why young people react favorably to the word socialism

A recent Pew survey asked people to react to the words “socialism” and “capitalism.” It reveals some quirks, like the 12% of Tea Party supporters who favor socialism–what’s up with them? (See the table below.) But I’m especially interested in the age differences, brought to my attention by Iris Deroeux.

Among 18-29s, 49% react favorably to “socialism,” compared to 31% of the whole adult population and just 13% in the 65+ age range. Fewer young people (46%) react favorably to “capitalism.” The latter is not a wildly popular term in the whole sample, but around half the individuals in each age group like it.

One could explain young people’s favorable response to “socialism” in several ways. Their experience with actual capitalism has been limited to the past decade, which was a bad one. Arguably, they don’t have as much information/understanding of socialism as older people do–although I wouldn’t jump to that conclusion without data. (I would rather suspect that hardly anyone knows what it is.)

But here’s my actual guess: young people have heard “socialist” thrown as an epithet at Barack Obama. The President remains popular among them, and to the extent that he has lost popularity, a major reason is his perceived unwillingness to confront his opponents: the very people who label him a socialist. Those opponents (conservative or “movement” Republicans) have very weak youth following. So every time they call the President a socialist, the reputation of socialism rises.

What should “socialism” mean, anyway? I would say: Workers’ or popular control of the means of production. In a socialist society, either the workers own and manage the factories and farms by committee, or the government (seen as responsive to the whole population) owns and manages all the productive assets. Genuine popular control may be impossible because of Michel’s Iron Law of Oligarchy–which asserts that a small group will inevitably seize assets in their own interest–or it may be undesirable, but it is clear enough as an ideal.

By this definition, the United States has never been socialist, but the elements of our economy that could be described as socialist are relatively old and have shrunk. I am thinking of the Postal Service, public schools and universities, the Forest Service, prisons, and scattered agencies like the Tennessee Valley Authority and NASA. All could be described as providing goods or services by directly employing workers in the state sector. But all have lost their monopolies in an age of UPS and FexEx, the University of Phoenix, school vouchers, SpaceX, and for-profit prisons. The US has never nationalized companies, and worker-owned enterprises have always been small.

Another definition holds that a government is socialist if it taxes and spends in order to distribute goods or social outcomes more equally. I would reject that definition because it conceals an important difference between states that produce things and states that buy things from private vendors. Our governments (at all levels) tax and spend, but to a large extent, they spend tax dollars on capitalist goods and services. Social Security checks go to individuals who buy what they need on the market. Medicare and Medicaid checks go to private hospitals, pharmaceutical companies, and physicians’ practices. The Department of Defense buys aircraft carriers from Northrop Grumman et al. I see that as regulated or subsidized capitalism, not socialism. It is the central direction of the Obama administration, which has tried to stimulate capitalist enterprise and subsidize and regulate private medical insurance. When they’ve ended up owning an enterprise, they’ve tried to get rid of it as fast as possible: what I’ve called “hot potato” socialism.

It would be analytically less clear, but not wrong, to assert that any government that taxes and spends is socialist. In that case, however, Mitt Romney is only a few percent less socialist than Barack Obama is, and FDR was only a bit more socialist than Herbert Hoover was. Socialism can’t be a deep political divide if all governments have taxed and spent since the 1700s. (We just haggle over the quantity.)

That’s why I think modern libertarianism often adds two ingredients: 1) taxing and spending should be local or state prerogatives, and 2) any federal spending should be limited to the express purposes listed in Article I of the Constitution. There are arguments for these views, but it’s important to notice that they are but weakly tied to the basic arguments against socialism. If socialism is taxing and spending, then any American city would be a socialist republic even if the federal government got completely out of the business of education, welfare, health, and environmental protection.

To return to the survey results: I doubt very many Americans have a sharp definition of socialism, and I suspect that our implicit definitions vary quite widely (from any degree of government-funded welfare to a Leninist state monopoly of production). “Capitalism” seems surprisingly unpopular to me, and “socialism” polls better than I would have expected. I would guess that reflects a backlash against the way the term is being used to marginalize President Obama, rather than an actual endorsement of socialist principles–but who knows?

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Connie Flanagan at Tufts

University of Wisconsin Professor Constance Flanagan has won the 2012 Tisch Research Prize, which recognizes her career of distinguished research on young people’s civic engagement. The award will be presented at Lincoln Filene Hall, Tisch College, on March 26 from 4:30-6 pm. Following a very brief ceremony, I will interview her about her work and major findings. We will then welcome the audience to join the conversation about what encourages young people to develop as active citizens, what results from their civic engagement, and how their political identities vary.

An RSVP is not required, but it would be helpful if you would indicate that you plan to attend by clicking here.

Connie Flanagan is a psychologist who had investigated young people’s civic and political engagement in Europe, Latin America, and in the United States among college students, non-college-bound young adults, and adolescents. She conducts both qualitative and quantitative research, thinks and writes theoretically, and has launched civic education programs for undergraduates at both Penn State and Wisconsin. She has won many awards, served as a mentor for many colleagues, and written widely cited works.

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are college faculty responsible for educating the whole student?

(Washington, DC) I am at a conference at which most of the participants–who represent a few dozen diverse colleges and universities–believe that faculty should take more responsibility for the overall welfare and development of their students. Professors should worry about problems (such as depression and interpersonal conflict) that interfere with learning, and they should treat students’ non-academic experiences as assets for learning.

I agree that many students, including those enrolled at expensive, private colleges, face significant challenges outside of the classroom that should be addressed. I also agree that the best education always draws on the “whole person.” But whether faculty should pay attention to these issues is a more complicated question. Consider professors in the following imaginary cases:

  1. A poorly funded metropolitan public university whose student body (of more than 50,000) is mostly composed of part-time commuters older than 25. The issues that arise in their personal lives clearly interfere with their learning. If daycare falls through, they will fail a course. At the same time, their experiences from family, work, and community are educational assets. But each professor teaches hundreds of such students every semester. Their personal challenges seem overwhelming. The faculty have their own problems balancing work and life on inadequate salaries–many are adjuncts. They are likely to agree that students need help with psychosocial problems, but they may not feel that the responsibility can justly be assigned to them. Professors may also resist being paternalistic toward adult students.
  2. An expensive, private, selective college. It may employ more professionals in student affairs than faculty. For a sticker price of $50,000 or more, it provides 24/7 services for its undergraduates, including counseling, extracurricular activities, and well-appointed facilities. The students may, on average, have higher family incomes and social status than the faculty. Professors should recognize that these students still have psychosocial problems, including depression, which are relevant to their learning. (And to teach them is the faculty’s job.) Yet professors can reasonably conclude that students’ problems are mainly someone else’s business.
  3. A large, research-oriented university with impressive graduate programs, labs, and libraries. Its students probably face personal and psychosocial problems at rates approaching those at the metropolitan public university, and the institution’s support per/student is probably scanty. But faculty have legitimate reasons not to make addressing their students’ needs a high priority. Professors don’t conduct research and train PhD students just for the prestige and grant money or for self-indulgent reasons. They are trying to cure HIV/AIDS, save migratory birds, preserve the heritage of the Renaissance, or understand the relationship between freedom and prosperity (to name just a few examples). These are idealistic goals, requiring a degree of commitment and even self-sacrifice. When faculty weigh an extra hour trying to cure cancer versus an hour caring about undergraduates’ depression, I think they have legitimate reasons to stay in the lab.
  4. A teaching-oriented liberal arts college in a small town. In this case, the implicit agreement holds that the college will take care of the “whole student.” That is pretty obviously what all the faculty and staff are employed to do. Besides, the students may represent a substantial proportion of the town’s population, so they are neighbors and fellow citizens as well as “customers.” The college may not have highly impressive labs or libraries, and its students may be some of its most important assets. So this is a case where holistic concern for the student is obligatory.

Because students at all four kinds of institutions bring problems and assets from outside of academia, we should pay more attention to their whole lives. I think there are ways to integrate concern for the “whole student” into all kinds of courses and programs. But we shouldn’t pretend that this is easy or free of tradeoffs and legitimate concerns.

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Newt Gingrich’s contract with Fannie Mae

(Washington, DC) Newt Gingrich released his contract with Fannie Mae just in time to argue about it with Mitt Romney. At the Florida debate, Romney said, “This contract proves you were not a historian. You were a consultant …. And you were hired by the chief lobbyist of Freddie Mac.” Gingrich replied, “Gov. Romney has done consulting work for years … I’ve never suggested his consulting work was lobbying.”

The problem is not whether Newt Gingrich “consulted.” Consulting could mean anything, including historical research. The contract is fairly remarkable for not saying what his consultancy will entail. There are no deliverables, no scope of work, no deadlines, no metrics. I don’t know how common such vagueness is on K Street, but no organization I have ever dealt with would tolerate it. I can think of only two explanations:

  1. Fannie Mae and Newt Gingrich had an understanding about what he would do that they did not want to commit to paper. For instance, he was going to lobby but didn’t want to register as a federal lobbyist. Or …
  2. Gingrich was not going to do anything. Fannie Mae was simply willing to pay him $300,000 to keep him happy and friendly.

If Gingrich was selling the influence he had obtained as a public official, I think that’s fundamentally unethical. At a minimum, it should be disclosed. If he was selling something of intrinsic value, such as history or strategy, then I don’t see why it would be left unmentioned in the contract.

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action civics goes mainstream and gets controversial

The phrase “action civics” was coined last year by a group of people and organizations that encourage k-12 students to choose, discuss, and study social issues and take collaborative action. I’m a charter member of the National Action Civics Collaborative and wrote about the first Action Civics Conference on HuffPost.

Much to my surprise, on Jan. 10, Education Secretary Arne Duncan explicitly quoted our phrase. “The new generation of civic education initiatives,” he said, “move beyond your ‘grandmother’s civics’ to what has been labeled ‘action civics.’” He cited Mikva Challenge, one of the leaders of the National Action Civics Collaborative, as an exemplary program.

That reference caught the attention of Chester E. Finn, Jr., an often insightful conservative voice on education. In a column entitled “Should Schools Turn Children into Activists? And Should Uncle Sam Help?,” Finn expresses some concerns about “action civics.”

He begins with the premise that “pretty much everybody favors better ‘civics education,” adding that everyone “is alarmed that barely a quarter of U.S. school kids were at or above the ‘proficient’ level on the 2010 NAEP assessment of civics.”

I share Finn’s concerns about civic knowledge, but I would note that the NAEP is designed to yield scores in the ballpark of the ones we get. The specifications for the test require, for instance, that a certain proportion of the items be “advanced,” meaning that only 5% of students will be expected to answer them correctly. So the idea that “barely a quarter of students” scored at proficient is mainly an artifact of the test specifications. The greatest value of the NAEP is for tracking trends over time and comparing groups of students. Overall, the trends in the NAEP civics have been remarkably flat, and I would describe the test as a hard one. But, just like Finn, I would like to see kids do better.

Finn proceeds to describe the key debate in the field pretty accurately and fairly:

It is, indeed, a modern platitude that “we must do something to improve Americans’ knowledge of civics and government.”

But there is a problem in civics education, a sort of dividing line, about which there is far less agreement across society. On one side, we find an emphasis on infusing kids with basic knowledge about government, an understanding of the merits (as well as the shortcomings) of American democracy, and a sense of what can still be called patriotism: the belief that this country and its values need to be defended. …

On the other side, we find much greater emphasis on civic participation and activism, on voluntarism and “service learning,” and on what is often termed “collective decision making” (or problem solving) and “democratic engagement,” which often boils down into the communitarian view that issues facing society are best dealt with through group action, by people joining hands and working together rather than through the political process.

That description seems about right. I’m on the “democratic engagement” side, but I am afraid I have to agree that it often degenerates into apolitical and unintellectual service. I’d only add that the “communitarian view” is itself controversial among people who support something like “action civics.” If, for you, the real goal is free and robust debate about social issues, or critical use of the mass media, or political activism (important to Mikva), or “public work,” then you may not like to be called a communitarian.

If you read Finn carefully, you’ll notice that he sees some value in the democratic engagement side. (E.g., “I will admit, after watching the antics of Congress, many state legislatures, and the current GOP presidential candidates, that American society would benefit from more ‘working together’ than our elected officials have displayed of late.”) His main rhetorical strategy in arguing for the “basic knowledge” side of the debate is to raise questions about phrases found in a recent report to which I am a signatory. For instance, he asks:

  • Values examined by whom? What sort of “action”?
  • What exactly are “generative civic partnerships” and who in particular is supposed to be “empowered” to do what?

Those are fair questions. For one thing, they point to actual linguistic vagueness in some of our documents. For another, Finn has a right to be worried lest people whose political views he doesn’t share start requiring kids to examine his values and take action against his policies.

If I had to frame a full response, here would be some of my leading points:

  1. The frightening declines (i.e., changes over time) do not involve young people’s political knowledge, but rather their actual experience participating in voluntary groups and deliberating with others who hold different views. Test scores in civics are flat; the number of credits earned in social studies has risen; but membership in groups, attendance at meetings, and discussion of issues have fallen badly.
  2. That first point should alarm conservatives at least as much as liberals, because it is evidence of a shrinking civil society and a weakening voluntary sector.
  3. Social studies teachers are not a bunch of liberals intent on turning kids into Saul Alinsky; they are very mainstream and perhaps a bit conservative about both politics and pedagogy.
  4. Despite segregation by race, class, and ideology, all classrooms contain students who hold diverse political views. Good pedagogy requires evoking their diverse views and getting them to disagree well (with evidence and civility).
  5. My own core commitment is to open-ended politics. I don’t believe neutrality is possible or that the pursuit of neutrality is desirable. Any teaching does and should impart values. But you can create discussions and decision-making processes that are outside your control, that go where the group takes them. Open-ended interactions are scarce at a time when politics is manipulative and strategic, education is closely constrained, and people have segregated themselves into ideological silos. For me, creating space for open-ended politics is the heart of “action civics.”
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youth in the South Carolina primary

My substantive post for the day is over at Politico:

New role for young voters.

I begin, “Young voters have played a crucial role in the 2012 Republican primaries, but in South Carolina, their role is due to change.

The big story so far has been their strong support for Ron Paul. Without younger voters, he would have been an also-ran in Iowa and New Hampshire.

But in South Carolina, there are many more potential young voters in a far larger voting pool. …”

[Jan. 22: CIRCLE's analysis of the actual South Carolina primary is here. Youth turnout was 8% (par for the course). Paul won the youth vote and quintupled his support over 2008, but Obama still got three times as many South Carolina primary voters in '08 than Paul drew in 2012.]

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Secretary Arne Duncan on Civic Education

These are key passages from Secretary Duncan’s remarks at the White House “For Democracy’s Future” forum on January 10. (I arrived late because I had been working on the NAEP–at the Department’s expense–and the Secret Service doesn’t admit latecomers to White House events. So I missed the speech but appreciate being able to read the text.)

Unfortunately, we know that civic learning and democratic engagement are not staples of every American’s education today. In too many schools and on too many college campuses, civic learning and democratic engagement are add-ons, rather than an essential part of the core academic mission.

Too many elementary and secondary schools are pushing civics and service-learning to the sidelines, mistakenly treating education for citizenship as a distraction from preparing students for college-level mathematics, English, Science, and other core subjects.
And most institutions of higher education now offer civic learning as an elective, not as a critical component of preparing students to compete in a knowledge-based, global economy.

This shunting to the sidelines of civic education, service learning, political participation, and community service is counterproductive. Preparing all students for informed, engaged participation in civic and democratic life is not just essential–it is entirely consistent with the goals of increasing student achievement and closing achievement gaps.

It is consistent with preparing students for 21st century careers. And it is consistent with President Obama’s goal to have the highest proportion of college graduates in the world by 2020. As Tony Wagner of the Harvard Graduate School of Education says, there is a “happy convergence between the skills most needed in the global knowledge economy and those most needed to keep our democracy safe and vibrant.”

….

The United States can no longer meet global challenges like developing sustainable sources of energy, reducing poverty and disease, or curbing air pollution and global warming, without collaborating with other countries. And the U.S. cannot meet those global challenges, both here in our local communities or abroad, without dramatically improving the quality and breadth of civic learning and democratic engagement.

These findings make plain that our institutions of higher education—and their elementary and secondary school partners—need to expand and transform their approach to civic learning and democratic engagement.

This is not a time for tinkering, for incremental change around the margins. At no school or college should students graduate with less civic literacy and engagement than when they arrived. More and better is the challenge before us–and that is why your leadership is critical if we are to take this work to another level.

….

Unlike traditional civic education, civic learning and democratic engagement 2.0 is more ambitious and participatory than in the past. To paraphrase Justice O’Connor, the new generation of civic education initiatives move beyond your “grandmother’s civics” to what has been labeled “action civics.”

The goals of traditional civic education–to increase civic knowledge, voter participation, and volunteerism–are all still fundamental. But the new generation of civic learning puts students at the center. It includes both learning and practice—not just rote memorization of names, dates, and processes. And more and more, civic educators are harnessing the power of technology and social networking to engage students across place and time.

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Cambridge ladies who don’t have furnished souls

Last week, I went into my usual barbershop in Somerville, MA, where the men’s haircuts are $12. It’s underground and the walls are painted with scenes of southern Italy. Tony, the barber, was talking with three customers. Everyone was using a mixture of Italian and English. The customer in the middle chair was the center of attention. Bobby never forgave her, it seemed. I gradually figured out that she was referring to Bobby Kennedy, and he never forgave her because she had been so strong for Stevenson in ’56. I managed to ask Tony who she was, and he said, “That’s Mrs. Schlesinger; she’s 100 years old.”

Well, it turns out that she is Marian Cannon Schlesinger, the first wife of Arthur Jr., who has just recently published her latest book, I Remember: A Life of Politics, Painting and People (2011). Born to a distinguished Harvard professor and novelist mother, she studied Chinese painting in Beijing in the 1930s. She wrote and illustrated a classic children’s book about China; the New Yorker called the pictures “exceptional.” She married Arthur Schlesinger, Jr.,  and followed him to Kennedy’s Washington but got divorced in 1970, later writing Snatched From Oblivion, a memoir of strong women, politics, and Harvard’s uneasy relations with Cambridge.

A big cold front was blowing in, with winds up to 40 miles an hour. Ms. Schlesinger had walked in on her own and happily walked back out. I guess she was speaking to the barber in Italian because she knows that language among many others. But she’s not really 100, only about 98 or 99.

It made me think–critically–of the famous lines by e. e. cummings about “Cambridge ladies who live in furnished souls.” Perhaps e. e. should have been more attentive to some of the souls he met:

the Cambridge ladies who live in furnished souls
are unbeautiful and have comfortable minds
(also, with the church’s protestant blessings
daughters,unscented shapeless spirited)
they believe in Christ and Longfellow, both dead,
are invariably interested in so many things—
at the present writing one still finds
delighted fingers knitting for the is it Poles?
perhaps. While permanent faces coyly bandy
scandal of Mrs. N and Professor D
…. the Cambridge ladies do not care, above
Cambridge if sometimes in its box of
sky lavender and cornerless, the
moon rattles like a fragment of angry candy

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Ron Paul’s appeal to young men

In Libby Copeland’s Slate article about Ron Paul’s appeal to young men, I say that this demographic group tends to be “interested in simpler, more abstract and pure philosophies.” I am sure I did say that, but I am not sure I like what I said.

  • I didn’t really have evidence from developmental psychology for my empirical claim that young men are drawn to simpler, more abstract, and purer philosophies.
  • I haven’t made a close enough study of Ron Paul’s positions to know whether he in fact represents a simple, abstract version of libertarianism.
  • I generally don’t like to make psychological generalizations about people who hold political views, especially if the generalizations are critical and the views are opposed to my own. That rhetorical style seems un-deliberative: it rejects a position as a character flaw instead of taking its reasons seriously.
  • I don’t necessarily think that libertarianism is simpler or more abstract than other political philosophies; that depends on the flavor of libertarian thought.

But I have observed all my life that Ayn Rand-style libertarianism appeals to a subset of young men. Thus Ron Paul’s 8,800 young voters in Iowa may not reflect a historical change or a growth of  libertarianism. Rather, a subculture that I remember vividly from the 1980s recently had an opportunity to make a splash in a low-turnout, multi-candidate election.

Also, to my very core, I am a moral pluralist, in the tradition of Isaiah Berlin. I believe that human foxes are more mature than human hedgehogs–that every situation requires a different response. Thus I am willing to say that some versions of libertarianism (just like some versions of liberalism and socialism) are more mature than others, the measure being how many valid but conflicting principles they can accommodate and how sensitive they are to context.

So one can become a libertarian because, like Hayek, one doubts that central planners can accumulate enough information to govern wisely; and because, like James C. Scott, one has observed horrible results when even idealistic leaders “see like a state”; and because, like Milton Friedman, one recognizes that human freedom is implicit in reciprocal exchange; and because, like Ronald Coase and many others, one believes that markets are maximally efficient, and efficiency yields human goods. One might look with real anger at cases like democratic India and Tanzania before they embraced market freedoms and draw the conclusion that liberalization is good for human flourishing.

But these are not the only valid or relevant insights. Even if states and planners can never see or know everything important, neither can markets. Even if freedom is implicit in exchanges, it does not merely lie there, for people are not only producers, traders, and consumers. Besides, even if freedom is infinitely precious, so is happiness, and that is more likely to come from belonging to a community than from having myriad choices. Even if markets are maximally productive, they also destroy people and nature.

So without sacrificing fundamental libertarian insights, one can develop a theory that encompasses a personal ethic of philanthropy, a positive stance toward communities and their norms, and policy proposals that direct their benefits at poor communities (such as government-funded vouchers for education, microfinance loans, or giving slum-dwellers land titles). And if these policy proposals don’t work out, one can adjust. In that case, a sophisticated, nuanced libertarianism emerges. Although it is not my view, I would never disparage its proponents’ personalities.

In contrast, there is a view that sees all obligations to assist or care for other people (other than honoring contracts) as burdens and threats to liberty. It opposes not only central planning but also ethical and emotional entanglements. To me, that is an immature theory, much as socialism is immature when it ignores the need for incentives and limits on power. I do not think that embracing the simplest version of libertarianism is typical of young people, but I do suspect that a certain type of young man who is hyper-confident about his own capacities and alienated by human entanglements is drawn to the simplest version. And I am willing to say that that is immature.

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Seamus Heaney, The Republic of Conscience (questions for a discussion)

Below is the text of Seamus Heaney, “From the Republic of Conscience,” which was commissioned by Amnesty International and published on Human Rights Day, 1985. The text is from David Pierce (ed.), Irish Writing in the Twentieth Century: A Reader (Cork University Press, 2000), p. 1033. It makes an excellent stimulus for reflecting on your relationship to the political world, ideally in conversation with peers.

Seamus Heaney, The Republic of Conscience
Questions:

What literally happens in the poem? What is the plot?

Why do the immigration authorities show the narrator a picture of his grandfather and ask him for his traditional cures and charms?

What would it be like to have citizenship only in the Republic of Conscience?

Where do the salt and seawater that they hold sacred (and use for writing) in the Republic of Conscience come from originally?

Why is lightning good and fog, bad?

What shows that the Republic is “frugal,” and why is it so?

Why were the visitor’s arms different lengths when he arrived?

What is the significance of the Republic’s “sacred symbol,” the boat?

I think the language of the poem is beautiful, and it describes beautiful things. What is the relationship between aesthetics and conscience? Can you have a conscience and not appreciate beauty or express yourself beautifully? (Does it matter that this statement is a poem?)

What does the visitor think about power? Is the Republic of Conscience actually an anarchy?

What does it mean that the ambassadors are never “relieved”? Is that a good thing for them, or a bad thing? (or both?)

Are you a dual citizen of the Republic of Conscience?

(One final note about this poem, which is generally free of specialized vocabulary. Apparently, curlews are impressively migratory birds, traveling across continents and oceans. The Call of the Curlew is also the title of a novel, which I do not know, by Taha Hussein.)

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