping the repression,” he said. “Not only that, but the prisoner swap tells any terrorist group around the world that they can capture an American and that he can be exchanged for any terrorist they want.” Next in U.S.