Posts Tagged education
I recently wrote about Bono’s recent comments on capitalism, arguing that although I’m not overly optimistic about the trajectory of his interventionist efforts, it marks a healthy development in any do-gooder’s evolution from hasty top-down planner to careful ground-up cultivator.
Over at the Hang Together blog, Greg Forster urges us to have more optimism about the Goggled One, arguing that even rhetorical developments are cause for encouragement:
Here’s my thinking. A big change has been slowly percolating for a while in the Christian international aid space. On-the-ground practice has not changed yet. But their social system of legitimization – the network of gatekeepers who anoint what’s good and what’s bad – are increasingly embracing the need for the kinds of changes we want. Bono is only the most recent example.
And it’s getting harder and harder to dismiss this as partisan rhetoric or libertarian ideology as more and more people who self-identify as progressives are getting on the bandwagon. Again, Bono is only the most recent example.
The big aid organizations have responded by adopting the rhetoric of change. I recall seeing promotional materials from World Vision that talked about helping people develop economic independence. Of course they’re not actually doing that, but the fact that they have to say they are is a canary in the coal mine for them.
It’s a little like how Democratic judicial nominees now have to clothe themselves in the rhetoric of judicial restraint in a way they never had to fifteen years ago. Or how the teachers’ unions have had to adopt the rhetoric of teacher performance and even choice. Or how President Obama has had to adopt the rhetoric of free enterprise and even pick up Arthur Brooks’ “earned success” language. As in those fields, so in this one: it’s an early sign that we’re winning. The gap between their words and their deeds will grow, and the pressure for real change is only going to get bigger.
They key for us now, as I see it, is to capitalize on this change without falling into either of two pitfalls. On the one hand, we don’t want to drive away our new friends. Joe Sunde’s skepticism in the post I linked above, while reasonable, needs to be tempered somewhat. We don’t want to punish people for moving in our direction, we want to reward them! (We believe that incentives affect behavior, right?)
Forster makes a good point about celebrating when there’s cause for celebration. I have no desire to punish folks like Bono for any movement they make in the direction of markets. My intent was merely to offer a cautionary qualification amidst the balloons and streamers. But perhaps I could’ve tooted my kazoo a bit louder up front.
I also think Forster’s point on rhetoric is a good one: “the gap between their words and their deeds will grow, and the pressure for real change is only going to get bigger.” School choice and judicial restraint are good examples of this, but I still think we need to call out mere rhetoric as mere rhetoric and guide people to an understanding of what real solutions look like beyond and before the rhetoric.
“Before the rhetoric?” you ask? Indeed, in my own thoughts on the matter, I was actually aiming to celebrate something preceding Bono’s words, particularly his new humbled attitude about the limitations of his own human hands, quite apart from any specific endorsement of this or that political or economic solution.
It’s no coincidence, of course, that this humbled approach to development and poverty alleviation has led him where it’s led him: to capitalism.
Read Forster’s full post here.
Also, read Ryan Anderson’s comments here.
I recently finished up James Davison Hunter’s book, The Death of Character: Moral Education in an Age of Good and Evil, which provides a marvelous critique of American moral education, chronicling our gradual descent from a focus on virtues and eternal truths into a modernistic abyss of slippery and subjective “values clarification.”
Hunter’s diagnosis, from the prologue:
A restoration of character as a common feature within American society and a common trait of its people will not likely occur any time soon. The social and cultural conditions that make character possible are no longer present and no amount of political rhetoric, legal maneuvering, educational policy-making, or money can change that reality. Its time has passed.
These “social and cultural conditions,” Hunter believes, have been replaced with Enlightenment-heavy, inclusivist fantasies, believing that morality is “self-evident” in and of itself and all we must do is help individuals “clarify” what is right and wrong for themselves. Anything else is too dogmatic, too sectarian, too potentially offensive.
Particularity is inherently exclusive. It is socially awkward, potentially volatile, offensive to our cosmopolitan sensibilities. By its very nature it cuts against the grain of our dominant code of inclusivity and civility. In our quest to be inclusive and tolerant of particularity, we naturally undermine it. When the particular cultures of conviction are undermined and the structures they inhabit are weakened, the possibility of character itself becomes dubious.
Indeed, there’s something about particularity that scares us, regardless of our own particular beliefs in our own particular moral philosophies. The secular progressive is afraid of the conservative Christian. The conservative Christian is afraid of the Muslim. The Muslim is afraid of the secular progressive. And so we fight for control over the monopoly on the narrative.
So if this inclusivist approach is ineffective and actually undermines the ways in which morality is formed, how is morality actually formed?
Morality is always situated—historically situated in the narrative flow of collective memory and aspiration, socially situated within distinct communities, and culturally situated within particular structures of moral reasoning and practice. Character is similarly situated. It develops in relation to moral convictions defined by specific moral, philosophical, or religious truths. Far from being free-floating abstractions, these traditions of moral reasoning are fixed in social habit and routine within social groups and communities. Grounded in this way, ethical ideals carry moral authority. Thus, it is the concrete circumstances situating moral understanding that finally animate character and make it resilient…
A morality conceptualized without basic links to a living creed and a lived community means that the morality they espouse entails few if any psychic costs; it lacks, in any case, the social and spiritual sanctions that can make morality “binding on our conscience and behavior.” What is more, without the grounding of particular creeds and communities, morality in public life can be advocated only as yawning platitudes—variations of the emotivism that now prevails everywhere. Critics who point to the absolutist quality of this moral pedagogy are not far from the point. Outside the bounds of moral community, morality cannot be authoritative, only authoritarian. In the end, these alternatives [i.e. any modernistic attempts to instill virtue] do not advocate virtue, but at the their best, it is virtue on the cheap.
I have been enjoying Booker T. Washington’s biography, Up from Slavery, and this week at Values & Capitalism, I unpack some of his ideas about the dignity of work, contemplating their application among today’s youth.
I start off by pointing to a moment that Washington viewed as crucial in his mobility from former slave to college president. After finally saving up enough money to travel to the Hampton Institute, Washington was given an unusual entry exam.
As Washington himself explained it:
After some hours had passed, the head teacher said to me: “The adjoining recitation-room needs sweeping. Take the broom and sweep it.”
It occurred to me at once that here was my chance. Never did I receive an order with more delight. I knew that I could sweep, for Mrs. Ruffner had thoroughly taught me how to do that when I lived with her.
I swept the recitation-room three times. Then I got a dusting-cloth and I dusted it four times…When I was through, I reported to the head teacher. She was a “Yankee” woman who knew just where to look for dirt. She went into the room and inspected the floor and closets; then she took her handkerchief and rubbed it on the woodwork about the walls, and over the table and benches. When she was unable to find one bit of dirt on the floor, or a particle of dust on any of the furniture, she quietly remarked, “I guess you will do to enter this institution.”
I was one of the happiest souls on earth. The sweeping of that room was my college examination, and never did any youth pass an examination for entrance into Harvard or Yale that gave him more genuine satisfaction. I have passed several examinations since then, but I have always felt that this was the best one I ever passed.
From there, I move to discuss Washington’s later experience in founding his own school, during which he required his students to build their campus with their own hands. His intent: “the students themselves would be taught to see not only utility in labour, but beauty and dignity; would be taught, in fact, how to lift labour up from mere drudgery and toil, and would learn to love work for its own sake.”
Here’s the modern-day takeaway, from my piece:
There is some kind of lesson here, some valuable takeaway for an entitled, lackadaisical society that has grown obsessed with a quick and artificial process of growth, one which is completely unsustainable, not to mention wholly debilitating at a deeper spiritual and cultural level.
There is also a lesson here for our leaders, one of whom recently promised to spur such artificiality faster and further, promoting things like “free” education while ignoring the “drudgery” and “toil” that Washington recognized as necessary for any kind of authentic success and genuine Read the rest of this entry »
Given that I recently reviewed Anthony Bradley’s Liberating Black Theology, I thought this video would be a valuable follow-up to the discussion. Although Bradley’s book focuses specifically on black liberation theology, this is only one manifestation of a larger theological trend among oppressed minorities.
In the video, Acton Institute’s Michael Miller interviews other Acton thinkers (Samuel Gregg, Anielka Munkel, and Jordan Ballor) on the history of liberation theology, as well as its recent resurgence among evangelicals.
You can watch the video here:
What I find most noteworthy is the overarching discussion about liberation theology’s emphasis on doing vs. learning.
As Gregg puts it:
One of the things that liberation theologians talked about was this idea of praxis — you have to act, you have to do things — to which the response of people like John Paul II or then Cardinal Joseph Ratzinger was, “Yes, action is important, but it has to be informed by correct thought.” In other words, orthodoxy, which means right thought, has to inform orthopraxy. Orthopraxis in itself would not give you a coherent reason for doing what it is you’re doing. So theologically, and even just in terms of its own logic, I think liberation theology was always destined to fall apart.
As far as where exactly liberation theology is resurfacing, Ballor provides some Read the rest of this entry »
Here’s an excerpt:
We take seven years to complete our bachelor’s degrees, and when we’re finally finished, we complain about our debt. We specialize in fields like literature and “diversity studies” and then complain about the lack of high-paying jobs. We live with Mom and Dad till we’re 30, only so we can have enough cash to buy the newest gadgets and clothes. All of this delayed development – all of this self-absorbed, childish dilly-dallying – has led to an unproductive and entitled generation.
My proposal? A good old-fashioned “thump in the rump” from the invisible hand:
In our current economy, we still have plenty of time to choose lesser punishments – to get serious about our goals, to reexamine our futures, to readjust our attitudes, to pursue new careers. But at some point, drastic misbehavior will require drastic measures. And when it comes to my generation’s defiant, entitled, know-it-all mentality, I fear that we will reject the milder forms of discipline in hopes that we can escape any discomfort altogether.
To read the full article, click here.