The Real Owners of this Country don’t want a population of citizens capable of critical thinking. They don’t want well informed, well educated people capable of critical thinking. They want OBEDIENT WORKERS, OBEDIENT WORKERS.
Advice from the Enlightenment: In the face of crude bullying and humorless lies, try wit and a passion for justice.
We are living through a climate change in politics. Bigotry, bullying, mendacity, vulgarity — everything emitted by the tweets of President Trump and amplified by his followers has damaged the atmosphere of public life. The protective layer of civility, which makes political discourse possible, is disappearing like the ozone around Earth.
How can we restore a healthy climate? There is no easy answer, but some historic figures offer edifying examples. The one I propose may seem unlikely, but he transformed the climate of opinion in his era: Voltaire, the French philosopher who mobilized the power of Enlightenment principles in 18th-century Europe.
.. To those encountering him for the first time, Voltaire can look like a historical curiosity. His archaic wig and libertine wit seem to belong to a forgotten corner of the past. Moreover, he can be considered a conservative. He curried favor with the high and mighty, especially Louis XV. He was so deeply committed to the cultural system developed under France’s previous ruler, Louis XIV, that he would fail any test of political correctness today. And Voltaire opposed education for the masses because, he said, someone had to tend the fields.
.. So, forget the wig. But reconsider the wit. Nothing works better than ridicule in cutting bigots down to size. “I have never made but one prayer to God,” Voltaire wrote, “a very short one: ‘O Lord, make my enemies ridiculous.’ And God granted it.” The first of the two most powerful weapons in his arsenal was laughter: “We must get the laughter on our side,” he instructed his auxiliary troops in the salons of Paris.
.. Ridicule works outside salons. We in America have Stephen Colbert on television. We had H.L. Mencken in the newspapers and Mark Twain in books. Yet wit can sound elitist, and Voltaire cultivated the elite, especially in his youth, when he celebrated wealth, pleasure and the good things of life. His poem “Le Mondain,” written in 1736, is an apology for worldly luxury — “the superfluous, a very necessary thing,” he wrote, in opposition to Christian asceticism.
That was Voltaire the young libertine. But now, in our contemporary crisis, I propose that we look also to Voltaire the angry old man. It was in his old age, during the 1760s and 1770s, that he wielded his second and most powerful weapon, moral passion.
In 1762 Voltaire learned about a case of judicial murder. The Parlement (high court) of Toulouse had condemned a Protestant merchant, Jean Calas, to be tortured and executed for supposedly killing his son, who supposedly had intended to convert to Catholicism. Not only were the suppositions wrong, but strong evidence pointed to Calas’s innocence.
Voltaire seized his pen. He composed the “Treatise on Tolerance,” one of the greatest defenses of religious liberty and civil rights ever written. He also wrote letters, hundreds of them, to all his contacts in the power elite — ministers, courtiers, salon leaders and fellow philosophers, working from the top down and manipulating the media of his day so skillfully that he created a tidal wave of public opinion, which would ultimately lead to the recognition of rights for Protestants in 1787, nine years after he died.
Voltaire ended many of those letters with a rallying cry, “Écrasez l’infâme” — “Crush the vile thing.” For him, the meaning of “l’infâme” could be extended from intolerance to superstition and injustices of all kinds. The opposing notion of tolerance shaded off into broader values, including civility — the virtue that we need so much today and that Voltaire identified with civilization. Voltaire saw the triumph of civilization over barbarity as the ultimate good inscribed in the historical process. He made the message clear in his most ambitious work, “Essai sur les moeurs et l’esprit des nations”— “Essay on the Manners and Spirit of Nations” — a survey of world history that he first published in 1756 and revised and expanded until his death in 1778.
What more can we aspire to in the age of Trump? The opposition to bigotry and the defense of civil rights once again call for a commitment to the cause of civilization. They require moral passion seasoned with wit.
Growing up in rural Idaho, Tara Westover had no birth certificate, never saw a doctor and didn’t go to school. Her parents were religious fundamentalists who stockpiled food, mistrusted the government and believed in strict gender roles for their seven children.
As a girl, Westover says, “There wasn’t ever any question about what my future would look like: I would get married when I was 17 or 18, and I would be given some corner of the farm and my husband would put a house on it and we would have kids.”
Yes, Oxford is the least affordable place to buy a house in the country, which causes no end of headaches for residents — but even that problem is a symptom of success.
.. Valero and Van Reenen find that universities do indeed seem to boost the income of their region. Double a region’s count of universities — say from five to 10 — and GDP per person can be expected to rise by 4 per cent. Double the university count again, from 10 to 20, and that’s another 4 per cent on GDP per person. Neighbouring regions also benefit. This is not a trivial effect.
.. Caplan’s answer is that education is a signal. If employers have no way to tell who is smart and diligent, a student can prove that she fits into that category by excelling in, say, Latin. The Latin is like a peacock’s tail: costly and useless in its own right but a necessary investment.
To the extent that Caplan is right, undergraduate degrees have no value to society: they enable employers to pay higher wages to smarter workers, but lower wages to everyone else — and in order to enjoy these higher wages, smart people must waste time and money going to the trouble of acquiring a degree. Everyone might be better off if the whole business was abandoned.
Who is right? My heart is with Valero and Van Reenen. But Caplan strikes an important note of discord. Collectively, we have allowed university admissions and examiners to become gatekeepers for a successful career. Is that really wise?