Harvard was founded in 1636 by vote of the Great and General Court of the Massachusetts Bay Colony, making it the oldest institution of higher learning in the United States. Initially called "New College" or "the college at New Towne", the institution was renamed Harvard College on March 13, 1639. It was named after John Harvard, a young English clergyman from Southwark, London, an alumnus of the University of Cambridge (after which Cambridge, Massachusetts is named), who bequeathed the College his library of four hundred books and £779 pounds sterling, which was half of his estate. The charter creating the corporation of Harvard College came in 1650. In the early years, the College trained many Puritan ministers.The college offered a classic academic course based on the English university model—many leaders in the colony had attended Cambridge University—but one consistent with the prevailing Puritan philosophy. The College was never affiliated with any particular denomination, but many of its earliest graduates went on to become clergymen in Congregational and Unitarian churches throughout New England.[18] An early brochure, published in 1643, justified the College's existence: "To advance Learning and perpetuate it to Posterity; dreading to leave an illiterate Ministery to the Churche".

Religion and philosophy

The takeover of Harvard by the Unitarians in 1805 resulted in the secularization of the American college. By 1850 Harvard was the "Unitarian Vatican." The "liberals" (Unitarians) allied themselves with high Federalists and began to create a set of private societies and institutions meant to shore up their cultural and political authority, a movement that prefigured the emergence of the Boston Brahmin class. On the other hand, the theological conservatives used print media to argue for the maintenance of open debate and democratic governance through a diverse public sphere, seeing the liberals' movement as an attempt to create a cultural oligarchy in opposition to Congregationalist tradition and republican political principles.

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 one 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 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.

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