Review: The Vanishing American Adult

vanishing american adult

The Vanishing American Adult, Ben Sasse. New York: St. Martin’s Press, 2017.

Summary: Concerned about the passivity he observes among many emerging adults, the author proposes five character building habits to foster resilient, responsible adults and wisely engaged citizens.

As a college president, Ben Sasse quickly became acquainted with the passivity, fragility and a sense of entitlement in his student body. As a U.S. Senator from Nebraska, he is deeply disturbed at the implications this has for our republic. As a parent, he writes about the steps he thinks he (and we) need to take, beginning in our own families to reverse this trend.

His first three chapters chronicle the problem of endless adolescence, using the story of Peter Pan in Neverland as a metaphor. He describes a generation on more medications, addicted to screens, and for many pornography, as well as living at home longer and marrying later if at all, and intellectually fragile, wanting “safe zones” instead of fighting for free speech. He is not at all convinced that the answer lies with our schools and writes critically of the role John Dewey played in a public school movement that relegated parents and other mediating structures to inferior and subsidiary role in the development of children. He contends most crucially that schools are failing to teach children how to learn, harking back to Dorothy Sayers’ Lost Tools of Learning, and particularly the lost focus on the trivium of grammar, logic, and rhetoric.

Sasse then proposes five habits that he believes may begin to address the deficits he observes:

  1. Fleeing Age Segregation. He believes our society has become highly age segregated, isolating generations from each other, giving emerging adults no contact with life in its different stages, the changes that occur in body and mind, and the realities of death and birth, which he believes it important to witness.
  2. Embrace Work Pain. He observes that many youth never have experiences where they have to persist through pain or struggle to complete a hard task and encourages various volunteer and work experiences from childhood on.
  3. Consume Less. He observes the paradox of material affluence and the stress and lack of happiness that walk hand in hand and proposes steps to defer material gratification to focus on more significant life priorities.
  4. Travel To See. He argues that traveling early and often and learning to travel light exposes one to the world beyond one’s own enclave that helps one define more deeply the values one wants to embrace.
  5. Build a Bookshelf. He argues that America is fundamentally an idea, and that the stock of ideas we accrue from our reading is critical not only to the richness of our own lives but to our citizenship. He describes his process of developing both his own and his children’s “bookshelves” and gives us some interesting reading suggestions.

Sasse makes it clear that this is not a book about policy. But neither is it simply about parenting our children. It is about the polis. He believes what makes America exceptional is its ideas. It is critical to develop a rising generation of people who assume personal responsibility, who can face challenges with resilience, and know how to think rigorously and to engage others ideas with both civility and tenacity. He then concludes the book with imagining what Teddy Roosevelt would say to a high school graduating class.

This is both an engaging and demanding book. Sasse tells stories about his own upbringing, some of the stretching things he did with his friends that shaped him, and about how he and his wife Melissa are raising their children (including experiences one daughter had castrating bulls on a ranch where she worked). With each of his five “habits” he concludes the chapter with practical “stepping stones.”

He is also a person who believes ideas have consequences and devotes significant space in each chapter to the intellectual history of the things he is talking about. This could be off-putting for some, and yet it illustrates his conviction that the ideas we embrace, and that in turn, shape us both individually and collectively, matter. Reading Sasse, you will encounter Augustine, Rousseau, Dewey and Tocqueville, among others.

Sasse is a conservative and has the third most conservative voting record in the Senate. He clearly is one who believes in limited federal government and the importance of local “mediating institutions” and in the critical importance of a virtuous, informed citizenry.  He shares the Republican Party’s suspicion of public education (but advocates for public education may want to listen to his concerns that the role of parents is often usurped by education “experts,” and that more money and more technology often is not translating into better education). But he addresses a phenomenon that has to be of concern to every public official–the character of the rising generation, and how they are being prepared for responsible adulthood.

I don’t think Ben Sasse would mind if you disagree with him. He strikes me as someone who values a good argument. His internal argument, weighing Augustine and Rousseau against each other, suggests that all he would ask is that you give him a good argument in return. That, he would think, is what adults do.

Review: Virtuous Minds: Intellectual Character Development

Virtuous Minds: Intellectual Character Development
Virtuous Minds: Intellectual Character Development by Philip E. Dow
My rating: 4 of 5 stars

In the last fifteen years there has been a focus in education circles on character education, focusing around moral virtues like respect and responsibility. This is sometimes controversial because moral values are not neutral but always grounded in some worldview. Philip Dow contends that equally important in the educational context are intellectual virtues, and these may be less controversial, although no less important.

Dow is not just spouting theory here. He has had numerous experiences in implementing intellectual virtue education in the school context and the last third of the book consists of appendices of curriculum plans, assessment tools, and learning objectives for several of the different settings with which he has worked.

The first part of the book expands on seven virtues that are at the core of this approach: courage, carefulness, tenacity, fairmindedness, curiosity, honesty, and humility. Each are defined and good examples are provided of what this might look like in the educational context. I particularly appreciated what he did with fairmindedness in emphasizing the importance of carefully and openly listening to those who differ with us without relativizing truth (“you have your truth and I have mine”). Fairmindedness means an openness to realize that we may be wrong and seeking truth is more important than being right or being “affirmed”.

The second part of the book explores the fruits of the intellectual virtues: knowing more about more, better thinking, growing in love for God, and growing in love for neighbor. These last two set this apart as a “Christian work” but much of what is written here may be helpful even if you do not share this author’s religious views.

It seems to me that these virtues or dispositions are vital not only for the richness of our personal interior lives, but also for the good of our wider society. Seems like we might be able to use some fairmindedness and humility in our national discourse around what makes for a good society. Seems like we could use some carefulness in developing everything from good social policy to the systems to implement that. Seems like tenacity might be a virtue in danger in a world of distractions. Seems like curiosity is a wonderful antidote to “whatever”. And courage, intellectual and otherwise, seems crucial in facing some of the hard realities of our national life that everyone seems to be trying to avoid.

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Spiritual Formation and the Life of the Mind

Recently, I posted a list of spiritual formation books I’ve read over the last couple years. Working in an academic setting, I’ve come more to believe that spiritual formation and the life of the mind are closely connected–much as our secular culture tries to divorce reason and spirituality.

virtuous minds

 

A new book I’ve been reading, Virtuous Minds develops this idea. The author, Philip Dow, talks about seven “virtues” of worthy of cultivating in our intellectual formation: courage, carefulness, tenacity, fair-mindedness, curiosity, honesty, and humility. What strikes me in this list is the connection of character and intellect. We’ve all known very bright people who have employed their gifts very badly–falsifying data, cleverly manipulating balance sheets, and more. Intellectual giftedness, without intellectual integrity is a dangerous thing.

Courage, it seems to me begins with a love of truth–indeed, it seems that all of these virtues are rooted in this. Of course, this in turn is rooted in the premise that “the truth is out there”. Truth is not something simply to manipulated for our own power trips and personal prosperity. In fact, these virtues seem to assume that truth matters more than ourselves, even our lives. Courage means being willing to put myself at risk for truth. Humility, on the other hand, means being willing to admit when I am wrong and someone else better grasps the truth than do I.

I’m only part way through this book so I am ‘curious’ to see how the author will help us in the matter of cultivating these virtues. Stay tuned!

 

 

 

Is Humility a Virtue?

There is the old saw about the person who won an award for humility and had it withdrawn when the person attempted to accept it. Humility is a strange virtue. Some would not even consider it a virtue but rather a weakness–this was true in Greco-Roman culture. And, the truth is, the people I would consider most ‘humble’ probably wouldn’t consider themselves so, if they even give a thought to themselves.

benedict

 

I am currently reading The Rule of St Benedict and came across this chapter on “Humility”. He elaborates twelve steps toward humility–an interesting list to say the least:

1. Keep the fear of the Lord always before oneself.

2. Love not your own will nor the satisfaction of your own desires.

3. Submit to your superior (in the monastery) with all obedience.

4. Obey in difficult circumstances and embrace hardship or even unjust conditions.

5. Don’t conceal from your abbot the sinful thoughts that come into your heart!

6. Be content with the lowest and most menial condition.

7. Not only admit with your tongue but believe in your heart that you are inferior to all others.

8. Do only what is endorsed by the common rule of the monastery and follow the example of your superiors.

9. Control your tongue and do not speak unless asked a question.

10. Do not be given to ready laughter.

11. When you speak, do so briefly, without laughter, with modesty, brevity and reason.

12. Manifest humility in your bearing as well as your heart.

Some of these certainly reflect the context of the monastery, such as the rule of confessing sins, silence, following the common rules of the monastery. Yet even here I see some sense and am challenged–to whom do I admit my less commendable, yes even sinful, thoughts? How often have “too many words” gotten me into trouble (or at least bored my listeners!)? Haven’t some problems in organizational life simply come because I am too proud to submit to the direction of another–even though I do not mind giving direction?

There are some of these that do make sense–foremost, the fear of the Lord. Knowing that one is living one’s life before the God definitely keeps me honest about myself–I have no room for boasting. Obeying in difficult circumstances and being content with even what seems a menial place are actually freeing–freeing from the grasping and grumbling that come when I want to be somewhere else or don’t want to do what is required of me in a given place.

Perhaps the one on which I am most “stuck” is the considering of myself inferior to all others. I actually wonder if Benedict may have gotten this wrong. I actually wonder whether any comparisons to others are beside the point–even though we frequently do this. We are each unique creations of God and uniquely accountable to Him for our lives. How can I appraise the gifts of God “inferior”? Many times, such comparisons just come off to me as false humility. Yet I am also reminded of how St Paul spoke of himself as the “chief of sinners” and he really did mean it as far as I can tell.

Benedict’s words come from another time–and seem like it! I remember the acronym IALAC from my son’s elementary school years–“I am lovable and capable”. What Benedict says seems to be miles away from the culture of affirmation. Yet what I wonder, and I want to read Benedict more closely for this, is whether in fact knowing that one is deeply loved by God, not for what we have done, but “just because” is the most humbling thing of all and if in fact this releases us to embrace at least some of Benedict’s steps, not as rules, but as the joyful practices of God’s beloved.

What are your thoughts on Benedict’s list and on the virtue of humility?

Review: A Free People’s Suicide: Sustainable Freedom and the American Future

A Free People's Suicide: Sustainable Freedom and the American Future
A Free People’s Suicide: Sustainable Freedom and the American Future by Os Guinness
My rating: 4 of 5 stars

Guinness contends that great powers basically destroy themselves from within before they ever fall to external enemies. I write this on the day our government has shut down because our leaders cannot even agree to fund the obligations into which they’ve entered. Guinness’s book seems prophetic and especially relevant today.

He argues that freedom has been the fundamental and driving idea of the American experiment. But freedom has two aspects, freedom from and freedom for. His concern is that our understanding of freedom has been pervaded by the former to the neglect of the latter. He argues this was not always so and that we can learn from the framers the positive virtues necessary for sustaining freedom. He believes we can use history to defy history. A repeated refrain in the book is, “For Americans must never forget: all who aspire to be like Rome in their beginnings must avoid being like Rome at their ending. Rome and its republic fell, and so too will the American republic–unless…”

He argues that what is essential is observance of what he calls “The Golden Triangle of Freedom” He argues that freedom requires virtue which requires faith which requires freedom. By this, he means freedom only flourishes in the presence of moral excellence and the cultivation of civic virtue. Virtue in turn must be rooted in some sense of the ultimate–the fear of the Lord, as it were. And faith in turn must be sustained by freedom–free speech, free exercise, freedom of conscience.

He speaks trenchantly about the dangers of overreach which have brought down many of the great powers and it is plain that he sees this as a form of hubris of which we are enamored. He concludes the book with a call not to return to some golden age of American life but nevertheless to return to the American virtues framed by our founders who drew on both biblical and classical sources. He references the beautiful metaphor of the eagle and the sun–the mighty bird whose flight is illumined by something greater and higher.

While this book is published by a religious publisher, Guinness frames his argument in the language of the cultural public square. Whether one is a person of faith or not is beside the point in engaging this book. What is striking to me is that this Irish ex-pat (connected with the Guinness family of brewing fame) seems to love the United States and care deeply for her future. I would encourage others who love this country to consider his argument for sustaining our freedom.

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