Author Archives: Peter Levine

in the crypt of the Medinaceli

A little more than a week ago, we were in Toledo, that ancient city where Muslim, Catholic, and Jewish faiths and cultures flourished and intermingled between the years 1000 and 1500. We spent the day wandering into cathedrals, mosques, and synagogues and along winding alleys that concealed lush patios. The driving wind carried wet snow.

My endurance for this kind of thing can be a bit greater than my family’s, so at dusk, I proceeded alone to the Hospital de San Juan Batista, a vast Renaissance structure on the outskirts of town.

I turned out to be the hospital’s sole visitor. I found my way to the chapel and then down into the crypt. Here, several stories underground, are buried grandees from the Spanish ducal house of Medinaceli, one of the most ancient in Europe. They include a duke who was shot by Republican forces in Madrid in the 1930s and his widow who lived alone in the Hospital–in grim splendor–for many postwar decades.

I took three steps toward the marble sarcophagi. Someone else took three steps behind me. I turned, expecting to see a guard: no one. I took two more steps, and two more sounded as clearly behind. You know that it was an echo. I knew it, too, but it was quite hard to believe it, hundreds of feet beneath this city of inquisitors, heretics, martyrs, and ghosts. The hair stood on the back of my neck, and I retreated before I could read the names on those tombs.

university-community partnerships for research

Tufts President Larry Bacow holds an annual symposium for Tufts faculty, students, and staff and various nonprofit leaders, government officials, and residents of the communities in which we work (Somerville and Medford, Massachusetts, plus Boston’s Chinatown neighborhood). Today’s symposium attracted more than 100 participants and was focused on research.

I like Bacow’s framing: The University has two “products”: educated graduates and knowledge. Some of the knowledge we can and should produce can be generated privately: he mentioned pure philosophy. as an example. But some faculty must create knowledge in partnerships with communities, because of the nature of their research. For example, one cannot envision, develop, and implement an experimental “treatment” to address a social problem without serious input from people in the communities affected.

Mixed groups worked at small tables to discuss fictional scenarios involving research. (For full disclosure: I had written those scenarios.) At our table, the fictional story began with a nonprofit service agency that had done no evaluation before it approached Tufts for help. Colleagues at my table rejected this premise. They argued that community organizations inevitably evaluate; it’s just that their evaluations may not be formal or explicit. That was interesting feedback for me, because we are approached at least once a month by nonprofits that say, “We have never done any evaluation; can CIRCLE help us?” I’m thinking that a good response may often be, “You have evaluated, and we should start with what you have learned already.”

Two important practical challenges emerged. 1) Universities tend to capture the lion’s share of funds, especially overhead, from joint grants. And 2) it is very hard to get tenure for the kind of patient work that community partnerships require.

On that second point, I think the best advice comes from Imagining America’s report, Scholarship in Public. These are some key points in that report: 1) There is a huge range of quality in community research, and by no means all of it should be rewarded; we need standards of excellence. 2) Community research often takes the form of multi-part projects or programs. Tenure committees should evaluate whole projects, not publications. 3) The issue of promotion is especially sensitive because faculty from minority backgrounds are the most likely to do community-based research.

idea for a moral philosophy survey

I suspect that people make moral judgments based on a mix of principles, rules, virtues, moral exemplars, and stories. My own philosophical position is that these factors are on a single plane. Principles need not underlie stories, for example. There can be a web of influence or implication that connects all these different kinds of factors. It can be legitimate for a story to imply a principle, a principle to imply respect for an exemplar, the exemplar to suggest respect for a virtue, which implies a different principle. None is necessarily primary or foundational.

As an empirical matter, people differ (I assume) in how their moral thought is organized. If you envision each moral factor as a node, and each implication from one factor to another as a network tie, then we each have a moral network map in our mind. But for some, the map will look like an organizational chart, with a few very broad principles at the bottom, which imply narrower principles, which imply specific judgments. For others, a single story (like the Gospels, or one’s own traumatic experience) lies at the center, and everything else radiates out. Some may have a random-looking network map, with lots of nodes and connections but no order. And some–whether by chance or not–will have what’s called a “scale-free” network, in which 20% of the nodes are responsible for 80% of the ties. That kind of network is robust and coherent, but not ordered like a flow chart. The 20% of “power nodes” may be a mix of stories, exemplars, principles, and virtues.

I would further hypothesize that people of similar cultures have similar moral network maps.

How to find out? I wonder if you could give people an online survey that led with a fairly realistic but fictional moral situation.* It would be something close to lived experience, not a scenario like a trolley problem that is contrived to bring abstract principles to the surface.

Respondents could then be asked:

1. What principles (if any) influence you when you think about what you should do?

2. Whom would you imitate (if anyone) when you’re deciding what to do?

3. What virtues (if any) would you try to embody when you’re deciding what to do?

4. What stories (if any) come to mind when you’re deciding what to do?

All of a respondent’s answers could then be displayed on a screen, randomly scattered across the plane. The respondent could be given a drawing tool and asked to draw arrows (one- or two-directional) between factors that seem to influence or support other ones. Those data would generate a moral network map for the individual, and we would see how much the structure of people’s maps differ.

*It would be very challenging to write a scenario that didn’t bias responses toward one kind of moral factor. It would also be difficult to create a fictional scenario that had salience for different people. But the general idea would be to create a nuanced, complex, realistic situation demanding a moral response. For me personally, the kind of fictional story that would resonate would be something like this: “Your child attends a local public school. She’s doing well academically and learning some academic material in classes, although not as much as she could. The school is racially and culturally diverse, and she benefits from learning about people who are demographically different. White, middle-class students perform better on standardized tests within this school than their peers who are children of color. The principal is caring and concerned with equity but does not seem to have a vision. The teacher is not especially nice but does seem effective at raising all children’s test scores. Options for you include moving your kid to a different school, becoming more involved in the school’s governance, or advocating for a policy change. What do you feel you should do?”

going deeper on gay marriage

At a meeting last week, we discussed whether gay marriage makes a good topic for discussion in a philosophy or civics course at the high school or college level. Some participants argued that there are no good secular, public reasons against gay marriage. Students (at any level) may have personal convictions against it, but they can only disclose those convictions (if they dare). They will not be able to make arguments relevant to fellow students who hold different convictions. All the neutral arguments favor gay marriage. And that makes it a poor choice for a discussion topic.

I’m not certain that’s correct, but I do think that gay marriage is nested in broader issues that make better discussion topics. IF we should live in a liberal, democratic state that is neutral about religion, AND IF that state should give special legal recognition and benefits to “marriage,” defined as a very specific contract between pairs of consenting adults, THEN that recognition and those benefits should be available to gay citizens as well as straight ones. That argument seems very straightforward to me and virtually impossible to refute on its own terms. But …

Should we live in a liberal, democratic state that is neutral about religion? That’s a good, complicated, heavily-discussed topic. It raises thorny cases. For example, Martin Luther King was a Christian minister and theologian who made brilliant, “faith-based” arguments against segregation. Those arguments influenced policymakers and voters in our liberal democracy. Was his influence appropriate? If so, why?

Second, should the state recognize and provide benefits for only certain kinds of contracts, defined as “marriages?” Today, in some states, gays may marry legally. But everyone who marries enters into a contract that has certain features. It is designed to be permanent, although there is an intentionally difficult escape hatch in the form of divorce. It combines in one package monogamous sexual intimacy, economic unity, parenting and adoption rights, cohabitation, tax benefits, inheritance, and other legal privileges. Clearly, these elements could be unpacked and offered a la carte.

In practice, marriages do differ. Some people who marry are never sexual partners nor plan to be. Some couples do not expect or value monogamy. Prenuptial agreements may override the principle of economic unity or common property. Yet it remains important that the state — and social custom — favors one model of marriage (even when gay marriage is permitted).

I think this second issue (standardized legal marriages versus a la carte contracts) is pretty interesting. If legal marriage became very flexible, it would be like forcing everyone to negotiate their own prenuptial agreements. I would personally hate that idea. It seems extremely stressful to have to invent one’s own model of marriage as a couple and then write it all down in legal terms. I would much rather buy into an existing legal and social norm. But this seems like a worthy topic of discussion.

complaint choirs

According to the folks at complaintchoir.org,

    In the Finnish vocabulary there is an expression “Valituskuoro”. It means “Complaints Choir” and it is used to describe situations where a lot of people are complaining simultaneously. [Talervo] Kalleinen and [Oliver] Kochta-Kalleinen thought: “Wouldn’t it be fantastic to take this expression literally and organise a real Complaints Choir!”

Thanks to their work, there have been complaint choirs around the world. Here’s an example from Chicago:

In a serious mode, I would complain about these complaints–where are the solutions? But I’m happy to lighten up and enjoy the show, in particular the natural juxtaposition of the merely personal with the grandly political: “Our president is a cowboy / I hate my homeowners association.” It’s the lifeworld and the public sphere all mashed together and set to music. A democratic art.