Archive for the ‘wishful thinking’ Category
My latest in the New Humanist
If there’s someone on your radio right now telling you there are no big ideas in politics any more, or that our risk-averse society is lowering ambition and infantilising adults, or that the outpouring of anguish over Darfur says-more-about-the-anxieties-of-the-western-liberal-elite-than-the-realities-on the-ground, there’s a good chance they’ve got something to do with an organisation called the Institute of Ideas.
The Institute’s purpose, according to its founder, Claire Fox, is to “interrogate orthodoxies and debate the challenges facing society, and to make these things public activities”. It does this in the face of “politically correct etiquette” and an “illiberal liberalism” which “silences genuine public challenges to received wisdom”. The IoI’s annual debating festival, the Battle of Ideas (sponsored by Shell, The Times, Price Waterhouse Coopers and brewing giant SAB Miller), is a “public square within which we can explore the crisis of values”. The Festival “is very much a PUBLIC conversation”. Its motto is “FREE SPEECH ALLOWED”.
When a coalition of humanist, secular and equality groups rallied against the Pope’s state visit to Britain earlier this year, the IoI issued a press release (PDF) describing itself as a “leading British humanist thinktank”, denouncing the “hysterical” arguments of the Vatican’s critics and accusing “fellow-secularists” of conducting a “New Atheist witch-hunt”.
The Institute of Ideas has a close, if ambiguous, relationship with the online magazine Spiked, an outspoken scourge of environmentalism whose memorable slogans include “Bomb the Bans” and “Humanity is under-rated”. Both are orphan children of the magazine formerly known as Living Marxism (subsequently LM), which went bankrupt at the turn of the decade, following a disastrous libel defeat. Both are dominated by ex-members of the UK’s long-defunct Revolutionary Communist Party. Spiked contributors regularly feature in the Institute’s debates, and the magazine often echoes IoI concerns. Ahead of the Papal visit, Spiked ran articles attacking the reaction from secularists, including New Humanist, as a “fear-driven campaign of demonisation”.
Critics have accused the Institute of Ideas and Spiked of knee-jerk contrarianism, of empty sloganeering, of trading the garb of the far-left for that of hard-right libertarians, of being guided more by the interests of their corporate sponsors than by any coherent underlying philosophy.
But whatever else one thinks, Spiked and the IoI have a talent for getting noticed. Claire Fox gets a weekly slot on BBC Radio 4’s Moral Maze discussion programme. Spiked’s “editor at large”, Mick Hume, has a regular column in The Times. The Institute of Ideas is active in UK schools, as is a related organisation, Worldwrite. Whole websites have been devoted to tracking the influence of ex-RCP figures in the UK media.
So what kind of humanists are they? Do they have a genuine commitment to open debate or is this just a rhetorical conceit? And who’s really defending the legacy of the Enlightenment? I went along to this year’s Battle of Ideas festival to try to find out.
From The Skeptic
Like many of the touchy-feely messages that flood modern America, The Secret is about the rejection of the “inconvenient” truths of the physical world. In the broad culture, science and logic have fallen out of fashion. We are, after all, a people who increasingly abandon orthodox medicine for mind-body regimens whose own advocates not only refuse to cite clinical proof, but dismiss science itself as “disempowering.” (The rallying cry that “you have within you the energies you need to heal” is one reason why visits to practitioners of all forms of alternative medicine now outnumber visits to traditional family doctors by a margin approaching two-to-one.) What I find most remarkable about The Secret, however, is that it somehow mainstreamed the solipsistic “life is whatever you think it is” mindset that once was associated with mental illnesses like schizophrenia. The Secret was (and remains) the perfect totem for its time, uniquely captivating two polar generations: Baby Boomers reaching midlife en masse and desperate to unshackle themselves from everything they’ve been until now; and young adults weaned on indulgent parenting and — especially — indulgent schooling.
Indeed, if there was a watershed moment in modern positive thinking, it would have to be the 1970s advent of self-esteem-based education: a broad-scale social experiment that made lab rats out of millions of American children. At the time, it was theorized that a healthy ego would help students achieve greatness (even if the mechanisms required to instill self-worth “temporarily” undercut traditional scholarship). Though back then no one really knew what self-esteem did or didn’t do, the nation’s educational brain trust nonetheless assumed that the more kids had of it, the better.
It followed that almost everything about the scholastic experience was reconfigured to support ego development and positivity about learning and life. To protect students from the ignominy of failure, schools softened criteria so that far fewer children could fail. Grading on a curve became more commonplace, even at the lowest levels; community-based standards replaced national benchmarks. Red ink began disappearing from students’ papers as administrators mandated that teachers make corrections in less “stigmatizing” colors. Guidance counselors championed the cause of “social promotion,” wherein underperforming grade-schoolers — instead of being left back — are passed along to the next level anyway, to keep them with their friends of like age.
There ensued a wholesale celebration of mediocrity: Schools abandoned their honor rolls, lest they bruise the feelings of students who failed to make the cut. Jean Twenge, author of Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled … and More Miserable Than Ever Before, tells of pizza parties that “used to be only for children who made A’s, but in recent years the school has invited every child who simply passed.” (Twenge also writes of teachers who were discouraged from making corrections that might rob a student of his pride as an “individual speller.”) Banned were schoolyard games that inherently produced winners and losers; there could be no losers in this brave new world of positive vibes.
Amid all this, kids’ shirts and blouses effectively became bulletin boards for a hodge-podge of ribbons, pins and awards that commemorated everything but real achievement. Sometimes, the worse the grades, the more awards a student got, under the theory that in order to make at-risk kids excel, you first had to make them feel optimistic and empowered.
…Tellingly, when psychologists Harold Stevenson and James Stigler compared the academic skills of grade-school students in three Asian nations to those of their U.S. peers, the Asians easily outdid the Americans — but when the same students then were asked to rate their academic prowess, the American kids expressed much higher self-appraisals than their foreign counterparts. In other words, U.S. students gave themselves high marks for lousy work. Stevenson and Stigler saw this skew as the fallout from the backwards emphasis in American classrooms; the Brookings Institution 2006 Brown Center Report on Education also found that nations in which families and schools emphasize self-esteem cannot compete academically with cultures where the emphasis is on learning, period.