I’m always intrigued when I find this sort of nonsense about “equality” being trotted out as anything but stupidity on a stick. But here we go:
‘I got interested in this question because I was interested in equality of opportunity,’ he says.
‘I had done some work on social mobility and the evidence is overwhelmingly that the reason why children born to different families have very different chances in life is because of what happens in those families.’
Once he got thinking, Swift could see that the issue stretches well beyond the fact that some families can afford private schooling, nannies, tutors, and houses in good suburbs. Functional family interactions—from going to the cricket to reading bedtime stories—form a largely unseen but palpable fault line between families. The consequence is a gap in social mobility and equality that can last for generations.
So, what to do?
According to Swift, from a purely instrumental position the answer is straightforward.
‘One way philosophers might think about solving the social justice problem would be by simply abolishing the family. If the family is this source of unfairness in society then it looks plausible to think that if we abolished the family there would be a more level playing field.’
Instrumental position? I’m not sure what that means, but in the larger sense, it certainly wouldn’t be the first time a philosopher got it wrong because everything was based on a false premise. That somehow the “family” is at the root of inequality of opportunity. In reality, as you’ll see, he’s not at all interested in equality of opportunity. He’s more interested in equality of outcome. To make that happen, you have to control the variables.
But there’s more to this examination by philosophers Adam Swift and Harry Brighouse. The premise is nonsense as history has proven. To their credit, Swift and Brighouse sort of get it, but they have a goal in mind, so they really don’t. They just hide the goal in a bunch of blathering about families and “equality” and attempt to convince you they’re pushing “equality of opportunity”.
‘Nearly everyone who has thought about this would conclude that it is a really bad idea to be raised by state institutions, unless something has gone wrong,’ he says.
Intuitively it doesn’t feel right, but for a philosopher, solutions require more than an initial reaction. So Swift and his college Brighouse set to work on a respectable analytical defence of the family, asking themselves the deceptively simple question: ‘Why are families a good thing exactly?’
Not surprisingly, it begins with kids and ends with parents.
‘It’s the children’s interest in family life that is the most important,’ says Swift. ‘From all we now know, it is in the child’s interest to be parented, and to be parented well. Meanwhile, from the adult point of view it looks as if there is something very valuable in being a parent.’
He concedes parenting might not be for everyone and for some it can go badly wrong, but in general it is an irreplaceable relationship.
‘Parenting a child makes for what we call a distinctive and special contribution to the flourishing and wellbeing of adults.’
It seems that from both the child’s and adult’s point of view there is something to be said about living in a family way. This doesn’t exactly parry the criticism that families exacerbate social inequality.
Here comes the “but” however. And it leads to the very same place it always does:
Swift and Brighouse needed to sort out those activities that contribute to unnecessary inequality from those that don’t.
‘What we realised we needed was a way of thinking about what it was we wanted to allow parents to do for their children, and what it was that we didn’t need to allow parents to do for their children, if allowing those activities would create unfairnesses for other people’s children’.
The test they devised was based on what they term ‘familial relationship goods’; those unique and identifiable things that arise within the family unit and contribute to the flourishing of family members.
Got that? In case you missed it they said “what it was we wanted to allow parents to do for their children, and what it was that we didn’t need to allow parents to do for their children.” Control in the name of “equality” as defined by … who?
My next question was “who is ‘we'” and by what right do ‘we’ pretend to have the power to allow or disallow activities that parents determine might help their children and are within their power to give them? Certainly not me? You? Who?
I think we all know.
Now we arrive at “equality” crap. Equality has somehow become the standard by which you must live your life. In the US, equality has always meant equality of opportunity, equality before the law, etc. The leftist view has always been “equality of outcome” and has spawned such monstrosities as socialism and communism in its name. Where these two are headed is toward the latter. And how do that do that? By the fact that they’re interested in restricting parents in what they can do for their children so the outcome is more likely to be “equal”.
For Swift, there’s one particular choice that fails the test.
‘Private schooling cannot be justified by appeal to these familial relationship goods,’ he says. ‘It’s just not the case that in order for a family to realise these intimate, loving, authoritative, affectionate, love-based relationships you need to be able to send your child to an elite private school.’
We’ve now pretty arbitrarily defined “familial relationship good” and we’ve decided that certain things don’t really contribute that to which we’ve now restricted parents – producing familial relationship goods. And while research points to bedtime stories as being much more of an advantage to those who get them than private schooling, the intimacy of such a “product” and the trouble enforcing their ban (and its unpopularity) see them wave it off … for now.
‘The evidence shows that the difference between those who get bedtime stories and those who don’t—the difference in their life chances—is bigger than the difference between those who get elite private schooling and those that don’t,’ he says.
This devilish twist of evidence surely leads to a further conclusion—that perhaps in the interests of levelling the playing field, bedtime stories should also be restricted. In Swift’s mind this is where the evaluation of familial relationship goods goes up a notch.
‘You have to allow parents to engage in bedtime stories activities, in fact we encourage them because those are the kinds of interactions between parents and children that do indeed foster and produce these [desired] familial relationship goods.’
But, as they finally admit, it isn’t really just about fostering and producing familial relationship goods so much as “leveling the playing field”. So out of necessity, the family goods list must be short and universal, or they’re a “no-go”. They just can’t seem to find a way to make the family unit regressive enough to go after it, so they’re reduced to going after things that may provide an advantage to some children over others – like private schools.
Now these two have taken a ration of grief based on click bait headlines which have claimed they’re for the abolition of the family. Well, they’re not, really. But they are for “leveling the playing field” – i.e. that is the goal of this exercise. So they’re not at all above finding ways to restrict families who might be able to provide activities and events that they feel (see the arbitrariness creeping in) provide advantages to their children that others don’t enjoy.
It’s certainly not a stretch to believe they’d be fine with doing away with family vacations – after all, not all children can afford to go on vacations and the advantages they would provide to those who can would lead to “inequality”. And besides, they’re not necessary to produce “these desired familial relationship goods”, are they? Special summer camps? Yeah, no, sorry. A voice coach? Really? You have to ask?
You get the point. Everyone hates the word “elite” so load your discussion with those type trigger words. Imply that you don’t want to hurt the family, but you do want the “children” to have equal opportunity. And ease them into these restrictions you propose with one that is viscerally easy for the vast majority who don’t have children who attend “elite” private schools. A little class warfare always helps.
Folks, this isn’t “philosophy”, this is socialist snake oil in a new package. Once you’ve seen it, you never forget what it is regardless of how they dress it up or pitch it.
Today, we celebrated the life of my uncle, Rev. Raymond L. Franks Jr. There are few truly good men in this world–I certainly can’t claim to be one–but Uncle Ray was one of them. He was unfailingly loving, compassionate, and kind. In the 35 years he spent in the ministry in Albuquerque, NM, he touched and bettered an uncounted number of lives. The hundreds of people who came to pay their respects today are the merest tithe of the lives he touched.
Just being near him made you want to be a better person, to be able to live by the standards that he demonstrated in his own life every day. One of the great regrets of my life is that I was unable to be the person he thought I could be. Not once did he ever display anything but love and kindness to me, and occasionally regret that I was unable to spend more time with him in recent years. Now, he is gone, I can never spend time with him again.
Though he left an incredibly rich and lasting legacy, the remainder of my life will be a bit darker and bit more empty. Time, they say, heals all wounds, but for this one, sadly, I fear the healing will never truly be complete.
The world is a measurably poorer place for his passing.
Or perhaps, you’re just not thankful enough for the nanny’s help and nanny feels a little put off. Why? You just don’t rank mommy government high enough (especially at election time) in your hierarchy of what helped you most through these difficult economic times:
“Given that only 15 percent of you turn to government assistance in tough times, we want to make sure you know about benefits that could help you,” USA.gov announced today. The ”government made easy’ website has created a “help for difficult financial times” page for people to learn more about the programs.
The government got that statistic from a poll asking Americans what helps them the most during tough times. Here are the results:
- Savings 44%
- Family 21%
- Credit cards/loans 20%
- Government assistance 15%
“Government assistance comes in different forms—from unemployment checks and food assistance to credit counseling and medical treatment,” USA.gov reminded readers.
This leg of the financial assistance push has ended. “Although our campaign to highlight Help for Difficult Financial Times has ended, we know that your struggles may continue,” said USA.gov today. “We will keep updating the tools and information we provide to help you get back on your feet.”
“Because without us, well, you can’t even find your feet” … or something.
You may have noticed that there was no podcast this week, and that there haven’t been any economic statistics reports this week. That’s because I had to travel to Houston, Texas this weekend to attend the funeral of my grandmother, Mildred Davidson. Many years ago, my grandfather bought their funeral plots at Brookside funeral home, and, though the family migrated out to California, we took them back home after their deaths. My grandfather, Paul E. Davidson, died in 2003. Now, he and my grandmother are finally together again.
When I returned for my grandfather’s funeral, I didn’t have a lot of time to do much beyond see some family, and go to his funeral. This time, I spent three days in Houston, and had time to travel back to all the places I remember from my childhood.
I was born in Houston, and grew up there. My parents divorced when I was two, and my father moved back to New Mexico, where he was from. I spent most of the year living with my mother, and summers with my father, mainly in Albuquerque, NM. So, I sort of have two homes, and two sets of people—entirely unrelated to each other—who saw me grow up. It’s kind of weird. But, Houston was the place I identify as home. So, I went back to the places I remember.
Below the fold is a picture-heavy story; part travelogue, part history. If you’re interested in all about finding out about me, or my past, this is it.