Is Good Parenting a Problem for Society?

About a year after my first child was born, a friend of mine came to visit me. We were both enrolled in PhD programs, so he was aware of my workload. He took one look at me with my baby, and a look of terror came over his face. Although he didn’t have any children, it was as if by simply looking at me he could comprehend how much work it was to look after my child, and how that conflicted with my PhD studies.

He spoke with desperation in his voice. ‘Is your church helping you?’

‘What do you mean?’ I asked.

‘Well,’ he explained, ‘do they provide childcare?’

I knew that he meant well, but I was frustrated that all he could see was how parenthood was a disadvantage to me. What I wanted him to do – indeed, what I needed him to do – was to recognize the good I was doing as a parent. He saw parenthood as problematic, but that wasn’t helpful.  I needed him to recognize that parenting was an activity that was worth the massive effort it required.

Is Parenting a Problem?

I have pointed out before that philosophers don’t often speak directly to parents. As I reflect upon this state of affairs, it strikes me that one reason for this may be because many philosophers regard the family – and therefore the activity of parenting – as problematic.

Some see the family as problematic for society in general, others see it as problematic for children, or for women. But whatever criticisms philosophers make about the family, one thing is clear: some thinkers seriously question the ultimate value of what we do as parents.

Questioning the value of the family for society goes back as far as the ancient Greek philosopher, Plato. In his Republic, Plato argues that in an ideal state, the ruling class could not be permitted to have families. The rulers, or ‘guardians’ as he calls them, would need to be virtuous, wise and selfless, and have all things in common among themselves. Families allow people to form exclusive attachments, and would therefore hinder the guardians in regarding the good of the group as higher than the good of their family. So, the guardians would ‘mate’ with one another, but when children were born they would be taken away immediately from their mothers and raised communally.

There is speculation among philosophers over whether Plato was serious in making this proposal. But whether he was serious or not, he is among the first in a long line of thinkers to propose that the activity of parenting – with all the love and partiality that it entails – obstructs the goals of the unity and equality of a larger group.

Is Good Parenting Bad for Society?

It’s not common today for philosophers to propose something as radical as Plato’s abolition of the family. In our modern liberal societies, people are free to become parents, and they have rights over their children. Yet, even among philosophers who espouse the importance of freedom and rights regarding the family, there are some who worry about the adverse effects it has upon society.

The great liberal theorist John Rawls argued that the family was a fundamental cause of inequality in society. Certain children, he said, will be born into good families where they are loved and their capacities are developed. Other children will be less fortunate and be less loved. For Rawls, how people fare in life has much to do with their upbringing – particularly if they come from a happy home. Rawls does not argue for the abolition of the family, but he acknowledges that the idea of equal opportunity does ‘incline’ in that direction, if equality is considered to be the most important goal in a society.

Certain feminist philosophers, too, believe that the family causes inequality. Philosopher Susan Muller Okin argued that the family puts women on an unequal footing with men in society, as long as women carry out the role of caregiving. For Okin, caregiving puts serious constraints on a woman’s time and energy, thus denying her ‘equality of opportunity’ in wider society.

Both Rawls and Okin have made points worthy of consideration. It is true that there are good parents and bad parents, and that children with good parents often will be better able to access opportunities than those with bad parents. It is also true that the caregiving aspect of parenting requires just as much time and commitment as any full time job, and therefore those who choose to do it are foregoing certain opportunities outside the home.

Yet, ultimately, Rawls and Okin are questioning the value of parenting for society. Indeed, they have questioned more than that: by raising concerns about the inequality created – among children for Rawls, and among women for Okin – by the love and time that parents give to their children, they have, in effect, questioned the value of good parenting for society.

Truly Supporting Parents

The trouble is that concerns like those of Rawls and Okin about the family are shared by many in our society, particularly among politicians and opinion-makers. We can see this as parents who take the time to actively parent their children are criticized in a variety of ways. On the one hand, they are criticized for not being ambitious enough to ‘lean in’ at work, or for taking a career break and thus failing to use their talents to ‘give something back’ to society. On the other hand, they are portrayed as people who have the ‘luxury’ of looking after their own children, who through sheer luck are in the fortunate position to create a loving and stable home environment which other parents envy but cannot have.

The issue here is that a society which views the activity of parenting as problematic cannot produce policies or even a culture that is truly supportive of parents. Any support that parents feel that they have will be given from a position of contempt for the parent/child relationship, which means ensuring that parents don’t actually get to spend much time at all parenting their children.

In my view, true support for parents can only be given from a position of respect for the parent/child relationship. This means acknowledging that the time and love a parent puts into raising a child are necessary for the child’s well-being – not instruments of oppression for the caregiver, or commodities to be redistributed somehow by the politician.

A parent’s time and effort on a child, however demanding, must not be considered a burden or a waste or an injustice, but rather time and effort well-spent. We mustn’t pity or resent parents.  We must respect them as equals in our collective effort to build a good society.  That’s all I needed my friend to do.

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Reflections of a Failed Tiger Mother: What is a Good Parent?

A year and a half ago, I sat in a room with the deputy head of my child’s school.  We discussed my child’s academic difficulties, and my frustrations.  ‘Whatever I do, I can’t get my child motivated to work hard in school,’  I said. ‘If I insist that she do her homework – and do it to a high standard – she ignores me until I annoy her so much with my nagging that she throws a huge tantrum.  Then she spends the rest of the evening recovering from the tantrum, instead of doing her homework.   I want her to do well in school and reach her potential, but she thinks I’m pushy and not allowing her space to “be herself”.  But I don’t know how to encourage her without coming across as domineering and bossy.’

Finally I said, ‘I just feel like I have to change my whole personality in order to be a good parent.’

Have you ever felt that there was something about you that simply wasn’t up to the challenges of parenting?  Just what kind of a person do you have to be if you are to be a good parent?

I could give here a whole list of qualities which I think define a good parent.  However, a more philosophical approach to this question is to look at what we think the purpose of parenting might be.  Taking inspiration from Aristotle, we can argue that what we are trying to achieve with our parenting is what dictates the kind of person we need to be in our parenting.

Confessions of a Failed Tiger Mother

In January 2011, Amy Chua published her controversial Battle Hymn of the Tiger Mother, which soon became a bestseller (and she and her husband Jed Rubenfeld, have just published another book, The Triple Package, which looks at why certain groups in society excel more than others).  Battle Hymn of the Tiger Mother details her struggles to raise her two girls in a way similar to the way she was raised by her Chinese immigrant parents.  Chua’s parents were very strict – they allowed no A minuses, demanded music and math drills every day, forbade their girls to have sleepovers or boyfriends, and so forth.  When Chua tried to follow something like this same pattern with her own children, fierce rebellion ensued, forcing Chua to resort at times to rather extreme methods to get her children to obey.

Chua was roundly criticized for being too harsh and demanding as a mother.  Yet, her methods paid off:  one of her girls now attends Harvard, and the other attends Yale.

If Amy Chua is a tiger mother, then I’m a failed tiger mother.   This means that I set the strict rules, communicated the high expectations, insisted on the good work ethic, and endured the screaming matches, but didn’t achieve the desired outcomes.  Instead of resulting in a stellar candidate for an elite college, these methods seemed to create only anger and defiance in my oldest child.

I’m not saying that these methods are bad; indeed, in general I still try to parent this way (except for the screaming matches).  But I’ve had to change my perspective concerning the outcome I am trying to achieve with these methods.  And because I now see myself trying to achieve a different outcome, I have also come to change my perspective on of the kind of person I need to be to as a parent.

The Drill Sergeant = Good Parent?

When my oldest child was small, she impressed people with her charm, insight, boundless energy, and prodigious conversation skills.  Everyone who knew her was sure she had great academic potential.  Yet, when she started school, she somehow failed kindergarten (?!!).  My husband and I thought this was surely a mistake.  But in the next year, she had difficulties, and then the year after that.  She started to hate going to school, complaining every day that she felt sick so that she wouldn’t have to go.

By this time I was tearing my hair out, looking for anything I could find to help her in school.  She was diagnosed with ADHD, but I was sure she still had great potential.  I just had to unlock it.  I decided the best way to do this was through math and reading drills, and lots of them.  Thus began a ten year journey in which I insisted she do extra work every day so that she could keep up in school.   Music practice was also an important way to develop the brain, so daily practice was required as well.   The problem, of course, was that she didn’t want to do this extra work.  So, the conflict started.

The thing about conflict is that it tends to escalate.   I found myself turning into some kind of hard-nosed drill sergeant in order to get her to do her school work and practicing.  I was intolerant of laziness and unsympathetic to any complaints about how much she hated her work.  I was there to help her achieve.  But the more I stood my ground, the more she pushed back, and eventually our relationship started to suffer.

Now here I was, a miserable drill sergeant with a miserable subordinate, and I started to wonder:  what was the end goal here?  Was it to do well in school?  To what end?  So that she could get into a good college?  Was that the whole of my purpose as a parent?  Of course, I knew that it wasn’t, and yet, I was acting like it was.  As a result, those parts of my personality that I needed to achieve that purpose – things like focus, determination, inflexibility, industriousness, etc – were becoming the dominant ones.  And important as these qualities are, you need more than these to build a family.  I decided I needed to change.

What is the Purpose of a Parent?

As I reflected on the kind of person I wanted to be as parent, I was reminded of a question that Aristotle posed in his book, The Politics.  He asks whether the ‘goodness’ of a good citizen and the ‘goodness’ of a good man are the same thing.  In order to answer this question, he says we first have to define what it means to be a good citizen.  A good citizen, he argues, is one who fulfills his ‘task’, or purpose, which is to preserve the regime in which he lives, by doing his job well within the regime, obeying the laws and etc.  Now, there are different kinds of regimes with different kinds of laws, and some regimes have laws that do not encourage virtuous behavior.  Since a good man is defined as the virtuous man – that is, as the man who understands the moral concept of what is ‘good’ and lives according to it – it is therefore not the case that the good citizen will always be the same as a good man.   The ‘goodness’ of the citizen is defined by his purpose, which may or may not require him to also be a good person.

In the same way, we can ask if the goodness of a good parent is the same as the goodness of a good person.  And I think Aristotle’s insight is useful here:  a ‘good’ parent is defined by his purpose.  The problem is that different people have different views on the purpose of a parent.  And some of those purposes might not, in and of themselves, be moral or virtuous ones.  For instance, if the purpose of a parent is to, say, ensure the child becomes a professional tennis player, then the parent doesn’t necessarily have to be a virtuous person in order to fulfill this purpose.  They do have to be focused, determined, hardworking (to pay for all those tennis lessons!), and so forth, but these qualities by themselves do not make a person bad or good, since they can be used to accomplish bad or good ends.

By Aristotle’s reasoning, then, the goodness of a good parent is the same as the goodness of a good person when the parent sees herself as having a moral purpose.  For me, the point is not just to raise a child to be a concert pianist, or an Olympic diver, or a Harvard graduate.  It is to raise children who want to be good.  It is to raise children who love God, and who understand the difference between right and wrong.  It is to raise children who want to reach out and help others, who have the self-confidence and moral vision to form meaningful relationships, cope with difficulties, and live purposeful lives.  It is to raise children who have the capacity to love.

So, if this is my purpose as a parent, I have to try – sometimes really hard – to be a good person.  I can’t lead my children toward these ends if I’m not trying to reach them myself.  The ‘drill sergeant’ qualities can be useful, but they aren’t sufficient.   And the quality I need most to be a good person, and to help my kids be good, is total, unconditional love.

The Mom versus the Drill Sergeant   

At 6:00am this morning, our house was permeated with a strong smell.  It took me a while to figure it out, and then I realized that it was the smell of some essential oils that are supposed to facilitate mental focus and concentration.  Then I remembered that my oldest child had some very important tests she had to take today.  These are tests which everyone in the state of California has to take in order to graduate from high school.  ‘Everyone says they’re really easy, mom,’ she told me.  ‘But watch me be the first person to fail them.’

My heart went out to her this morning as I realized how worried she must have been to put on all those oils.  And that’s when I realized how far I’ve come as a parent.  A few years ago, I probably would have worried a lot about her test scores.  But today, all I worried about was her.

She’ll come home tonight, and I’ll ask her how her tests went.  If she tells me they went badly, I can say with confidence that I won’t freak out.  I’ll give her a hug, and I’ll tell her how proud I am of her for trying her best.  We’ll sit on her bed and talk about how she can always take it again next year.   I’ll tell her that everything will work out.

My purpose as a parent is much broader and deeper than to ensure my child’s academic success.  It is to raise a good human being.  I can feel myself becoming a better human being as I try to do that.  Really, that’s what being a good parent is all about.

Could Parenting Be More Important Than Politics?

Since my blog started  two months ago, I have had two commentators cite the following quote by C. S. Lewis:

‘I think I can understand that feeling about a housewife’s work being like that of Sisyphus (who was the stone rolling gentleman).  But it is surely in reality the most important work in the world.  What do ships, railways, miners, cars, government etc. exist for except that people may be fed, warmed, and safe in their own homes?  As Dr. Johnson said, “To be happy at home is the end of all human endeavor” … We wage war in order to have peace, we work in order to have leisure, we produce food in order to eat it.  So your job is the one for which all others exist.’

I love this quote.  I live my life by this quote.  But I think it needs some discussion.

‘The Job For Which All Others Exist’:  Was C. S. Lewis Right?

I did my undergraduate work at Wellesley College, which is a highly competitive all-women’s school.  For some reason, when I reflect on Lewis’s quote, I often think of Wellesley.

Wellesley was full of very ambitious women – who were, I hasten to add, also very lovely (the following is not meant as a criticism of any of them, just an observation).  Most of them had plans to become lawyers, judges, politicians, high powered business women, doctors, journalists, etc.  Yet, I don’t think they saw their future careers as somehow existing for the sake of happy homes in the wider world.  Were they undertaking all that education just to be part of a support network that ultimately focused on enabling families to function well and be happy?

That certainly didn’t seem to be the dominant thinking among our professors and college administrators, either.    Our studies were not for the purpose of generating happy homes in society, were they?  And if they were, then what about the happiness in our own future homes?  It was not a secret that the careers we were going into were grueling and would require everything we had to succeed.  Wellesley was there to prepare us for that success, not so much for success in the home.  And perhaps it was an open secret that if we wanted to be successful professionally, there would be some unavoidable conflicts with success in the home.  (I say it was an open secret, because this conflict always seemed to me to be swept under the carpet).

When successful Wellesley alums came to speak to us, they were always invited to campus because of their success in their profession, not because of their success in the home.  Bankers, lawyers, politicians, academics, activists were all invited to speak.  I never heard them speak of their home lives.

So, my point is that if Lewis is right, then why was my experience at Wellesley the way it was?  If the job we have in our homes, with our families, is the job for which all other jobs exist, then why do we spend nearly all our time preparing for, working at, analyzing, applauding, and rewarding all those other jobs?

I don’t have a neat answer to these questions, but at the same time I don’t want to abandon Lewis’s insight.  Instead, I want to look at it from a different perspective, by considering it in light of some thoughts from Aristotle.

‘The Job For Which All Others Exist’:  Is it Politics?

Aristotle, too, considered the concept of a ‘job for which all other jobs exist’.   He discussed this concept, though, by using terms like ‘master art’ and ‘highest science’.  The highest science was defined as the science for which all other arts and sciences existed.  Aristotle thought this highest science was politics.

Now, that sounds a little more plausible than Lewis’s view.  Power over millions of people, global fame, the opportunity to practice state craft, change the course of history, influence world events – you know, that sort of thing – surely Aristotle was not far off the mark when he argued that politics was the highest of all the sciences.

Yet, let us consider his reason why politics is the highest science.  In an earlier entry, I explained that Aristotle thinks that everything we do in life aims at some ‘end’, or ‘good’, and that there is a ‘chief good’ in life – the highest end for which all of our other actions are done – which is happiness.  Now, not only is Aristotle interested in what the highest end is for a human life, but he also wants to show which of the disciplines have this highest end as their object.  Surely, whatever discipline studies how to achieve this chief good would be the most authoritative of all the arts and sciences – it would be the ‘master art. ’

Aristotle argues that politics is the discipline which has this good as it’s object.  Politics is the master art because it’s purpose is to achieve the ‘good for man’ – the highest good which all other disciplines are used to achieve.  It is politics that legislates what we should do and what we should not do; in this way, it has a certain conception of what a human life should look like.  Aristotle thinks that the function of the law is to guide us toward our highest ‘end’ of happiness.   Remember that for Aristotle, the happy man is the virtuous man, and the virtuous man is the one who is fulfilling his potential as a human being to be a moral agent.  So, the law is there to help us develop good, virtuous habits, which will make all the difference to the kind of person that we become.

Now, there is a problem here.  To modern ears, the idea that politics is there to direct man toward his ‘highest good’ sounds foreign, even dangerous.  Nowadays, we regard the function of politics to be that of protecting and defending our freedoms, not directing our actions toward some ‘end’.  We value our freedom to direct ourselves – and our families – toward what we understand to be our ‘good’.

This modern conception of politics, indeed, was (and continues to be) the project of the philosophy of liberalism.  As I have mentioned before, liberalism espouses the importance of individual rights and individual liberty, and is considered by most people to be the philosophy upon which our western, democratic society is built.  Although liberalism has a rich heritage incorporating many thinkers, one definitive version of it can be found in the work of the philosopher John Rawls, who wrote A Theory of Justice in 1971.

One basic premise of Rawlsian liberalism is that the freedoms, or rights, that we have in our society should not be based upon any particular conception of the ‘good life’ for human beings.  In other words, governments should remain neutral as much as possible on questions concerning what is a ‘good’ human life or a ‘bad’ human life.  After all, people often disagree on what it means for a human being to be good or bad, or even on the nature of happiness (remember that for Aristotle these are the same thing – a good life is a happy life).  If a government were to have its own conception of what human happiness or goodness was, and then were to police its citizens to live according to that conception, it would deny a certain portion of society the freedom to live their own conceptions.  The state, then, must remain silent on the moral content of what we as citizens try to achieve in our lives, and limit itself to protecting our rights to live as we choose, as long as it is in a peaceful way.

Parenting as the Master Art

Now, maybe you agree with this aim of liberalism, or maybe you don’t.  Whatever your view, I think it is fair to say that something like this version of liberalism has had a very great influence upon our Western democracies.  And if that is the case, then politics can no longer be considered the ‘master art’ under Aristotle’s criteria.  Indeed, if questions of the good life are no longer the concern of politics, but instead have been recognized as an issue of private concern, then surely it is parenting that becomes a prime candidate to replace politics as the master art.

It is in parenting that the question of what it means to be human is at its most urgent.  It is parents who give their children a conception of what a ‘good’ life and a ‘bad’ life for humans might be.  It is parents who develop their children’s moral reasoning, directing them toward a ‘good’ life.  And the strong emotional bond that exists between parent and child means that moral values are transmitted from one generation to the next powerfully, not only by words, but also by feelings.   That is why politics, though clearly important – and here is where Aristotle and I part company – simply cannot achieve for human beings what good parenting can achieve for them.  Parenting is a practice that passes on humanity like no other, and in that sense, it has to be the master art.

I hope C. S. Lewis would agree.

Impeding the Development of Our Children’s Moral Reasoning: The Case of Porn

In philosophy, moral reasoning is the reasoning process by which we identify what is good and what is bad.  I think that as parents, one of our primary responsibilities is to develop this moral reasoning in our children.

Just how we as parents are supposed to do this is a rather big question, but here’s a way in:  Aristotle points out that when we reason about what is ‘good’, this process involves not only the mind, but also the passions.  Our passions affect our moral reasoning, no matter who we are.  If we have learned to control our passions, then we reason well about what is good and what is bad.  If we have not learned to control our passions, then we do not reason well about these things.

Unhealthy, Uncontrolled Passion

Now, if Aristotle’s idea that our passions affect our moral reasoning is at all true, then we as parents have a mighty challenge on our hands.  This is because, more and more, we live in a world that does not encourage people to control their passions.

There are lots of examples of this, but perhaps the most obvious one is the explosion of the porn industry.

Please allow me a ‘mother bear’ moment.  Do you know how many porn sites there are on the internet?  A recent GQ article by Scott Christian (http://www.gq.com/blogs/the-feed/2013/11/10-reasons-why-you-should-quit-watching-porn.html) estimated it at 420 million.  Porn is everywhere, and more children and teens are watching porn regularly than ever before.  According to Christian, in a survey of porn users, 53% said they developed a porn habit between the ages of 12-14, and 16% started watching before they were 12.  That means that almost 70% of porn users started viewing porn by age 14.  Porn is, if anything, a parenting issue.

The problem is that porn is not some harmless pastime.  Scientific studies have shown that a porn addict’s brain looks exactly like a drug addict’s brain.  As the website Fight the New Drug (http://www.fightthenewdrug.org/get-the-facts) explains, this is because, like drugs, exposure to porn releases unnaturally high levels of the chemical dopamine, which goes straight to the reward center of the brain and causes a ‘high’.  As a porn user gets addicted to that high, physical changes happen in his brain such that he needs more and more exposure to porn to get the same kind of high as before, just like a drug addict needs more and more drugs to get high.

But that need for ‘more exposure’ to porn is devastating. What it means is that the porn user needs ‘constant newness’ in order to get sexually aroused.  According to Christian, those porn addicts who were surveyed experienced a decline in arousal with the same mate, while those who ‘regularly found different mates were able to continue their arousal’.  No surprise, then, that regular porn users report an increasing disinterest in sex with their partner.

The need for ‘constant newness’, however, goes further – so often regular porn users are driven to seek more deviant forms of porn in order to get aroused.  These more deviant forms portray violence and humiliating, abusive behavior as sexually exciting.

However, a warning:  before we start feeling relieved that our kids have never seen the more extreme kind of porn,   Fight the New Drug argues that violence in porn is not just relegated to the more deviant kind.  A few years ago a study was done of the 50 most popular porn films, and it was found that of the 304 scenes the movies contained, 88% of them contained physical violence.  To make matters worse, in 95% of these violent scenes, the target of this violence – which in the vast majority of scenes was a woman – had either a neutral response to the violence, or responded with pleasure!

In effect, porn is training the appetites of a whole generation of people to be oriented toward violent sex.

Not only does porn give the user an appetite for unhealthy sex, it also distorts the user’s view of relationships.  Porn portrays an unrealistic world in which digitally doctored images of people ‘enjoy’ dangerous sex acts.  Fight the New Drug reports that studies show that porn users are more critical of and dissatisfied with their partner’s appearance, sexual curiosity and sexual performance.  They also report being less in love with their partner, and are cynical about romantic love and marriage.  Porn trains the user to see sex as a performance with objects, instead of understanding it as something that happens with a real person, who has thoughts and feelings and an imperfect body.  Frankly, as Fight the New Drug so aptly puts it, porn kills love.

Passion and Moral Reasoning  

Fortunately, there is an increasing amount of scientific evidence informing us of these harmful effects of porn, particularly that porn leads a person to have a warped perspective on what is ‘good’ in key life issues like committed relationships.  Yet, philosophy, too, can play a role in illuminating why porn might be damaging to a person in this way.  Of course, there are some philosophical theories which support porn.  But I’m going to discuss here Aristotle’s theory of moral reasoning, which holds that any passion, if it has not been trained to be expressed in the right way, can seriously alter a person’s perspective on what the ‘good life’ is for humans.

I’ve been writing lately about Aristotle’s concept of the virtuous person, and about how he suggests we teach human beings to be virtuous.  Those ideas are all relevant here, because for Aristotle, the defining characteristic of the virtuous person is that he excels at moral reasoning.

So, if we know how to teach virtue, then we know how to teach moral reasoning.  I mentioned in a previous entry that for Aristotle, we learn to be virtuous in a two-part process.   The first part of the process is where we learn to love the good, by repeating good actions over and over again, which trains our passions to love acting in the right way.  The second part of the process comes later, where we learn, through rational explanation, to understand the good.

Let’s look more closely at what Aristotle thinks happens in each part of the process.

The first part is a process of what we can call ‘pre-rational habituation’.  This is where a person is taught to develop habits before they are sufficiently rational to understand why those habits are good.  So, for instance, from the time your child is very young, you develop in him the habit of helping other people.  You take him to visit old people who are housebound.  You ensure that he helps you make a meal for a sick neighbor, or look after your friend’s children, and so forth.  You might talk to your child while you do these things about how it is good to think about other people; you might even explain that your family is part of a community and has a responsibility to help those who are having a hard time.  Yet, the child doesn’t really understand the concepts of unselfishness or community; but his passions are becoming trained to identify helping others as ‘good’.

The second phase of becoming virtuous happens when the child is older, when he is ready to understand rational arguments about what is good.  One characteristic of the virtuous person is that she understands not only ‘that’ something is good, but also what Aristotle calls the ‘why’: she has a mature understanding of why something is good.

So, this second phase is about focusing more specifically on the young person’s ability to reason about what is good.  It is done by getting him to think upon what is good for human beings, so that he develops a reflective understanding of that good. And yet, even though this phase focuses on engaging the reason, Aristotle thinks this rational reflection upon the good involves both the mind and the passions.  That is, if our passions have been trained to love what is good, then – and only then – are we in a state of mind where we are able to identify and understand what is good.

For instance, continuing the example above, during this phase you can have mature, meaningful discussions with your child about the concepts of compassion, unselfishness, and the importance of community.  Because he has had positive experiences with these values, he will be able to reflect on, and understand, why these things are good.

I can’t stress enough Aristotle’s point of how our passions have a profound effect upon our understanding of what is good.  For him it is so important that he thinks that someone whose passions have been trained to love what is not good will be unable to take on a true conception what is good when someone tries to explain it to him.  In other words, moral teaching cannot be done with someone who has not been taught to love the good.  They love the wrong things, and are therefore ‘blinded’ by their passions, such that their concept of the ‘good life’ for humans is far removed from what is really good for humans.

The Effect of Porn Upon Our Children’s Moral Reasoning 

Of course Aristotle could be wrong about how our passions influence our reasoning about what is right and good.  But I think he has made some rather astute observations of human nature here.  And those observations are helpful in showing why we need to fight with everything we have to protect our kids from porn.

Exposure to porn trains a person’s passions to love unhealthy things.  And this would be especially true of children, since childhood is the time where our passions are first trained.  Childhood is so important that, although in later life we may be able to ‘retrain’ our passions, what we learn during that time stays with us forever.

So, make no mistake, if our children view porn, that will be not only their sex education, but also a large part of their relationship education.  And when we come to discuss with them what is ‘good’ and ‘bad’ about sex and relationships, their passions – trained by porn – will affect their ability to rationally reflect about what a good, loving relationship might be.

Consider these points:  If porn trains them to love ‘constant newness’ in sexual experiences, then it will affect their understanding of the idea that it is ‘good’ to be faithful to one’s partner.

If it trains them to love digitally doctored images, then it will affect their understanding of the ‘good’ of the whole person – warts and all – in a sexual relationship (especially when childbirth, breastfeeding, and the aging process will make that digitally perfect body yet even more elusive for us mere mortals).

If it trains them to love sexual violence, then it will affect their understanding that rape is ‘bad’, that verbal and physical abuse is ‘bad’, and that a relationship where people gently kiss, cuddle and speak respectfully and lovingly to each other is ‘good’.

If it trains them to perceive and ‘love’ sex as a one-way digital experience, then it will affect their understanding of the ‘good’ of building a life partnership with a real person, where that person is not a mere object, but someone who has opinions and feelings that matter.

The Effect of Us Upon Our Children’s Moral Reasoning

However, I see a silver lining here.

If there is some truth to the idea that what we love has an impact on our moral reasoning, then we as parents have a challenge, but we also have an opportunity.

Instead of waiting for what seems to be the inevitable seduction of our children by the porn industry, we can use Aristotle’s insight to empower our children against it.  We can train their passions to love the antidotes to porn:  faithfulness, openness, honesty, kindness, compassion, respect, equality, gentleness, unselfishness, and love.  When they are young, they may not understand why these values are good, but they will feel that they are good.  When they are older, we can employ the love they have for these values to help them rationally reflect on the ‘why’ – on why they are a constituent part of the good life, and on why porn is antithetical to them.

That way, when the time comes that they are exposed to porn, they have a fighting chance to use their well-grounded moral reasoning to see it for what it is:  bad for human beings.

Addendum:

How do you think we can train children to love the ‘antidotes’ to porn?  Over to you …

Baby-Induced Depression, Aristotle and Me: A Reply to Amy Glass

The real voyage of discovery consists not in seeking new landscapes, but in having new eyes.’ – Marcel Proust

     There’s an article that’s been sweeping the net for the past month or so by a woman named Amy Glass, called ‘I Look Down on Women with Husbands and Children and I’m Not Sorry’ (I’ve provided the link at the bottom of this post).  Here are some of her arguments:

‘Do people really think that a stay at home mom is really on equal footing with a woman who works and takes care of herself? There’s no way those two things are the same.’

‘These aren’t accomplishments, they are actually super easy tasks, literally anyone can do them. They are the most common thing, ever, in the history of the world. They are, by definition, average. And here’s the thing, why on earth are we settling for average?’

‘If women can do anything, why are we still content with applauding them for doing nothing?’   

‘You will never have the time, energy, freedom or mobility to be exceptional if you have a husband and kids.’

In one way, these provocative comments aren’t worth our attention.  On the other hand, I still think it’s important for parents to defend themselves against this kind of criticism.

Frankly, Ms. Glass has articulated a view that is shared by many in our society:  looking after children is ‘nothing’.  Or, it’s ‘something’, but not a very valuable ‘something’.

Sadly, this is a view which even I myself have had in the past.  It took a good, prolonged case of post-natal depression after my first child was born for me to understand that I did not value the huge effort it was taking to raise my child.

The key to overcoming that depression was to change my whole mindset about what was important and what was not.  As I tried to do that, I started to see our culture in a way I had not seen it before.  The idea that looking after children was ‘nothing’ was much more prevalent than I had noticed previously.   In fact, I started to realize that it was implicit even in some of the great philosophies upon which our modern, western societies have been built.

The best way to explain more about how I came to this realization – that some of our society’s formative philosophies do not value parenthood – is to tell the story of what happened to me, both emotionally and intellectually, when I became a mother.

Before I had children, my husband and I were students at the University of Cambridge.  When I got pregnant half-way through my PhD studies, I believed deep down that bringing a child into the world was going to be ‘nothing’.  So many people do it, how hard could it be?   I would be able to carry on with my life pursuits in pretty much the same way after the baby was born.  And I got the impression from my fellow academics that they thought along these lines as well:  having a baby was OK, as long as it didn’t change anything –that is, as long as it was ‘nothing’.

During my pre-baby PhD studies, I especially loved political philosophy.  In Cambridge at that time there were a group of scholars who were interested in the origins of what is known as ‘liberalism’.  Liberalism (not to be confused with the way we use the terms ‘liberal’ and ‘conservative’ to describe our current day political ideologies) is a political philosophy which espouses the importance of individual rights and individual liberty. It is considered by many to have its origins in the 17th century philosophies of Thomas Hobbes and John Locke.  It has different varieties, but a concept that is common among many of them is the idea that human beings are ‘prior’ to the state.  Humans possess certain ‘natural rights’ which they have simply in virtue of being human, independently of the state.  These rights include (depending on the philosopher) things like the right to live, the right to liberty, and the right to acquire property.

One implication of such an idea is that the primary purpose of the state is to protect these rights.  Liberal theorists argue that human beings, using their powers of reason, came together and consented with one another to form the state, because they could see that they would be better able to exercise their rights and freedom within the protective framework of the law.

I was passionate about freedom and rights, and I was fascinated by how these ideas developed in our culture.  I spent my time going to lectures, and thinking and writing deep thoughts in a very big library about what it meant for a human being to have a ‘right’,  to be ‘free’, to have ‘reason’, and what it meant to create a state by ‘consent’.  I felt free, and it was bliss.

When my daughter was born, I went into what could best be described as a state of shock.  I simply hadn’t understood how radically my life would change with parenthood.  I had lost my time, energy, mobility, and most importantly, my freedom.  I started to slip into depression.

The flip side of depression is anger, and indeed, at this time I also started to feel very angry.  I wasn’t angry at my baby – I was angry at the message that raising a child was ‘nothing’, that motherhood was an inferior role taken on by inferior people, that it was OK to be a mother only if you could do it without having to sacrifice anything.  If this was nothing, then why was it the most challenging thing I had ever done?

My thought process went something like this: ‘Why is having a child only OK if it affects nothing else in one’s life?  I have a human being here.  Losing my time, energy, mobility and freedom are the sacrifices required to raise a human being.  If I don’t raise this human being, I will have to pay someone else to do it for me.  But why should I value their efforts toward my child, when I don’t value my own?  What is valuable about raising this person?  What is valuable about raising any person?’

I didn’t have time to attend many lectures anymore, or even to sit in the library for hours on end.  Those were luxuries I could afford now only in very small amounts.

When I did attend lectures, however, they didn’t seem relevant to me in the same way as before.  I would sit and listen to graduate students and academics who I knew didn’t have any children talk about freedom and rights.  Yet, now that I had been inducted into parenthood, I started to view human beings with different eyes.  It started to seem like something was missing from these academic discussions.  It’s important to talk about freedom and rights for human beings, but did any of these people know how much work it was to raise a human being?  Surely freedom becomes meaningful when we can choose a certain way of life, and we can only exercise our choice when we are rational enough to have a conception of what is good in life.  Yet, we don’t automatically develop our reasoning about what is good.  We are taught to develop this reasoning by those who raise us, and that takes a lot of sweat and tears.  But there was no mention in these political philosophy lectures of family or parenthood.

In the same way, I found that something was missing from the great liberal texts that I once enjoyed reading.  They didn’t seem to be talking to me anymore.  They were talking to ‘man’ – a single entity who thought and acted only for himself, a human being who had no life-altering commitments to another human being.   I wanted the liberal texts to tell me how important my new, all-consuming job as a parent was – but it wasn’t there.  Suddenly as a parent I felt shut out of these political discussions of freedom and rights – like I was on the outside, looking in.  The focus in liberalism was all on the freedom that the individual enjoys as a rational, fully developed adult.  There was no mention of how the individual comes develop his rationality.  That part, and this is extremely important, was taken for granted.

That’s when it began to dawn on me:   In our society, we value ‘the individual’.  We value individual rights and individual freedom.  Yet, we do not seem to value the process of raising ‘the individual’.  We seem to think that will happen naturally, without much thought or effort on the part of anyone.  So, we do not value ‘the individuals’ who raise ‘the individual’.  Those of us who raise ‘the individual’ are invisible, unimportant.  This is what I call the ‘liberal paradox’.

All this happened nearly 16 years ago.  I’ve studied a lot more philosophy since then, and I am happy to say that it’s not all bad – there are philosophers who do not take for granted the process of raising a child.  For me, Aristotle stands out as one of these philosophers.  The more I read Aristotle as a parent, the more I appreciate him.  Liberalism focuses on the freedom that human beings should have to pursue what they want, but Aristotle focuses on what is good for human beings to pursue.  He is interested in how human beings become rational enough to know what is good.  And he believes that how a person is raised makes all the difference to her ability to reason about what is good and what is bad.  For Aristotle, childhood matters.

Please do not misunderstand me.  I am still passionate about freedom and rights, and in that way I am sympathetic to liberalism.  But I am vexed by the ‘liberal paradox’.  I think we’re deluding ourselves if we emphasize the importance of freedom, rights, consent, etc. and then ignore or belittle the importance of parenting.  The law may give us political freedom, but our ability to use that freedom and how we will use it is affected hugely by our upbringing.

So, parenting is not ‘nothing’.  On the contrary, the efficacy of our western values of freedom and rights rest upon people who try to do it properly.  So, when women – or men – choose to stay home to do it, we must open our eyes and recognize our indebtedness to them.

http://thoughtcatalog.com/amy-glass/2014/01/i-look-down-on-young-women-with-husbands-and-kids-and-im-not-sorry/

On Creating Virtuous Children Who Love to Do Housework and Other Good Things

     A few months ago, I gathered all my six children around me and tried to have a positive discussion about the concept of honoring one’s parents.

‘So, what do you all think it means to honor your parents?’, I asked.

‘It means we have to do what you say, O holy one,’ the first teenager sullenly remarked.

‘It means we have no rights,’ murmured the second teenager.

      The discussion more or less went downhill from there, as I tried to repackage the concept which my teenagers had so negatively, but nevertheless – to my mind – correctly, expressed.  In essence, I tried to explain very sweetly, but firmly (think smiling whilst talking through clenched teeth), that yes, at this stage in my children’s lives, honoring us as parents does mean doing what we say.  It means understanding that the parents are in charge, not the children.

    The teenagers weren’t very happy after that discussion.  Although as a mother I am instinctually anxious when any of my children are unhappy, I found refuge from their unhappiness in Aristotle’s belief that childhood is an absolutely crucial time for the development of a person’s virtue.   According to Aristotle, children will not grow up to be good people if they are left to their own devices when they are young.  They must be guided by an ‘external reason’ – that is, by people whose reason is fully matured – while their own reason develops.  Thus, the importance of honoring one’s parents.

Aristotle on the Development of Virtue

     Recall that for Aristotle, the virtuous person is the one who can identify what is truly good, and who also desires what is truly good.  The rational and irrational parts of his soul are integrated, because he wants to do what he knows is right.

     Now, it’s fairly easy to explain what virtue is; what is hard is actually becoming virtuous – that is, getting to the point where reason and passion are aligned.  Developing into a virtuous person is a process, and that process includes learning to understand what is good, and learning to love what is good.  However, Aristotle thinks that these two aspects of developing virtue happen at different times.  We must first be taught to love what is good, and the ideal time for this teaching is childhood.  Our understanding of why something is good will then come later, when we are more mature.

     So, how do we teach our children to love what is good?  It is a matter of ‘training’ a child’s desires and passions to be directed toward the right things.  Aristotle sees a close connection between our passions and our actions.  Our passions affect our actions, to be sure.  For instance, if we feel anger, we may shout, say hurtful things, maybe even become violent; if we feel fearful, we may run away, etc.  But there is also a way in which our actions can affect our passions.  If we repeatedly act in a certain way, our passions will eventually become ‘trained’ such that we want to act in that way.

Practice Makes Perfect

     In this way, Aristotle thinks that developing into a virtuous person is one of those things that requires practice.  That is, we have to practice being virtuous before we become virtuous. He often compares developing the virtues to a skill, like playing an instrument or building.  These are things that ‘we have to learn before we can do them,’ but the only way that we can learn them is by doing them.  So, for instance, he says that we become ‘just by doing just acts, temperate by doing temperate acts, brave by doing brave acts’, and so forth.  As we act in good ways, our passions will become habituated toward these good actions, and this is an essential step in learning how to love doing what is good.

     Although I don’t agree with Aristotle on everything, I have to say that, based on my own parenting experiences, this idea about how to develop good character traits makes sense.  As human beings, we do develop characteristics from acting in a certain way, over and over again, whether for good or for bad.  For instance, from the time my first child was very young, she has always been energetic, fun loving, extremely demanding, and naughty.  Although I could barely cope with these traits when she was a toddler, the older she got, the more difficult it was for me to not lose my temper when she behaved badly.  Whenever I lost my temper, I found that the next time she was naughty, it was harder for me to control my temper.  I soon found that I had developed a habit of responding in anger whenever she misbehaved.

     Of course, that’s an example of me as an adult developing a vice, and I want to discuss here how children develop virtues, but Aristotle’s principle of practice and repetition is exactly the same in both cases.  He says that ‘it is from the same causes and by the same means that every virtue is both produced and destroyed’, which means that practice can both produce and destroy virtue:  practicing good behavior creates virtue, practicing bad behavior creates vice. 

     So, if we want our children to develop the virtue of responsibility – manifested by understanding that housework is part of contributing to the common good of the family – then they must practice doing housework by doing daily chores, etc.  If we want them to develop the vices of irresponsibility and selfishness, then they must practice shirking work and running away whenever you hand them a broom or a sponge (on reflection, this happens rather frequently in our house).  For Aristotle, our actions determine what kind of person we will become.

     So, says Aristotle, our little developing human beings have need of a teacher, who can help them practice how to act in the right way.  In my view, this is our role as parents.  Of course, other adults in schools, clubs, sports teams, churches etc. can help, but I think that as parents we are the ones primarily responsible for ensuring that our children ‘practice’ being good.

The Development of Virtue:  Aristotle’s Theory, and Reality

     Now, again, it’s one thing to say that parents have the responsibility to help their children practice good behavior, but putting that into action is a completely different thing. As I’ve talked about in several entries in this blog, my experience is that children often are not the willing recipients of parental direction.  They do not necessarily act in the way that a parent shows them how to act.  I find that they usually run circles around me, responding in a whiny and belligerent way whenever I encourage them to do something that will help them develop virtuous habits.   So, how on earth do you train children to become virtuous?

     I can’t turn to Aristotle here, because we have explored the essence of what he says we must do to raise virtuous human beings.  He tells us that we must have them do just acts to become just, but that doesn’t really tell us how we get our willful children to actually do a just act.

     However, consider this example.  Several years ago, my two oldest children started studying violin with a teacher who employed the approach of the Japanese musician and teacher, Shinichi Suzuki.  At the time I had four children and was pregnant with my fifth.  I was always exhausted, always overwhelmed, always feeling like all I could do was cope from day to day.  My children were children, which means they were loud, restless, difficult, and only reluctantly obedient at the best of times.  I tried my best to teach them to do the right thing, but that often involved bribing, and sometimes shouting.

     When I walked into that first Suzuki lesson, I came out a different person, and a better parent.  I had never seen someone deal so positively, yet so effectively with my children.  The teacher seemed to ‘love’ my children into doing what she asked.  During each lesson, she would teach them a new skill or technique, and then praise them for trying to copy her.  When she listened to them play, she always praised them over and over for what they did well.  She always looked for the good in what they did, and built on that, rather than criticize them for what they were doing wrong.  It was as if by ignoring the wrong things they were doing, and praising the right things, she was getting them to focus on and repeat good actions.  They wanted to repeat the things for which she was praising them.  That repetition allowed them to form good habits.

     I loved going to those lessons.  I loved learning from someone else how to help my children develop good habits by handling them with love, at a time when I really wasn’t sure how to do it anymore.    

     So, back to the question of how we train our children’s characters so that they become virtuous:  I don’t have a lot of answers, but my hunch is that it has to be done with love.  Remember that a virtuous person loves the good, and the whole purpose of training a child’s passions is to enable them to get to the point where they love to do the right thing.  But we can’t teach our children to love the good if they do not feel love from us as we try to show them what is good.  Our children have to see that we love both the good, and them, in order for them to respond to our attempts to help them act in virtuous ways.

    

Recipe for Your Child’s Success in Life: Aristotelian Virtue

     How would you describe day-to-day life with children?  Although my children are wonderful and beautiful creatures, I find that most of my day-to-day interactions with them consist of me telling them, rather frantically, either what to do, or what not to do.  For instance, on any given day I can be assured that I will say the following things at least 50 times:   don’t shout, don’t reach at the table, don’t call names, don’t slam doors, don’t tell lies, don’t chase your sister around the house, don’t be sassy, get off your ipod, stop whining, stop making your brother cry, do your chores, do your homework, clean up your mess, brush your teeth, make your bed, tidy your room, turn off the TV, come the first time I call you,  and  so on and so forth.

     It seems that throughout the day I am focused on their actions.  Life with children is hectic, and this usually requires me to employ a ‘parenting moment-to-moment’ mode,  where I’m so busy thinking about whether my children are doing the right things, that sometimes I forget the bigger picture about what sort of person I want them to become.    

     Now, maybe you are saying:  ‘but surely if they are raised doing good things, then that will lead them to become good people’, and that is certainly my hope.  Indeed, Aristotle thinks that when we repeat good actions, that enables us to develop a good character.  However, being a good person is about more than doing the right things.  According to Aristotle, the good person has a certain ‘internal condition’ that not only leads him to act in the right way, but also enables him to be happy while doing it.  Aristotle thinks that this internal condition is virtue.

Doing the Right Thing vs. Wanting to Do the Right Thing

     A few months ago, I had an experience with my son which reminded me that he, indeed, is not yet virtuous.  His younger sister, who had only recently started playing the violin, had a concert one Saturday afternoon.  He and I had a conversation before the concert that went something like this: 

‘What are we doing this afternoon?’

‘We are going to your sister’s violin concert.’

‘What?!  I’m not going.’

‘Yes, you are.  In our family, we support each other.  This is her first concert, and we are going to be there to cheer her on.  Remember, she has gone to all your cello concerts for years now.’

‘Yea, but she only went to my concerts because she wasn’t old enough to think for herself!  I am old enough to think for myself, and I don’t want to go.’

‘But don’t you want to go and support her?’

‘Not really.  I’d rather stay at home.’

‘Son, if you don’t go, I’m taking away all your allowance.’

     So, he went to the concert.   He did the right thing, but he only did it because I threatened him with financial sanctions.  He was pushed by an external force (me) to go; he had no internal motivation to do it. And he certainly was not happy about going.        

Why Virtue?

     Does it really matter if my children grow up to have this internal condition of virtue?  After all, my husband doesn’t really like going to children’s violin concerts, either.   Is raising them with an aim to become virtuous asking too much of a human being?         

     Aristotle thinks that the majority of people will never become virtuous, but that’s only because they haven’t been taught properly how to become virtuous.  And although it’s difficult, he believes that to become a virtuous person is the highest achievement for a human being. 

     As I have mentioned before, Aristotle believes that if a human being is to be happy, he needs to have a certain kind of life, one where he governs his soul, and therefore his actions, according to reason.  

     Now, there are many passions and desires in the human soul.  If a person governs all these parts of his soul according to reason well, that means he is good at doing what is unique to humans.  Aristotle says that we call this man the ‘good man’ because he is good at being human.  This is the man who is virtuous.  The Greek word for virtue is arête, which can also be translated as ‘excellence’.  So, the virtuous person is the person who excels at living the kind of life human beings are meant to live.

     The concept of virtue is at the very heart of the Nicomachean Ethics.  The human good, which up until now we have identified with happiness, turns out to be virtuous action.  So, the virtuous man is the man who achieves happiness.  And if we want to find out what it means to be happy, we need to find out what it means to be virtuous. 

What Is Virtue?      

     So, what does Aristotle think it means to be virtuous?  That question can’t be answered quickly, but a good way to start answering it is to note that Aristotle thinks of a virtue as a habit, or a disposition.  If you have a particular virtue, that virtue inclines you to act in a certain way.  For instance, if you have the virtue of courage, then you are able to do courageous things more easily than someone who does not have courage.  And, with the virtue of courage, not only are you more able to do courageous things, you actually want to do courageous things.

     This, I think, is what is most interesting about Aristotle’s concept of virtue – and what makes it especially relevant for us as parents.  The virtuous person is the one who wants to act as her reason directs.  Consider again Aristotle’s division of the soul into rational and irrational parts:  we have our reason, and we have our passions, desires and impulses.  Now, Aristotle thinks that human action always incorporates both our reason and our desires.  Desire is what ‘moves’ us toward action, but reason is what guides and judges that movement so that we act in the right way.

     The problem is that many people experience conflict between their desires and their reason.  Someone may have a particular desire – say to tell a lie to get out of trouble – and, with her reason, she understands that desire to be bad.  Yet, she still wants to act on that desire.  So, either she struggles to act according to reason, or she just lets her desire overwhelm her reason and tells the lie.  Either way, this person’s irrational side is not inclined to follow her reason.   

     By contrast, the virtuous person has a harmonious relationship between his reason and his passions.  His reason correctly identifies what is truly good, and he also desires what is truly good.  His desires are ‘aligned’ with his reason.    So, doing what is good, for him, is not a struggle.  He has no internal conflict when it comes to doing the right thing.

     In fact, not only does he want to do what is right, he also finds pleasure in it.  By the same token, he feels pain in doing the wrong things.  According to Aristotle, a person finds pleasure in that which they love.  If you love justice, you will find pleasure in just actions; if you love compassion, you will find pleasure in being compassionate.  So, the person who loves virtue in general will find pleasure in doing virtuous acts.

Parenting toward Virtue

     Think of it:  a child who wants to do housework, who finds pleasure in attending a sibling’s concert, who takes great delight in always telling the truth.  These things do happen, but more often, they are the stuff of legend.     

     Actually, according to Aristotle, we cannot expect our children to be virtuous, at least not in the full  sense.  Developing a virtuous character is a process that starts in childhood, but can only culminate in adulthood.  As I will discuss more in subsequent entries, full virtue requires knowledge, experience, and years of practice which children do not have.  So, perhaps it was unrealistic of me to expect my son to come along happily to his sister’s concert.

     Yet, I find that Aristotle’s notion of virtue still plays on my mind as a parent.   The concept of loving justice, compassion, courage, honesty, industry, kindness, unselfishness, respect and all other truly good things seems to me a recipe for success in life.  

    If I think of my children, I can see that what motivates them to action is what they want to do, what they love to do.  If I can teach them to love what is good, then I have given them the most powerful motivator possible to do what is good.