It’s no secret among social scientists that, on average, family breakdown (notably divorce) is associated with multiple negative outcomes for children. But is divorce the causal factor? Recent evidence suggests that it is. Drawing on research that finds “that individuals who have workplaces with a larger fraction of co-workers of the opposite sex are significantly more likely to divorce later,” the authors
aim to identify the causal effect of divorce for the child whose father left the family because he met a new partner at work. We argue that this research design evaluates a realistic divorce scenario and offers a well-balanced relationship between internal and external validity.
To assess the long-run effect of divorce, we analyse children’s human capital and demographic outcomes. First, we examine college attendance. In Austria, college attendance implies that this person graduated from a higher secondary school. Second, we check the labour market status (employed; unemployed; out-of-labour force) up to the age of 25 years. Third, we examine children’s own family formation behaviour (i.e. fertility and marriage). Finally, we investigate the probability of early mortality (below 25 years of age). Our results show that parental divorce – due to a high level of sexual integration in fathers’ workplaces — has a negative effect on children’s long-term outcomes.
These negative effects include:
Lower levels of educational attainment for both sexes.
Higher likelihood of early mortality and worse labor market outcomes for boys.
Increased likelihood of teenage pregnancy and out-of-wedlock births for girls.
The researchers conclude, “Our results also imply that the negative consequences of parental divorce on children’s long-term outcomes should ideally not only be internalised by parents, but also by policymakers who design policies affecting parents’ incentives to divorce, or programmes which support children from disrupted families.”
“Figuring out what causes crime could be the key to reducing it,” says a recent post over at the Institute for Family Studies blog. However, the question of crime causality
has still proven tricky to answer. Some blame culture; others blame poverty or inequality; still others blame a lack of good government. A new study looks at the question through a different lens: Maybe crime is one manifestation of a “fast life-history strategy”—a bundle of traits, unified by a wide-ranging evolutionary theory, that also includes adolescent fertility and low paternal investment. The results suggest that, indeed, nations with young mothers and absent fathers also tend to have high crime, even after other potential causes have been accounted for.
While there are nuances and caveats to be made, it is interesting that “the strongest correlation is between crime and paternal presence, which I was able to chart because the authors kindly provided me their dataset”:
The study’s findings are, of course, far more complicated, but the paper nonetheless “buttresses the argument for stable marriages and delayed childbearing, and it suggests that policymakers should familiarize themselves with the details of life-history strategies so that they might think about how to change them.”
Economist Steven Horwitz has a recent post that is well-balanced in its approach to the social science on family structure. Responding specifically to W. Bradford Wilcox’s latest National Review piece, Horwitz brings up some excellent points that should be considered:
“[T]here are differences among single-parent households formed through: 1) the choice to have and raise a child by oneself; 2) death of a spouse; and 3) divorce. Each of these presents a different set of circumstances and tradeoffs that we might wish to consider when we think about the role of family structure.”
“The empirical evidence under discussion has to be understood with an “all else equal” condition. A healthy marriage will indeed produce better outcomes than, say, single motherhood. But there is equally strong social scientific evidence about the harm done to children who are raised in high-conflict households. Those children may well be better off if their parents get divorced and they are raised in two single-parent households with less conflict.”
“[T]o say that married parents create “better” outcomes for kids does not mean that other family forms don’t produce “acceptable” outcomes for kids. It’s not as if every child raised by a single mother, whether through divorce, widowhood, or simply not marrying the father, is condemned to poverty or a life of crime. Averages are averages.”
“[P]arents matter too…That parents matter too is most obvious with divorce, where leaving a bad marriage may be extremely valuable for mom and/or dad, even if it leads to worse outcomes for the kids. The evidence from Stevenson and Wolfers that no-fault divorce has led to a decline in intimate partner violence as well as suicides of married women makes the importance of this point clear. We can acknowledge that higher divorce rates have not been good for kids, but we can’t do single-entry moral bookkeeping. We have to include the effects of divorce on the married couple, because adults matter too.”
Readers of Difficult Run likely know that family structure and child well-being is a subject that I have spent quite a bit of time studying and reporting. It is this reason that I was excited to see this very subject revisited by the Princeton-Brookings collaboration The Future of Children in their October 2015 issue. According to the introduction article, this issue has a number of interesting points:
While many of marriage’s mechanisms “could be bolstered by public programs that substitute for parental resources—greater cash assistance, more generous health insurance, better housing, more help for caregivers, etc.—studies of child wellbeing that attempt to control for the indirect effects of these mechanisms typically find that a direct positive association remains between child wellbeing and marriage, strongly suggesting that marriage is more than the sum of these particular parts. Thus…the advantages of marriage for children are likely to be hard to replicate through policy interventions other than those that bolster marriage itself” (pg. 6).
“Cohabitation…is associated with several factors that have the potential to reduce children’s wellbeing, including lower levels of parental education and fewer legal protections. Most importantly, cohabitation is often a marker of family instability, which is strongly associated with poorer outcomes for children. Children born to cohabiting parents see their parents break up more often than do children born to married parents; in this way, being born into a cohabiting parent family sets the stage for later instability. On the other hand, stable cohabiting families with two biological parents seem to offer many of the same health, cognitive, and behavioral benefits that stable married biological parent families provide” (pg. 6).
Social science evidence indicates that “same-sex couples are as good at parenting as their different-sex counterparts. Any differences in the wellbeing of children raised in same-sex and different-sex families can be explained not by their parents’ gender composition but by the fact that children being raised by same-sex couples have, on average, experienced more family instability, because most children being raised by same-sex couples were born to heterosexual parents, one of whom is now in a same-sex relationship” (pg. 6-7).[ref]Which is actually something the controversial sociologist Mark Regnerus has stressed.[/ref]
“Race continues to be associated with economic disadvantage, and thus as economic factors have become more relevant to marriage and marital stability, the racial gap in marriage has grown” (pg. 7).
Causes of the retreat of marriage “include growing individualism and the waning of a family-oriented ethos, the rise of a “capstone” model of marriage, and the decline of civil society. The authors argue that these cultural and civic trends have been especially consequential for poor and working-class American families. Yet if we take into account cultural factors like adolescent attitudes toward single parenthood and the structure of the family in which they grew up, the authors find, the class divide in nonmarital childbearing among U.S. young women is reduced by about one-fifth” (pg. 7).
Damon Linker has a good piece about the violence of mass shootings: Men and mass murder: What gender tells us about America’s epidemic of gun violence. Most perpetrators of violence in all societies (this is one of those social universals) are men, and mass shooters are no exception: “Murder is an overwhelmingly male act, with the offender proving to be a man 90 percent of the time the person’s gender is known. When it comes to mass shootings, the gender disparity is even greater, with something like 98 percent of them perpetrated by men.”
So, first there’s a connection between men and mass shootings. Then Linker goes one step farther and links a particular male response to perceived grievance:
Men and women both experience righteous indignation, of course. But there may be something specific about masculinity — perhaps its deep ties to irrational pride — that leads some men to experience a perceived injustice (and especially a string of them) as an excruciating personal humiliation that cries out not just for redress but for revenge. In this way, wounded pride provokes some men to lash out in a violent fury at their fellow human beings as a way of striking back at the intolerable injustice of the world.
And then he stops. Which is a shame. He should have kept going.
From shootings at MIT (i.e., the Tsarnaev brothers) to the University of Central Florida to the Ronald E. McNair Discovery Learning Academy in Decatur, Ga., nearly every shooting over the last year in Wikipedia’s ‘list of U.S. school attacks’ involved a young man whose parents divorced or never married in the first place.
Let me pull in just one more article and then make some final observations. This one is from Sue Shellenbarger in the WSJ: Roughhousing Lessons From Dad. Shellenbarger starts out with an incredibly important observation:
There is no question among researchers that fathers who spend time with their children instill self-control and social skills in their offspring.
If you could name just two traits to lessen the likelihood that a young man ever considers school shootings as the solutions to his life’s problems, these would be the two traits. Social skills to avoid a lot of the alienation and failure that engenders the grievances in the first place, and to help these young men find constructive ways to deal with those grievances that do arise. And self-control to ensure that any grievances which cannot be ameliorated do not become a basis for action.
Everyone wants to find the one solution that’s going to solve school shootings. There isn’t one solution. No complex social problem has a simple, easy solution.[ref]That might not be a law of nature, but it’s a pretty good rule of thumb.[/ref] In particular, gun control debates basically do nothing but make people angry and waste our time. That’s not to say that we should not change our gun laws. There are actually very good arguments–philosophical and practical–for changing gun laws. School shootings, however, are not among those arguments. The basic reason for this is straightforward: most school shootings are premeditated. This means the killer has lots of time to acquire a gun. Most do so legally, passing background checks (which can’t screen for crimes you haven’t committed yet) and following all applicable laws. Those that do not, have the time and the means to acquire them illegally. So the only gun control laws that would do anything are gun control laws that would significantly decrease the availability of guns in the long term. Considering that there are more firearms than human beings in this country, nothing short of a massive, nation-wide confiscation program is going to put a dent in the practical availability of firearms, and therefore nothing that falls short of that is going to have a meaningful impact on the specific type of crime we’re talking about here.Such a sweeping change is not on the table.
Now, I understand a lot of folks will want to push back and insist that there are common sense changes we can make that will help at least a little bit. There really aren’t. Not when it comes to school shootings. When it comes to other gun-related problems–from suicide to gang violence–there is certainly a lot to talk about. I’m not trying to shut down the debate by claiming that laws don’t matter. Obviously, in general, they do. But in the specific case of school shootings–due to the nature of the attacks and the attackers–most incremental changes will have no effect. Add a waiting period? These guys are planning their attacks months or years in advance anyway. Close the gunshow loophole? Most of the shooters acquired their guns by going through the background check process. They didn’t need the loophole. Ban assault weapons? Almost all attacks use handguns anyway, including the deadliest. Reduce the magazine capacity? There is no practical difference in lethality–when attacking unarmed civilians–between a standard 15-round magazine and a low-capacity 10-round magazine. The deadliest school shooter used a mixture of 19 pre-loaded 10- and 15-round magazines. If they’d all been 10-round magazines, he would have maybe carried a few more and maybe reloaded a little more often. (It takes less than a second or two.)
So if you want to debate gun policy: that’s fine. There is lots to talk about. But insisting that incremental policies will have an effect in this particular case is just wishful thinking. I’m sorry, but that’s the reality.
But that doesn’t mean we are helpless to do anything. It just means that laws are not the solution to all social problems. I don’t think that that should really be a revelation, but in some sense it is. We love politics because it’s a spectator sport. It has a score. It has winners and losers. It has teams, and traditions, and tribes, and flags, and symbols, and so naturally it occupies a huge amount of our attention. Too much, I think.
The older I get, the more I think that it’s the quiet, informal, decentralized aspects of our society that are the most important. The traditions, the habits, the expectations, and the attitudes of a people matter a lot more than their laws. And there is room for us to make changes there. The only problem is that, because they happen at the individual level, they are not connected to an exciting sports spectacle. And, in addition, there is really no guarantee that our efforts will have any impact. But I think it’s the only thing that can really help maintain the aspects of our society we cherish and restore or fix the aspects that are broken.
I already posted about the danger of glorifying the mass killers. That’s not a legal change. That’s not a policy change. That’s a social change. It’s enough people–one at a time–deciding to turn off 24-hour cable news coverage, steer clear of clickbait and rumors and conspiracy theories, and opt out of lurid headlines full of details about the killers: their names, their pictures, their backgrounds, their manifestos, all of it.
Even bigger than that is the crisis of fatherlessness in our society. Kids need parents. They need mom. They need dad. We as a society have to figure out how to stem the tide of kids growing up without the irreplaceable guidance and influence of their fathers. We’re paying an incredibly high price for a lax attitudes about sex and parental responsibility that have time and time again placed the interests of adults above the interests of children. As time goes on, that price tag is only going to get higher. School shootings are just one particular symptom.
Excellent NYT article about the value of quantity time over so-called “quality time.”
There’s simply no real substitute for physical presence.
We delude ourselves when we say otherwise, when we invoke and venerate “quality time,” a shopworn phrase with a debatable promise: that we can plan instances of extraordinary candor, plot episodes of exquisite tenderness, engineer intimacy in an appointed hour.
Frank Bruni is right. There is no substitute for being there, and there is no way to schedule the most important moments of your life. They just happen or, if you’re not there, they just do not.
It’s an especially apt piece, of course, as my kids head back to school for the first day of the new academic year.
…[T]he family challenges our most fundamental values and makes the creation of a consistent political theory essentially impossible. Those who emphasize the unlimited freedom of the individual come quickly up against the iron wall of genetics, early childhood development, and family experiences. We are not free to choose our families and our early familial experiences play a foundational role in the kind of person we eventually become. Individualists like Ayn Rand emphasize rationality and free choice only to be stymied by emotional and accidental bonds. The family is also one of the only places in the world where the creed “to each according to his need” not only works, but is indispensable. The family also challenges individualist arguments for personal responsibility and self-sufficiency since it relies in large part on the reality of human need and dependence. It is no accident that John Galt is an orphan.
On the other side of the spectrum, families are the root of inequality. This comes about both through the family’s role in education, habituation, and socialization, and through its intimate connection with property rights. The family’s multigenerational bonds challenge the demands of immediate collective decision-making and bind us to rules, habits, and ways of life that reject rationalist and egalitarian reforms. The family is the originator of unequal opportunity. The family also challenges egalitarianism due to its generally hierarchical form, which relies on the natural authority of parents over children for familial action. The reality of pregnancy, birth, and nursing places further stress on a strict egalitarian division of labor. Finally, families represent a divisive internal pull against collective identities. Families represent the private sphere in all its complexity of private and intimate bonds. The collective egalitarian cry that the private is really political is inevitably complicated by intimate groups that profoundly affect social structures but that also stubbornly refuse collectivization. The recognition that the family prevents radical egalitarian goals has led to (so far unsuccessful) calls to collectivize and control the family, from Marx and Engels to contemporary liberal feminists like Judith Moller Okin.
This is an older article, from way back in 2004, but I just discovered it recently and found it really powerful. In it, Mary Eberstadt does an admiral job of surveying the “bad” music of the late 90s and early 2000s (the kind of stuff parents wish their kids didn’t listen to) and drawing some interesting and poignant conclusions. She begins:
I would like to turn that logic about influence upside down and ask this question:What is it about today’s music, violent and disgusting though it may be, that resonates with so many American kids?
What follows is a haunting and well-documented account of how the music she surveys (Papa Roach, Everclear, Blink-182, Good Charlotte, Eddie Vedder and Pearl Jam, Kurt Cobain and Nirvana, Tupac Shakur, Snoop Doggy Dogg, Eminem) all share a common them: rage at the pain they endured as children of broken homes. She cites not just song lyrics, but band interviews stating explicitly that the music is truly inspired by the real-world trauma of divorce and that this really is a source of deep–albeit tragic–connection with fans.
You should really read the article, but here’s the haunting conclusion:
And therein lies a painful truth about an advantage that many teenagers of yesterday enjoyed but their own children often do not. Baby boomers and their music rebelled against parents because they were parents — nurturing, attentive, and overly present (as those teenagers often saw it) authority figures. Today’s teenagers and their music rebel against parents because they are not parents — not nurturing, not attentive, and often not even there.
Couple of additional comments. First: yeah, there are a couple of silly statements in here that I can’t really take seriously. But overall I’m impressed with Eberstadt’s willingness to take the music at face value and learn from it.
Second: this piece was kind of hard for me to read. It hit home in a particular way. Not because my family was unstable. Far from it, my parents had a strong and happy marriage and our home life was stable and loving. I didn’t experience this kind of pain first-hand. But I saw an awful damn lot of it second-hand. I started doing the numbers after I read this article, and most of my closest friends came from broken homes. And in every case, I saw the grief and pain and hardship it caused them.
Divorce is one of those things we don’t think about a whole lot. We’ve been conditioned by society to accept it as normal or even healthy. Mostly, that’s a lie. It’s a lie included by Hollywood in family movies to assuage the guilt of parents, but–in too many cases–the guilt is there for a reason.
I know that sometimes divorce is necessary, and that sometimes a family is broken by the horrible decisions of one spouse. I’m not about blaming or judging here. But I think we’ve gone too far in the opposite direction. We’re so interested as a society in being non-judgmental about failed marriages and broken homes and single parents that we’ve whitewashed the tragic consequences for children.
Well, except for folks like Eminem. In this regard, at least, he tells it like it is. Which is why Eberstadt gave the article the headline: “Eminem is Right.”
I just read David Brooks’ most recent column: The Next Culture War. In a nutshell, he argues that Christians ought to abandon their decades-long, fighting retreat against the sexual revolution. “Consider putting aside,” he writes, “the culture war oriented around the sexual revolution.” Channeling Disney’s Frozen, he argues that Christians should just let it go. After all, aren’t there enough other problems to tackle? “We live in a society plagued by formlessness and radical flux, in which bonds, social structures and commitments are strained and frayed,” he writes.
I have a lot of respect for David Brooks. He’s one the people I’d most love to have a lunch conversation with.[ref]Others, if you’re curious, include John McWhorter, Megan McArdle, and Jonathan Haidt.[/ref] But, he doesn’t seem to understand that his suggestion asks for Christians to bail the water out of a sinking boat while ignoring the hole in the hull.
You see, the sexual revolution is the reason that we live in a society that is “plagued by formlessness and radical flux.” In The Social Animal, Brooks argues against the atomization of society on both the left and on the right, with each side focusing myopically on divisible, separable, self-contained individualism. The left argues that human individuals can construct their own gender and sexual identities free from repercussions and it therefore sees free birth control and elective abortion as fundamental rights. The right views collectivism with a hostile gaze, channeling Ayn Rand at times, and argues for personal responsibility sometimes to the point of callousness. These are twin heads of the same coin, and Brooks is right to focus on it. It is one of the defining philosophical tragedies of our age.
But what he seems to fail to grasp is that this radically individualized view of human nature follows in part directly from the sexual revolution. To the extent that the sexual revolution has been about excising sex from the context of marriage and family, it has been an assault on the biological family unit. And this unit–including the bond of husband and wife to each other and also to their children–comprises the two most essential bonds in human society.
To put it simply, social conservatism is animated in no small part by the conviction that biological families are irreplaceable. And so, to the extent that Brooks’ invitation is for social conservatives to give up and try to replace them, he is asking something of us that we simply cannot provide.
As a brief caveat, it’s not entirely clear that that is what he’s asking. He writes that we ought to “help nurture stable families.” I’m just not sure how he imagines this should be accomplished in practice. At one point, he suggests that conservatives abandon the culture wars while at another point he says that “I don’t expect social conservatives to change their positions on sex.” Which is it? Because conservative positions on sex are their participation in the culture wars. It may be the he merely thinks we should keep those beliefs quiet, but again: how does one practically “help nurture stable families” while abandoning resistance to the sexual revolution? Subjective sexual morality, open relationships, sex before marriage, pornography: these are not incidental things that happen to exist alongside “formlessness and radical flux.” These are the acids in which the stable family–as a normative and aspirational social beacon–dissolves.
And this cuts both ways, by the way. To the extent that social conservatives are unwilling to abandon their commitments, their opponents are equally unlikely to let the issue go. Thus, I have to express a deep skepticism of the upside of Brooks’ plan. His idea is that–if we assume for a moment that it is possible to meaningfully nurture families without participating in the culture wars–that suddenly religion will be well-thought of in the world. All of a sudden, we would be known as “the people who converse with us about the transcendent in everyday life.”
This is impossible, because the commitment social conservatives have to their values is mirrored by the commitment social liberals have to their mutually contradictory values. And as long as social liberals dominate the opinion-making sectors of our society their animosity will continue to be expressed in part by ongoing negative characterization of social conservatives as backwards bigots. And, make no mistake, social liberals do dominate the opinion making sectors of our society: academia, the press, the entertainment industry, and the Internet. Even if social conservatives did go quiet on their beliefs, I have very, very little confidence that our image would suddenly be rehabilitated.
Graph from Business Insider article about political makeup of American industries. Click image for link to article.
Here is the reality: social conservatives are fighting the sexual revolution–despite it being a losing proposition thus far–because we believe that nothing does more good for children than being raised by their biological parents and that very little does more harm than for little children to be deprived of this natural right.[ref]The extreme cases where one or both of the parents is abusive or neglectful are those exceptional cases.[/ref] This belief necessitates viewing sex as more than merely a recreational activity or even a question of strictly intrapersonal, subjective meaning to be negotiated between the willing adult participants. The belief that immature human beings have a strong moral claim on their parents for protection logically requires a view of sex as a deeply significant act for which consenting adults–male and female together–ought to be morally, socially, and legally responsible.
There is certainly room for compromise and innovation within this conflict. The idea that social conservatives want to wholesale turn back the clock to an imaginary 1950s is an unfair stereotype. Much of the progress–both for women and for minorities–since the 1950s comes to us as precious treasure, dearly purchased and should be treated with humility, gratitude, and respect. Many of the contentious technologies that have fueled this debate–from the pill to IVF–are morally neutral technologies which can certainly coexist with a thoughtful, robust view of normative sexual ethics. There is room for these views to be better articulated within social conservatism, and for some social conservatives to take them more seriously and moderate their positions.
And so I do not want to meet Brooks’ call with a hardline refusal. It’s worth considering. What I wish to convey is that social conservatism is restricted in its freedom to adapt. That is not a design flaw. The point of having principles at all is that–while they may be interpreted or applied in innovative or flexible ways–there is a limit to that flexibility. There are some things that a person cannot do without abandoning principle. For social conservatives, the central principle is the care and protection of society’s most vulnerable, which means our children (before and after birth). An additional article of faith is that no institution can replace the biological family in filling that role. As a result, social conservatives not only will not abandon their opposition to the sexual revolution, they cannot do so and remain social conservatives. Can we do more without abandoning that opposition? I’m sure we can, and I hope we never stop being motivated by that question.
Photo by Loor101 on DeviantArt. (Click for original source.)
My friend Tom Stringham has an excellent post at his blog Virtuous Society in which he outlines a secular argument against same sex marriage. It’s the single best argument I’ve read, not because it’s new or innovative, but because it’s the most concise expression of all the key points that so many of the same-sex marriage opponents have been focusing on. It begins:
If marriage is a real thing, then before we can decide what the rules of eligibility are, we have to know what it is–what marriage is. We want our marriage law to deal with real marriage, in the same way that, say, our criminal law deals with “real” crime, and not just anything the government wants to call crime.
This is a deft analogy. We all recognize that, technically, whatever the government decides to make criminal is a crime. But we all generally recognize that this technical definition misses something deeper. To the extent that the criminal code is arbitrary, it loses it’s moral force and we stop seeing it as a “real” crime. And so the question becomes: what lurks behind marriage that makes it something worthy recognizing in the first place? This isn’t a historical question, because there’s no point in the history of the institution of marriage at which a bunch of scholars or lawyers or politicians sat down and decided to hash out marriage law from first principles. Marriage laws are a product of evolution, along with much of our legal code[ref]Common law[/ref], rather than intentional design. But that doesn’t mean that they are arbitrary.
Please read Tom’s post for the rest of his argument.
In the meantime, here are some more thoughts.
First, I think secular arguments tend to be the best kind of arguments because (1) they appeal to a broader audience and (2) by not relying on the claims of any particular religion, they are more compelling. I don’t have anything against specifically religious arguments, but I find that–even as a religious person myself–if it’s a matter of public policy it’s preferable to state the argument in the broadest terms possible. That’s what I’ve always done when it comes to the abortion issue, and it’s what makes sense with the issue of same-sex marriage as well.
Second, I just thought I’d note some other interesting articles I found on the topic recently.
How Same-Sex Marriage Makes Orphans of Us All – This is an article from The Federalist that digs a little deeper into some of the philosophical ramifications of same-sex marriage: “To obliterate the sexual-difference feature of marriage is a radical repudiation of its character and, ominously, of the character of the human person it acknowledges and protects.” Going on:
So not only does same-sex marriage ideology redefine parent, but also child. For on its account, a child comes into the world not naturally related to anyone, but only transactionally connected to the persons responsible for fetching him through various means. No child in a same-sex household derives from the relationship of the partners in that home; every such child has been torn from at least one parent. Rather than a child’s dissociation from parents being a tragedy, it is a necessity and design feature of the same-sex regime.
I realize this is not going to be a remotely well-received argument because of the conclusions it draws, but the logic is fairly straightforward: either biological relationships are intrinsically valuable, or they are not. I believe that they are. That the mere fact of biological relationship–parent to child and also to siblings, cousins, and other kin–means something. And if it does, then deliberately creating children in a way that deprives them of this connection is morally troubling in a way that, for example, adopting children in need is not.
Is having a loving family an unfair advantage? – We may as well expand outward from gay marriage to the family generally to questions of fairness and privilege. Thus, this article from The Philosopher’s Zone which argues that–along with economic and gender and other forms of systemic inequality–having a loving family is also a source of inequality that society should rectify. On the one hand, I appreciate that the philosophers who tackle the question are shooting for a moderate position, they contrast private school (which they believe cannot be justified because it is unfair) with reading to your children (which they say is unfair, but cannot reasonably be stopped.) OK, so they aren’t saying that you can’t read to your kids because of the unfair advantage it gives, but (1) they still think you should feel bad about what you’re doing[ref]”I don’t think parents reading their children bedtime stories should constantly have in their minds the way that they are unfairly disadvantaging other people’s children, but I think they should have that thought occasionally.”[/ref] and (2) moreover the “right” to read your kids bedtime stories is in their conception contingent. The fact of the matter is that having a serious discussion about whether or not to ban bedtime stories is intrinsically alarming, even if the philosophers decide that (based on their particular criteria), reading to your kids is permissible for now. The implication is clear: the right of parents to provide the best environment they can for their own children within the walls of their own home is not absolute, but rather depends on a particular argument that happened to turn out this way today, but could–in the future, under different analysis–turn out in another way.
The Wild Ideas of Social Conservatives – I’ll wrap up with a pre-emptive response to the points I’ve enumerated thus far. One of the common rejoinders to conservative concerns about marriage, the family, and privilege arguments is that conservatives are hysterical. When have their fears ever, ever turned out to be justified? Well, in this post Douthat tackles that contention head on and points out that, well, conservative fears have been born out many times in the past.
It’s not that social conservatives are always right about where American society is going…
But there’s still a broad track record that’s worth considering. In the late 1960s and early ’70s, the pro-choice side of the abortion debate frequently predicted that legal abortion would reduce single parenthood and make marriages more stable, while the pro-life side made the allegedly-counterintuitive claim that it would have roughly the opposite effect; overall, it’s fair to say that post-Roe trends were considerably kinder to Roe’s critics than to the “every child a wanted child” conceit. Conservatives (and not only conservatives) also made various “dystopian” predictions about eugenics and the commodification of human life as reproductive science advanced in the ’70s, while many liberals argued that these fears were overblown; today, from “selective reduction” to the culling of Down’s Syndrome fetuses to worldwide trends in sex-selective abortion, from our fertility industry’s “embryo glut” to the global market in paid surrogacy, the dystopian predictions are basically just the status quo. No-fault divorce was pitched as an escape hatch for the miserable and desperate that wouldn’t affect the average marriage, but of course divorce turned out to havesocial-contagion effects as well. Religious fears that population control would turn coercive and tyrannical were scoffed at and then vindicated. Dan Quayle was laughed at until the data suggested that basically he had it right. The fairly-ancient conservative premise that social permissiveness is better for the rich than for the poor persistently bemuses the left; it also persistently describes reality. And if you dropped some of the documentation from today’s college rape crisis through a wormhole into the 1960s-era debates over shifting to coed living arrangements on campuses, I’m pretty sure that even many of the conservatives in that era would assume that someone was pranking them, that even in their worst fears it couldn’t possibly end up like this.
More broadly, over the last few decades social conservatives have frequently offered “both/and” cultural analyses that liberals have found strange or incredible — arguing (as noted above) that a sexually-permissive society can easily end up with a high abortion rate and a high out-of-wedlock birthrate; or that permissive societies can end up with more births to single parents and fewer births (not only fewer than replacement, but fewer than women actually desire) overall; or that expressive individualism could lead to fewer marriages and greater unhappiness for people who do get hitched. Social liberals, on the other hand, have tended to take a view of human nature that’s a little more positivist and consumerist, in which the assumption is that some kind of “perfectly-liberated decision making” is possible and that such liberation leads to optimal outcomes overall. Hence that 1970s-era assumption that unrestricted abortion would be good for children’s family situations, hence the persistent assumption that marriages must be happier when there’s more sexual experimentation beforehand, etc.
I’m not going to tell you that either side has a monopoly on the truth; human nature is much too complicated for that. But I will say, again, that if you look at the post-1960s trend data — whether it’s on family structure and social capital, fertility and marriage rates, patterns of sexual behavior and their links to flourishing relationships, or just trends in marital contentment and personal happiness more generally — the basic social conservative analysis has turned out to have more predictive power than my rigorously empirical liberal friends are inclined to admit.
Not surprisingly, I agree with Douthat. Social liberals tend to see opposition to gay marriage as merely an expression of bigotry. In some cases, it certainly has been. But, even if this list of social conservative fears proves nothing else, the history of widespread paranoia[ref]As liberals will see it[/ref] of social conservatives going back to the 1960s and the ensuing data should underscore the fact that concerns about gay marriage and sexual mores are not isolated outbreaks that can only be explained by appeals to fear or animosity. On the contrary, this kind of opposition is part of a consistent concern for social well-being that has, in at least some important and recent cases, proved to be well-founded.
aim to identify the causal effect of divorce for the child whose father left the family because he met a new partner at work. We argue that this research design evaluates a realistic divorce scenario and offers a well-balanced relationship between internal and external validity.
Economist Steven Horwitz has a 
Readers of Difficult Run likely know that family structure and child well-being is a subject that I have spent quite a bit of time 
, Brooks argues against the atomization of society on both the left and on the right, with each side focusing myopically on divisible, separable, self-contained individualism. The left argues that human individuals can construct their own gender and sexual identities free from repercussions and it therefore sees free birth control and elective abortion as fundamental rights. The right views collectivism with a hostile gaze, channeling Ayn Rand at times, and argues for personal responsibility sometimes to the point of callousness. These are twin heads of the same coin, and Brooks is right to focus on it. It is one of the defining philosophical tragedies of our age.
