Category Archives: Random Blogging

Defining Merit

I read David Brooks’ columns in the New York Times pretty regularly. As I have noted previously, sometimes I agree with him and sometimes I don’t.

By far my most typical response to Brooks, however, is “yes, but…” That was my reaction to observations he shared a couple of weeks ago, at the height of the college graduation season. Here’s how he began:

Once upon a time, white male Protestants ruled the roost. You got into a fancy school if your father had gone to the fancy school. You got a job at a white-shoe law firm or climbed the corporate ladder if you golfed at the right club.

Then we smashed all that. We replaced a system based on birth with a fairer system based on talent. We opened up the universities and the workplace to Jews, women and minorities. University attendance surged, creating the most educated generation in history. We created a new boomer ethos, which was egalitarian (bluejeans everywhere!), socially conscious (recycling!) and deeply committed to ending bigotry.

You’d think all this would have made the U.S. the best governed nation in history. Instead, inequality rose. Faith in institutions plummeted. Social trust declined. The federal government became dysfunctional and society bitterly divided.

No argument with the first paragraph. It describes the world I grew up in.  (I attended a women’s college where the “joke” was that the school had accidentally admitted an extra Jew over its “quota” of 50, and three trustees had committed suicide as a result.)

The second paragraph, however, describes an aspiration rather than a reality. Yes, many of the barriers were removed; elite schools no longer imposed quotas for Jews, Asians and others, and more people went to college. But bluejeans do not an “egalitarian ethic” make–and among graduates of less-elite institutions, both recycling and a “deep commitment to ending bigotry” can still be pretty hard to find.

The third paragraph displays an inverted version of one the oldest logical fallacies: after this, therefore because of this. Here, Brooks says we had an unfair system, we made it (somewhat) fairer, and the measures we employed didn’t solve our social ills. Ergo, meritocracy doesn’t work.

Brooks says that the problem is with the “ideology” of meritocracy, which he believes encourages “ruinous beliefs,” including an exaggerated regard for intelligence (“Many of the great failures of the last 50 years, from Vietnam to Watergate to the financial crisis, were caused by extremely intelligent people who didn’t care about the civic consequences of their actions”); a misplaced faith in autonomy (leading to a society “high in narcissism and low in social connection”); a misplaced notion of the self (“a conception of self that is about achievement, not character”); and a misplaced “idolization” of diversity (“Diversity for its own sake, without a common telos, is infinitely centrifugal, and leads to social fragmentation”).

The essential point is this: Those dimwitted, stuck up blue bloods in the old establishment had something we meritocrats lack — a civic consciousness, a sense that we live life embedded in community and nation, that we owe a debt to community and nation and that the essence of the admirable life is community before self.

Actually, I don’t remember those “stuck up blue bloods” having much civic consciousness, but perhaps I encountered the wrong ones…

Brooks’ “essential point,” like Aristotle’s golden mean, locates virtue in the midpoint between  extremes. To the extent that “midpoint” is another word for reasoned moderation, that insight has proved valid through most of human history.

But our problem isn’t meritocracy; it is how we define our terms.

Merit is not defined by intellect alone, although I would argue that a respect for intellectual achievement is meritorious. Diligence, honor, compassion and other markers of character are  essential to any definition of merit. Nor is intellect merely a matter of IQ–genuine intellectual achievement requires an open mind and intellectual curiosity, not just capacity.

Autonomy does not require disconnection from community or preoccupation with self. Properly understood, it simply requires each of us to engage in self-government, to create and be true to our own telos. The most autonomous people I know are deeply involved with their communities.

Similar critiques can be made of the other terminology Brooks employs.

The problem isn’t that we reward people on the basis of merit; the problem is we don’t agree on what constitutes either merit or an appropriate reward.

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Conservative Values?

Mitch McConnell spoke last Friday to an annual evangelical-based conference for “voters of faith,” at which he was quoted as saying the following:

 In my view, the last 16 months have been the single best period for conservative values since I came to Washington.

Really?

Let’s leave aside the dubious “conservative values” of a thrice-married President who boasts of grabbing women’s genitals and who lies whenever his lips move. Instead, let’s look at the policies that have been put in place, either legislatively or through executive branch action, during the past sixteen months.

(I would have begun with McConnell’s own successful effort to trash the Constitution’s requirement that the Senate “advise and consent” to Presidential Supreme Court appointments, but that occurred outside the sixteen-month window.)

Back when I was a Republican, “conservative values” began with fiscal prudence and a discomfort with debt. Passage of a tax bill that adds trillions of dollars to the national debt in order to reward the wealthy doesn’t fall within the definition of fiscal prudence.

While the Grand Old Party has always included an undercurrent of bigotry (an undercurrent from which Democrats weren’t exempt), after William F. Buckley and other intellectuals made the case that the Birchers and anti-Semites and their ilk should be banished from influence, candidates who still wanted to appeal to that constituency did so through “dog whistles.” This Administration and a growing number of Republican candidates have abandoned that presumed “subtlety” for full-throated racism and misogyny. (Is David Duke’s support of Trump and Trumpism evidence of “conservative values”?)

I also remember respect for law and order being central to conservatism. Is Trump’s wholly unjustified attack on the FBI–not to mention the rule of law– part of that triumph of conservative values?

And how about family values? Granted, the phrase was usually a cover for some pretty discriminatory attitudes, but to the extent that the GOP and conservatives truly believe in the sanctity of marriage and the value of motherhood, how do those beliefs square with the practice of ripping children out of their mothers’ arms at the border? (As several people have pointed out, these families are making perfectly legal applications for refugee status; they aren’t sneaking across the border.)

Evangelical conservatives have always been leery of science, but secular conservatives and those who worship at less fundamentalist churches have valued education and scientific knowledge. The current Administration and GOP legislators reject evolution, dismiss climate science and refuse to take scientific advice on other topics.

Conservatives have previously been steadfast in their support of free markets. Trump has consistently attacked free trade, and has now imposed economically-damaging tariffs (on our friends!) that are likely to start a trade war. McConnell’s “conservatives” have remained mute.

And what about the time-honored conservative value of a strong national defense? Republican legislators have been complicit as Trump has damaged relations with our allies, trashed NATO,  cozied up to some of the world’s worst dictators, ignored warnings from America’s Intelligence agencies and appeared to be Vladimir Putin’s lap-dog.

Genuine conservatives value traditional standards of behavior and order. They believe in conserving the rules that have served us in the past. Liberals may disagree with conservatives about the proper role of government or the choice of rules to conserve, but those are principled differences of opinion between principled individuals whose values differ.

I don’t know what to call the “values” of the people running this country right now, assuming they have any, but whatever they are, they are neither conservative nor liberal. To coin a phrase, they’re deplorable.

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What Can Be Done?

Regular readers of this blog will confirm that the most consistent thread running through my posts since the 2016 election is frustration. That’s not because I’m a voice in the wilderness–there are literally millions of Americans who share my revulsion at the appalling, destructive behaviors of Trump and his administration, and who worry with me about the future of the country. But they’re frustrated too.

The frustration is because we feel powerless–we don’t know what we, as individuals, can do that will really make a difference.

Yes, I can vote in November. I can encourage others to vote, and I can register people to vote (although virtually everyone I know already is registered). I can blog. But I am only one person and, unlike our delusional President, I don’t have an exaggerated belief in my ability to change reality.

What else can I –or anyone else–do? We are surrounded by people telling us to “take action”–without, however, specifying any concrete action we might take.

A recent New Yorker article quoted Dahlia Lithwick raising a related question that two of my former students raised with me, via email, following the election. Both are federal employees, and both were wondering whether they should stay or leave.

How is one to maintain sanity, decency, and a measure of moral courage? In a pair of thoughtful essays in Slate, Dahlia Lithwick tackles the problems of dealing with the everyday nature of our current political disaster and of deciding on the best way to try to save the country from Donald Trump: by staying close to him, or by walking away. The latter is a question for members of the Administration and for congressional Republicans. “This is the time,” Lithwick writes, to “think about what combination of exit and voice can make a meaningful difference if a real crisis were to happen. Or rather, when the real crisis happens—if we are not there already.”…

Is the possibility of moderating the damage done by this Administration worth sacrificing one’s moral principles? Should one protect one’s individual integrity by sacrificing the chance to moderate damage done by this Administration? We can’t possibly know.

For most of us, “stay or go” has a different meaning– and most of us aren’t going to leave the country, no matter how often we google “immigrating to Canada.”

The author of the article, Masha Gessen, concludes that each of us must at the very least protect facts from this “reality-destroying” regime.

The great French thinker and activist Simone Weil had a prescription that she wrote down in her journal in 1933: “Never react to an evil in such a way as to augment it.” A few days later, she added, “Refuse to be an accomplice. Don’t lie—don’t keep your eyes shut.”…

In our case, stepping outside the lie means refusing—stubbornly, consistently, incrementally—to lend credence to the opposite of politics, the opposite of diplomacy, and the opposite of sanity. That would require thinking, reading, and speaking critically: not treating an outburst as though it were politics, a tantrum as though it were diplomacy, and a delusion as though it were aspiration. The good news is that this is not an entirely impossible task.

I agree that standing up for sanity and empirical reality is extremely important, but it seems woefully inadequate to the task before us, which is nothing less than the restoration of a constitutional, democratic and ethical government that citizens can trust.

The loss of democratic governance has been a gradual, decades-long process which most Americans have ignored until Trump made it glaringly obvious. His wholesale assault on decency and sanity actually impedes collective action; there are so many issues, so many different egregious offenses, so many distractions,  it fragments the expression of collective anger.

That said, a comment made to this blog a couple of days ago struck me. Gerald proposed a general strike.

Such a strike would be a massive undertaking, and not risk-free. It would need to be organized by a consortium of national organizations, and devoting time and person-power to such an effort before November would bleed resources from the critical work of getting out the vote. But after that– assuming Muller’s investigation is still ongoing, the Congressional GOP is still spineless and Trump still occupies the Oval Office– bringing the nation’s business to a halt for a day would send a message of resistance that even Trump might understand.

I”m probably just smoking whatever it is that Gerald has been inhaling–but anyone have influence with a national organization?

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Religion And Moral Authority

Americans face daily reports of truly outrageous (and often previously unimaginable) things this administration is doing. In our name. To our shame.

Nothing we have seen thus far, however–not the disregard for poor Americans, the efforts to ensure that healthcare will continue to be a privilege rather than a right, the dismantling of environmental protections, the attacks on public education and the rule of law– not even the greed and stupidity of the looters who currently rule us–has been as morally repugnant as the Trump Administration’s practice of separating children from their parents at the border.

The pictures of screaming children being torn from the arms of their parents are enough to rip your heart out.

In a column for the Guardian, Marilynne Robinson asks a reasonable question: in the face of this assault on decency and humanity, where the hell are all those “family values” Christians?

She begins by explaining what is happening

As a matter of recent policy, agents of the American government take children from their parents’ arms at our southern border. They are kept at separate facilities for indeterminate periods of time. The parents are jailed and the children are put in the care of non-governmental agencies, sometimes in other states. It is hard to imagine that the higher rate of incarceration and the new system of calculated injury to children would not soon overwhelm existing arrangements no matter how many shelters and beds are provided for a frightened, heartbroken population of the very young, whose miseries are intended as a disincentive to future potential border-crossers.

The only nod to shared humanity in this policy is an obvious understanding that a child’s grief is a particularly wrenching experience for a parent, powerful enough – so the designers of the policy clearly believe – to weigh against the threats to that same child’s safety and health and prospects for a better life that bring parents and children to the American border. This effect would be much heightened by any parent’s knowing that the one sufficient comfort for any child in almost all circumstances, and especially one like this, is to be taken into his mother’s or his father’s arms.

Robinson notes the hardening of American partisanship and the not irrelevant fact that what is left of the GOP is mostly an amalgam of gun owners, people “who claim to be religious,” and people who resent immigration. (What she doesn’t say, but should have acknowledged, is that “resentment of immigration” is more often than not a euphemism for deep-seated and virulent racism.) As she does acknowledge, there are profound differences of worldview between those who fall into those categories and the rest of America–these are fearful people, and Trump has continually stoked their fears of the “other” with his anti-immigrant and racist rhetoric.

Behind much of this is a spurious Christianity that has spread through the culture on the strength of the old American habit of church-going, and which propounds a stark vision, the embattled faction of “the saved” surrounded by continuous threats to their souls – otherwise known as the American population at large.

Obama was impolitic, but not wrong, when he suggested that frightened people cling to their guns and their bibles. Robinson points to the irony of self-described “patriots” who hate the country, and self-identified “Christians” who insult and deprive the poor and the stranger.

Those “Christians” (note quotes) are Trump’s base and enablers. Their overwhelming hypocrisy is the reason  so many Americans, especially young Americans, are rejecting religion. After all, the only justification for organized religion–at least, the only justification that makes sense to reasonable people–is that it is capable of prompting moral behavior.

Of course, history teaches us that religion is also quite capable of excusing atrocities.

When clear-eyed people see religious dogma being used to support adherents’ delusions of superiority, when they see it used to justify and excuse behaviors that all good people condemn as immoral, is it any wonder they see it as a cynical prop to tribalism rather than an appeal to the “better angels” of our humanity?

“Religious” folks who are conspicuously silent when children are ripped from the arms of parents who are seeking sanctuary–who show no compassion for people fleeing intolerable situations in an effort to give those children a better life–aren’t worshipping any God worthy of the name.

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Alice–Updated, Slipping Further Behind

Regular readers of this blog have met ALICE before. ALICE is an acronym standing for “Asset limited, income constrained, employed.” That last word–employed–is important; it puts the lie to the widespread fiction that struggling Americans just need to work, or work harder.

The Association of United Ways issued the original ALICE report in 2014, updated it in 2016, and have now produced data for 2018. It isn’t pretty.

For those who haven’t met ALICE, the report describes her:

ALICE is your child care worker, your parent on Social Security, the cashier at your supermarket, the gas attendant, the salesperson at your big box store, your waitress, a home health aide, an office clerk. ALICE cannot always pay the bills, has little or nothing in savings, and is forced to make tough choices such as deciding between quality child care or paying the rent. One unexpected car repair or medical bill can push these financially strapped families over the edge.

As the researchers point out, traditional measures of poverty don’t capture the real picture–the number of people who are struggling financially because the actual cost of life’s necessities where they live is more than they earn.

Indiana, for example, has 2,530,581 households. Thirteen and a half percent of those households fall below the official poverty line–but another 25.2% fall between the poverty line and the ALICE threshold. That’s 38.7% of Hoosiers who face a constant, debilitating struggle for economic survival.

The Indianapolis Business Journal (subscription required) recently began a series it is calling “One City, Worlds Apart” focusing on the dimensions of that struggle and the consequences for the city as a whole.

The number of Indianapolis residents living in poverty rose from 11.8 percent in 2000 to 21.3 percent in 2015 — an increase of more than 85,000 people. During that same period, the city’s population only grew 90,000.

About 30 percent of Indianapolis children lived in poverty in 2015, a particularly worrisome finding, because recent research has found that growing up in impoverished homes has a quantifiably negative effect on children’s cognitive ability.

The stress experienced by impoverished and ALICE families isn’t just financial: struggling people live in poorer neighborhoods that are less safe and less healthy. They lack the time and resources that permit other citizens to participate in civic and political life–and as a result, their voices aren’t heard–or their needs considered– in most public policy debates.

As the ALICE reports have emphasized, ALICE folks are in large part the workers that we more privileged folks rely upon for a multitude of essential services. Evidently, we aren’t willing to pay a living wage to the people who provide those services. (There’s a parallel here with our unwillingness to pay taxes adequate to support the public services we demand.)

The irony is, we pay in other ways. As the ALICE reports and the  Business Journal series document, there are significant social costs to a system that leaves so many hard-working people behind.

Dismissing the struggle of ALICE families as a consequence of laziness or lack of ambition is a sign of moral obtuseness–when it isn’t intentionally self-serving. When you tell people to pull themselves up by their bootstraps, you should probably check to see if they have any boots.

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