Should college presidents take a stand on evolution?

In response to a previous post, Becky posted an interesting comment that I responded to briefly but which requires a more extended reply. (One of the unexpected pleasures of starting this blog is that it has put me in touch again with former students like Becky who was in my course about eight years ago and is now doing a PhD in Astronomy. Her own very lively blog is well worth a visit.)

Becky pointed me to an interesting article that was posted on the blog of the editors of Scientific American, entitled Cowardice, Creationism and Science Education: An Open Letter to the Universities.

At a dinner with the presidents of about a dozen private and state universities, John Rennie (one of the editors of Scientific American) and Steve Jaschik (editor of Inside Higher Education) asked the assembled presidents the following:

Suppose we have a petition here that says, “As university presidents, we affirm that evolution by means of natural selection is a demonstrated fact of science. We also assert that any failure to teach evolution, or to teach ‘intellectual design’ as an alternative theory, harms students’ educational standing.� Who here would not sign, and why?

Rennie continues: “Disappointingly, not one of the presidents in attendance was willing to go on the record as supporting such a petition. When they could finally be drawn out on why, their answers were equally unsatisfying.”

He concludes: “Let’s not tiptoe around the truth. University presidents are afraid to speak out in favor of evolution because they know that they will antagonize anti-evolution Christians.”

I think he is being too harsh. It may well be that the presidents were trying to duck the issue, knowing full well that they have to deal with a whole slew of constituencies ranging from current students and faculty, alumni, donors, legislators, etc. and any stand that they take on such an issue would be bound to cause them some grief.

But I think that there also exists a principled reason for them not taking a stand on issues such as evolution, and I was surprised that none of the college presidents present had made it.

I do not think it is the role of college presidents to take stands on this kind of specific issue. College presidents should not have to take positions on the pressing issues of the day, however clear cut they might seem to us. If they take a stand on the issue of evolution, then they would be expected to take stands on a whole range of other political and social issues and the process would never end. They would be just churning out press releases all day.

Where they should take stands is in support of the basic mission of the university, which is to provide a place for scholars and students to seek, create and disseminate knowledge, in an atmosphere of collegiality, and free from coercion or political pressure. Their goal should be to protect the right of their students and faculty to pursue knowledge in as unfettered an atmosphere as is possible, so that the university’s mission can be realized.

Thus they can, and should, be expected to take a stand on those issues that directly affect the health of universities. So for example, taking a stand on Ohio’s Senate Bill 24 is fine. Taking a stand on affirmative action in admissions is also fine. Taking a stand on issues of discrimination and harassment in universities is fine. All these issues go to the core of what universities stand for. There may be tactical reasons for not always staking out a public position on some of these, but it would be quite appropriate to do so.

But I cannot see anything special about the evolution/creationist split that requires a college president to articulate a position. While I find it bizarre that 45% of Americans can still, in this day and age (according to a Gallup poll in November 2004), believe that “God created man in present form within the last 10,000 years,” I don’t see why that should trigger a specific comment from college presidents, any more than the equally disturbing fact that 44% believe that several of the hijackers who attacked the U.S. on September 11 were Iraqis. (Here’s a question for a sociological study: Are the two groups of people actually one and the same?)

Taking a stand on specific issues that affect particular scientific or other academic struggles should be left to individual faculty members and students or their representative bodies. What college presidents should do is protect those faculty and students who do take stands on evolution or other similar issues (whichever side they support) from retribution from politicians and interest groups who try to limit the exercise of free inquiry or try to prevent the members of academic from making scholarly judgments.

So I think we should give college presidents a break on this one.

Improving the quality of our snap judgments

In a previous post, I mentioned that my Race IAT results indicated that I had no automatic preference for black or white people. This surprised me, frankly. Although I am intellectually committed to thinking of people as equal, I am still subjected to the same kinds of images and stereotypes as everyone else in society so I expected to have at least a small automatic preference for white people. But the section on Malcolm Gladwell’s book Blink on ‘priming’ experiments might give an explanation for the null result.

The priming experiments were done by psychologist John Bargh. What he did was give two randomly selected groups of undergraduate students a small test involving words. The results of the word test itself were not relevant. What was relevant was that the first set of students encountered words like “aggressively”, “bold, “rude”, “bother”, etc. in their test while the second set encountered words like “respect”, “considerate”, “patiently”, “polite”, etc.

After they had done the word test, the students were asked to go down the hall to the person running the experiment to get their next assignment. This was the real experiment because it had been arranged to have a confederate blocking the doorway, carrying on an inane and seemingly endless conversation with the experimenter. The experiment was designed to see if the set of students who had been unknowingly ‘primed’ with aggressive words would take longer to interrupt this conversation than those who had been primed with polite words. Bargh expected to see a difference, but expected that difference to be measured in milliseconds. He said “I mean, these are New Yorkers. They aren’t going to just stand there. We thought maybe a few seconds, or a minute at most.”

What he found was that the people primed to be rude eventually interrupted after an average of five minutes, but 82% of the people primed to be polite did not interrupt at all, even after ten minutes which was the cut-off time that had been pre-set for the experiment, thinking that no one would ever wait that long.

What these and other priming experiments suggest is that the kinds of experiences we have carry their effects subconsciously over to the next events, at least for some time.

This may explain my negative result because for some time now I have been studying the achievement gap between black and white students in the US. The more I looked at it, the more I became convinced that the concept of race is biologically indefensible, that it cannot be the cause of the gap, and that the reasons for the gap have to be looked for elsewhere.

Since my book on the subject (***Warning! Shameless plug coming up!***) called The Achievement Gap in US Education: Canaries in the Mine is coming out in May, I have been thinking a lot recently about these ideas and so I was probably ‘primed’ to think that there is no fundamental difference between the races, and hence my null result on the Race IAT test.

This ties in with other research that I quote in my book that deals with the role that teacher expectations of students play in student achievement. Teacher expectations are an important factor but a lot of the efforts to improve teacher expectations of low-achieving students have been along the lines “All children can learn!” sloganeering. But having teachers just saying this or plastering it on school walls may not help much, if they are not convinced of its truth. If people are conscious that they are being primed, then the priming effect disappears.

What is needed is for teachers to improve their overall expectations of students is for them to have opportunities to actually see for themselves traditionally underachieving students excelling. If they can have such experiences, then the inevitable snap judgments they make about students, and which can have an effect on student performance, may be more equitable than they are now.

I have long been in favor of diversity in our educational environments but my reasons were more social, because I felt that we all benefit from learning with, and from, those whose backgrounds and experiences differ from our own. But it seems that there is an added bonus as well. When we have a broader base of experience on which to base our judgments, our snap judgments tend to be better.

POST SCRIPT

The interesting radio program This American Life (which airs locally on WKSU 89.7 on Saturdays at 5:00pm and WCPN 90.3 on Sundays at 11:00am) also recently had an episode that featured the work of John Gottman, who has carefully analyzed the behavior of married couples and is able to ‘thin slice’ very accurately and predict, based on things that the rest of us completely miss, which couples will stay together and which ones will separate. Gottman’s studies were reported on in detail in Gladwell’s book.

To listen to this particular audio clip from the program, go to This American Life, click on “Complete Archive” and then click on the audio symbol for “The Sanctity of Marriage” that appears in the list of 2005 shows, and is dated 4/1.

Snap judgments and prejudices

In an earlier post, I described Malcolm Gladwell’s book Blink about the way we instinctively make judgments about people. The way we make snap judgments is by ‘thin-slicing’ events. We take in a small slice of the phenomena we observe and associate the information in those slices with other measures. People who make good snap judgments are those people who associate the thin-slice information with valid predictors of behavior. People who make poor or prejudicial judgments are those people who associate the thin-slice information with poor predictors.

Think about what you observe about a person immediately as that person walks into your view. Gender, ethnicity, height, weight, color, gait, dress, hair, demeanor, eyes, looks, physique, gestures, voice, the list just goes on. We sweep up all these impressions in a flash. And based on them, whether we want to or not, we make a judgment about the person. Different people will weigh different elements in the mix differently.

If someone comes into my office wearing a suit, my initial impression of the person is different than if she had come in wearing jeans. (If you were mildly surprised by my using the pronoun ‘she’ towards the end of the last sentence, it is because, like me, you implicitly associate suits with male attire, so that the first part of the sentence made you conjure up a mental image of a man.)

A personal example of snap judgments occurs when I read Physics Today which I get every month. The obituary notices in have the magazine have a standard form. There is a head-shot of the person, with the name as the header, and one or two column inches describing the person.

Almost all of the obituaries are of old white men, not surprising for physicists of the generation that is now passing away. I found myself looking at the photo and immediately identifying whether the person was of English nationality or not. And I was right a surprising number of times. And I was not reasoning it through in any conscious way. As soon as I saw the picture came into view, I’d find myself thinking “English” or “not English”. I don’t know the basis of my judgments. But as I said, I was right surprisingly often.

Gladwell describes a very successful car salesman who over the years has realized that gender, ethnicity, clothes, etc. are not good predictors of whether the person is likely to buy a car or not. Someone who his fellow salespeople might ignore or dismiss because he looks like a rustic farmer, this salesman takes seriously. And because this salesman has been able to shape his intuition to ignore superficial or irrelevant things, his senses are better attuned to pick up on those cues that really matter.

Some of the strongest associations we make are those based on ethnicity, gender, and age. We immediately associate those qualities with generalizations associated with those groupings.

People are not always comfortable talking about their attitudes on race, gender, and other controversial topics. This is why surveys on such topics are unreliable, because people can ‘psyche out’ the tests, answering in the way they think they are expected to, the ‘correct’ way, rather than what they actually feel. This is why opinion polls on such matters, or in elections where the candidates are of different races or ethnicities, are hard to rely on.

There is a website, developed by researchers at Harvard University, that recognizes this problem. They have designed a survey instrument that tries to overcome this feature by essentially (as far as I can tell) measuring the time taken to answer their questions. In other words, they are measuring the time taken for you to psyche out the test. Since we have much less control over this, the researchers believe that this survey gives a better result. They claim that you cannot change your score by simply taking the test over and over again and becoming familiar with it.

If you want to check it out for yourself, go to the test site, click on “Demonstration”, then on “Go to Demonstration Tests”, then on “I wish to proceed”. This takes you to a list of Implicit Association Tests (or IAT) and you can choose which kinds of associations you wish to check that you make.

I took the Race IAT because that was what was discussed in Gladwell’s book, and it took me less than five minutes to complete. This test looks at the role that race plays in making associations. In particular it looks at whether we instinctively associate black/white people with good/bad qualities.

It turns out that more than 80% of people who have taken this test have pro-white associations, meaning that they tend to associate good qualities with white people and bad qualities with black people. This does not mean that such people are racists. They may well be very opposed to any kind of racist thinking or policies. What these tests are measuring are unconscious associations that we pick up (from the media, the people we know, our community, etc.) without being aware of them, that we have little control over.

Gladwell himself says that the test “always leaves me feeling a bit creepy.” He found himself being rated as having a moderate automatic preference for whites although he labels himself half black because his mother is Jamaican.

I can see why this kind of test is unnerving. It may shake our image of ourselves and reveal to us the presence of prejudices that we wish we did not have. But if we are unconsciously making associations of whatever kind, isn’t it better to know this so that we can take steps to correct for them if necessary? The successful car salesman became so because he realized that people in his profession made a lot of the unconscious associations that were not valid and had to be rejected. And he used that knowledge in ways that benefited him and his customers.

Although you cannot change your Race IAT scores by simply redoing the test, there are other things that can change your score. When I took the Race IAT, the results indicated that I have no automatic preference for blacks or whites. In a later posting, I will talk about the effects that ‘priming’ might have on the test results, and how that might have affected my results.

Snap judgments

I just finished reading Malcolm Gladwell’s book Blink. It deals with how we all make snap judgments about people and things, sometimes within a couple of seconds or less. Gladwell reports on a whole slew of studies that suggest that we have the ability to ‘thin-slice’ events, to make major conclusions from just a narrow window of observations.

I first read about this as applied to teaching in an essay by Gladwell that appeared in the New Yorker (May 29, 2000) where he described research by psychologists Nalini Ambady and Robert Rosenthal who found that by showing observers silent videoclips of teachers in action, the observers (who had never met the teachers before) were able to make judgments of teacher effectiveness that correlated strongly with the evaluations of students who had taken an entire course with that teacher. (Source: Half a Minute: Predicting Teacher Evaluations From Thin Slices of Nonverbal Behavior and Physical Attractiveness, Journal of Personality and Social Psychology, 1993, vol. 64, No. 3, 431-441.)

This result is enough to give any teacher the heebie-jeebies. The thought that students have formed stable and robust judgments about you before you have even opened your mouth on the very first day of the very first class is unnerving. It seems so unfair that you are being judged before you can even begin to prove yourself. But, for good or bad, this seems to be supported by other studies, such as those done by Robert Boice in his book Advice for New Faculty Members.

The implication for this is that the cliché “You never get a second chance to make a first impression” is all too true. And what Gladwell’s New Yorker article and book seem to suggest is that this kind of thin-slicing is something that all of us do all the time. But not all of us do it well. Some people use thin-slicing to arrive at conclusions that are valid, others to arrive at completely erroneous judgments.

Those who do it well tend to be people who have considerable experience in that particular area. They have distilled that experience into some key variables that they then use to size up the situation at a glance, often without even consciously being aware of how they do it.

Seen in this way, the seemingly uncanny ability of people to identify at a glance who the good and bad teachers are might not seem that surprising. Most people have had lots of experience with many teachers in their lives, and along the way have unconsciously picked up subtle non-verbal cues that they use to correlate with good and bad teaching. They use these markers as predictors and seem to be quite good at it.

I was self-consciously reflecting on this last week when I ran two mock-seminars for visiting high-school seniors as part of “Experience Case ” days. The idea was to have a seminar class for these students so that they could see what a seminar would be like if they chose to matriculate here. I found that just by glancing around the room at the assembled students at the beginning, I could tell who was likely to be an active participant in the seminar and who would not.

It was easy for me to make these predictions and I was pretty confident that I would be proven right, and I usually was. But how did I do it? Hard to tell. But I have taught for many years and encountered thousands of students and this wealth of experience undoubtedly played a role in my ability to make snap judgments. If pressed to explain my judgments I might say that it was the way the students sat, their body language, the way they made eye contact, the expression on their faces, and other things like that.

But while I am confident about my ability to predict the students’ subsequent behavior in the seminar, I am not nearly as confident in the validity of the reasons I give. And this is consistent with what Gladwell reports in his book. Many of the experts who made good judgments did not know how they arrived at their conclusions or, when they did give reasons, the reasons could not stand up to close scrutiny.

He gives the example of veteran tennis pro and coach Vic Braden. Braden found that when watching tennis players about to make their second serve, he could predict with uncanny accuracy (close to 100%) when they would double fault. This is amazing because he was watching top players (who very rarely double fault) perform on television, and many of the players were people he had never seen play before. But what drove Braden crazy was that he could not say how he made his predictions. He just knew in a flash of insight that they would, and no amount of watching slow-motion replays enabled him to pinpoint the reasons.

But Gladwell points out that we use thin-slicing techniques even is situations where we do not have much experience or expertise and these judgments can lead us astray. In later postings, I will describe the kinds of situations where snap judgments are likely to lead us to shaky conclusions and where we should be alert.

POST SCRIPT

Last Saturday, I went with a group of students from my SAGES class to see the Eldred production of Bertholt Brecht’s play Life of Galileo The themes of the play are remarkably relevant for the present day, dealing with science-religion conflicts, politics in universities, and funding pressures. My SAGES course deals with the nature of scientific revolutions and the Copernican revolution is one of the key ones. But in addition to the scientific and political issues, the play also deals with the human side of Galileo.

There is one very minor character in the play called Clavius (described as the world’s foremost mathematician) who is being played by a different Case faculty member each night. Last Saturday it was Arts and Sciences Dean Mark Turner. Next Saturday the 16th, I will be doing the cameo spot. I have to deliver just one line so don’t blink, you might miss it!

The play is well worth seeing, See here for more details and show times.

The four stages of life: some closing reflections

While the stages of student and householder described in Hindu philosophy may not be that different from the way we conceive it, the stages of retirement and sannyasin definitely take some getting used to.

First of all, it looks like you are abandoning all that is near and dear to you. Our normal conception of the last stages of our lives is that we keep active, do some good works in our community, keep close to our families, children, and grandchildren, and hopefully die as respected members of the community, surrounded by those near and dear to us. What stage 3 and stage 4 of Hinduism philosophy of life says is that we should walk away from all that we have spent our lives building up.

The idea that we should use our retirement to ‘find ourselves’ is also strange because we usually see that as a young person’s task, something that they need to do to get a sense of purpose and direction in life. That is because we see the major decisions in life as deciding on a career or finding the person with whom one wants to share one’s life, through marriage or some other form of commitment. That is what is usually meant by ‘finding oneself’ – answering the question “So what do you want to do with your life?” Young people, starting from when they enter high school are asked this question so many times that they get sick of it. And this does not end until they settle down with a career, home, and community, whereupon it is assumed that they have ‘found themselves.’

But in the philosophy outlined here, the important question is not what do I want to do with my life but what is the meaning of my life. Such a question is perhaps better addressed later in life, once one has experienced a fuller range of joys and sorrows, births and deaths, successes and failures, and have all that experience to draw upon in order to decide what is meaningful for you.

But in order to address such questions seriously, one must break free of distractions and go deeply into it. It is also an individual journey, because we each make the meaning ourselves. Seen this way, leaving all that you have created and going off to ponder such questions is not quite so bizarre.

But it will seem strange to everyone else in our contemporary society. Imagine the reaction if some person who is considered very ‘successful’ in the traditional sense announced at the age of 55 or so that he or she had fulfilled all responsibilities and was now going off to live simply in some remote location to try and figure out what it all means. Such a person would be thought to have become unhinged, although it may be the most rational decision such a person makes.

It is admittedly true that carrying out the third and fourth stages in life as described by Hindu philosophy is difficult in western society. But it may be possible to think of ways of reaching that same end without sticking strictly to that same form. For example, it may be possible to live during the retirement stage in a remote and rural area without necessarily living in the forest. Something along the lines of a monastery seems to be a possible model for such a life.

And it would be interesting to see how to manifest the detachment from life’s worldly aspects that being a sannyasin implies without having to actually be a mendicant and risk (in the US) being thrown in prison, though a true sannyasin would probably be indifferent to being harassed this way. Perhaps living on some communal farm that produces just the basic elements of life would be a possible alternative.

But I suspect that the specific form that such stages of life take is not what is important. Ultimately, having a philosophy of life enables us to confront our own mortality without flinching. The real question is whether we feel the need to develop one and are willing to do what it takes to develop it ourselves. It does not come prepackaged in religion or in philosophy courses. There is no Personal Philosophies for Dummies in the self-help section of bookstores. (Actually, it would not surprise me if there is such a book, since there seem to be Dummy/Idiot books for everything under the sun.) It is something that people have to figure out for themselves.

I’ll end this series of postings by quoting once again Huston Smith from his book The World’s Religions:

The unwise life is one long struggle with death the intruder – an uneven contest in which age is obsessively delayed through artifice and the denial of time’s erosions. When the fever of desire slackens, the unwise seek to refuel it with more potent aphrodisiacs. When they are forced to let go, it is grudgingly and with self-pity, for they cannot see the inevitable as natural, and good as well. They have no comprehension of Tagore’s insight that truth comes as conqueror to those who have lost the art of receiving it as friend.

“Truth comes as conqueror to those who have lost the art of receiving it as friend.” I like that. Words to live by.

A puzzle for believers in an afterlife

Death has dominated the news recently, first with Terri Schiavo and then the Pope, whose funeral was today. It is perhaps inevitable that this has caused practically everyone to think, however briefly, about how they would like to die and what kinds of steps they would like to have taken if they should be incapacitated towards the end of their lives.

Robert Friedman, an editor of the St. Petersburg Times, has a funny take on it that I recommend reading.

But lost in the news was the fact that evangelical leader Reverend Jerry Falwell lost consciousness briefly recently and was hospitalized twice for pneumonia. After he recovered, he gave an interview to CNN where he compared his case to that of Terri Schiavo’s situation and also made his own wishes known. He said “I’ve already given my living will. Don’t you dare pull the plug on me. I want to wake up in 14 years and say, “What day is it? What time is it?””

Falwell’s decision that he would want all the stops pulled out to keep him alive as long as possible puzzles me. Having grown up in the Christian tradition, and having been around many evangelical, born-again Christians throughout my own life, it seems to me that a basic belief among them is that this life on Earth is merely a stepping-stone to a much, much better eternal life after death, and that if one is born-again, then one is guaranteed to enter heaven to enjoy that good life. In fact, they go out of their way to describe this life as temporary, full of misery and sin, and generally pretty awful, and that death is a welcome release from it.

Country and western singer Jim Reeves summed it up when he sang (and I am quoting from memory):

Across the bridge, there’s no more sorrow
Across the bridge, there’s no more pain
The sun will shine across the river
And you’ll never be unhappy again

So I am genuinely puzzled as to why, given that view, one would want to postpone death at all costs. If any readers of this blog can share their insights, I would appreciate it.

Let me be clear: I am not questioning Falwell’s personal decision to be want to be kept alive at all costs. That is his right and one has to accept it. I can also understand why one should not kill oneself just because one thinks the afterlife is going to be wonderful. That is also not the question.

The question is why someone who fervently believes that the next life is everlasting and far better than this one, and that she or he is guaranteed to enjoy the afterlife because they are born again Christians (or an equivalent reason), would want to hold on to this life at all costs, when it seems fairly clear that the end of one’s life is near and that it can only be prolonged at the price of barely existing, with prolonged sadness for one’s loved ones.

Falwell seems to think that, against all the odds, he might one day recover and be fully functioning again. But why would someone who is in that situation prefer those tiny odds to the certainty of going to heaven, if getting there has been your goal all along?

I have mixed feelings about the Pope’s legacy. I agreed with his stance on some things and disagreed with others. (Juan Cole has a nice compilation of quotes and stories about the Pope that captures the complexity of the Pope’s message on a whole range of issues. And Justin Raimondo also weighs in on his legacy.) But I have to say that, to the extent that one can tell these things from a distance, he seemed to have been at peace with himself when he died. He seemed to know the end was near, he seemed to feel that he had lived his life fully, and he seemed to be accepting of death and ready for whatever awaited him after that.

Given his stature and resources, there is no doubt that he could have ordered extraordinary steps to be taken to try and keep him alive if he had so desired. But he seemed to choose not to and it was a graceful way to die.

And whatever else one thinks of him, one must admire him for that.

The four stages of life: Stage 4 – sannyasin

The final stage of life in Hindu philosophy (as described in the book The World’s Religions by Huston Smith, and all quotes are from this book) is that of the sannyasin. This is the stage eventually arrived at by the person who, according to the Bhagavad-Gita becomes “one who neither hates nor loves anything.” (For descriptions of earlier stages, see stage 1, stage 2, and stage 3.)

Once having arrived at this stage of detachment from the world, the retiree returns from the self-imposed exile that was necessary in order to free oneself from worldly distractions so that one could achieve this deeper understanding. But returning to the world does not mean returning to the familiar bonds of the world. He or she “is back as a separate person” because “time and place have lost their hold.”

“Far from wanting to “be somebody”, the sannyasin‘s wish is the opposite: to remain a complete nonentity on the surface in order to be joined to all at the root…The outward life that fits this total freedom best is that of a homeless mendicant. Others seek to be economically independent in their old age: the sannyasin proposes to cut free of economics altogether. With no fixed place on earth, no obligations, no goals, no belongings, the expectations of the body are nothing. Social pretensions likewise have no soil from which to sprout and interfere. No pride remains in someone who, begging bowl in hand, finds himself at the back door of someone who was once his servant and would not have it otherwise.”

If the idea of retirement as leaving all that one has created in order to find oneself is hard to take, the idea of ending one’s life as effectively a beggar is even more difficult to accept. Part of the problem is that the word ‘mendicant’ properly means a holy person who begs just for food, and such people are more commonly found in predominantly Hindu or Buddhist cultures, where they are highly respected as having reached an exalted stage in life that everyone should aspire to. It is an honor to have such people come to your house asking for food and people respect them and are supposed to take care of them.

In the west though, the word mendicant is equated with beggar and such people tend to be despised as wastrels and losers. So it is hard to see this idea of becoming sannyasin catching on here. One cannot imagine people who are important figures in society here choosing to end their lives wandering the streets, living on charity. A sanyasin who arrived at someone’s door asking for food is likely to find the police being called and be arrested for vagrancy.

But is that a problem with the philosophy or with the way the society creates its value structure?

Politics in the Universities

There has been a lot of play in the media recently about the so-called liberal tilt of university faculty. Let’s see what the actual numbers are. As far as I can tell, the most comprehensive and authoritative data comes from HERI (Higher Education Research Institute) based in the UCLA Graduate School of Education and Information Studies, which has been studying trends in higher education for a long time.

HERI’s 2001-2002 report on national norms for college teachers, finds that “34 percent of college and university faculty identify as “middle-of-the road” politically (down from 40 percent in 1989). Although the percentage of faculty identifying as “conservative” or “far right” (18 percent) has changed very little, the percentage identifying as either “liberal” or “far left” has grown from 42 percent to 48 percent”, compared to a previous survey in 1989.

It turns out that women faculty are more liberal than men. The report finds that “54 percent of women, compared to only 44 percent of men, identify as politically “liberal” or “far left.” In 2001, 21 percent of male professors and 14 percent of female professors defined their political views as either “conservative” or “far right.””

The report continues:

The latest survey involved 55,521 faculty and administrators at 416 colleges and universities nationwide. Of those, questionnaires from 32,840 full-time undergraduate teaching faculty at 358 institutions were used to compute the national norms. The numbers were adjusted statistically to represent the nation’s total population of approximately 442,000 college and university faculty.

So those are the numbers. What are we to make of them? Is this imbalance in political leanings a sign of blatant political discrimination in the hiring of university faculty?

(At this point I have to reiterate my own belief that the terms ‘liberal’, ‘conservative’, ‘Republican’, ‘Democrat’ have ceased to have much meaning in terms of defining coherent political philosophies, but since this discussion and the data are framed in those terms, I have little choice but to use them for this post.)

That conclusion of hiring discrimination does not follow automatically. For one thing, the word ‘liberal’ in university circles does not have the same meaning it has outside. A ‘liberal education’ is what universities strive to provide for their students. It is used in contrast to ‘vocational education’. To call someone a ‘liberally educated person’ is not to describe his or her political beliefs but to describe a person with breadth of knowledge and depth of understanding, as opposed to someone who has acquired a fairly specific set of knowledge and skills in order to perform a trade or profession. So the word ‘liberal’ has a fairly well-defined and valued meaning in universities, and one would expect people to want to identify with it.

Another point is that while it is true that universities have intense political struggles, they are based on parochial academic politics, and those divisions do not parallel national political splits. In academic departments the biggest battles over a new hire are likely to be based on field of study (in physics, it might be whether the department wants to grow the condensed matter field or the astrophysics field, or whether it should be a theoretician or an experimentalist) or rank (whether they want to hire a promising newcomer or an established star), and so forth. Similar battles occur in other departments.

These battles can be quite hard-fought, but leave little room for other considerations based on party affiliation and the like. Those are not considered important. The prestige of a physics department depends on the physics knowledge it produces, not on the ideological spectrum its faculty encompasses. No department is likely to hire an incompetent researcher to a rare and potentially lifetime appointment just on the basis of that person’s party political affiliation.

But if national political considerations are not the cause of this difference in political leanings in universities, what could be the cause? I am not aware of any studies that have looked carefully at this causal question. But people have been willing to speculate.

Jennifer Lindholm, associate director of the Higher Education Research Institute’s Cooperative Institutional Research Program and lead author of the faculty survey said: “The disproportionately greater shift we see toward liberal political views among women faculty may be attributable to their dissatisfaction with the Republican Party’s current position on issues that often impact women’s lives more directly such as abortion, welfare and equal rights.”

Writing in the New York Times on April 5, columnist and Princeton economist Paul Krugman points out that registered Republicans are almost as rare in the hard sciences and in engineering (where clues as to ones political affiliation are hard to discern) as in the social sciences, suggesting that the reasons lie with more subtle causes..

Krugman postulates that “One answer is self-selection – the same sort of self-selection that leads Republicans to outnumber Democrats four to one in the military. The sort of person who prefers an academic career to the private sector is likely to be somewhat more liberal than average, even in engineering.”

But the more serious charge that he levels is that the Republican party (and by association the conservative movement) are making themselves unappealing to academics by taking stands on issues that ignore evidence and that are anti-research. He pointed to a recent April Fools’ Day issue spoof editorial by Scientific American entitled O.K., We Give Up in which the magazine “apologized for endorsing the theory of evolution just because it’s “the unifying concept for all of biology and one of the greatest scientific ideas of all time,” saying that “as editors, we had no business being persuaded by mountains of evidence.” And it conceded that it had succumbed “to the easy mistake of thinking that scientists understand their fields better than, say, U.S. senators or best-selling novelists do.””

Krugman continues:

Scientific American may think that evolution is supported by mountains of evidence, but President Bush declares that “the jury is still out.” Senator James Inhofe dismisses the vast body of research supporting the scientific consensus on climate change as a “gigantic hoax.” And conservative pundits like George Will write approvingly about Michael Crichton’s anti-environmentalist fantasies.

Think of the message this sends: today’s Republican Party – increasingly dominated by people who believe truth should be determined by revelation, not research – doesn’t respect science, or scholarship in general. It shouldn’t be surprising that scholars have returned the favor by losing respect for the Republican Party.

Krugman argues that such an anti-research message is unappealing to any academic (whatever their political stripe), and so it should be no surprise that academics are distancing themselves from it. When Dennis Baxley, a state legislator from Florida who has introduced in that state a bill similar to Ohio’s Senate Bill 24, cites professors who teach that evolution is a fact as a prime example of “academic totalitarianism”, he should not be surprised that serious academics start giving him a wide berth.

As I said in an earlier post, universities are ultimately reality-based communities, which depend on evidence as an essential part of their knowledge structure. Academics in any field respect that scholars in other fields also use evidence in reaching their conclusions. They may not know that field in any detail but they tend to respect the way scholars go about reaching their conclusions and know that they can back it up with evidence if called upon to do so. The fact that their conclusions are evidence-based does not make them infallible, of course, just that they are grounded in reality.

Academics also suspect that the people who are upset about biology professors teaching that evolution is a fact are closely aligned with those who think that the Earth is only 6,000 years old and that Adam and Eve are historical figures. They suspect that the current attack on biology teaching is just the precursor to similar attacks on geology, physics, anthropology, archeology, and everything else that challenges a particular religious revelatory interpretation of the world.

Krugman argues that it should not be surprising that overtly linking such a world-view to a political movement should result in that movement losing ground in universities, even though it might be politically advantageous.

As I said, I don’t know of any studies that have examined the causal reasons for this seeming ideological imbalance, but Krugman makes a point that is worth considering seriously.

The four stages of life: Stage 3 – retirement

So far, the first two life stages of student and householder described by Hindu philosophy would not seem that different from any western concept of those stages. It is the next two stages (retirement and sannyasin) that the paths start to diverge.

In the US at least, people approach retirement with mixed feelings. For those people who loathe their jobs, it may come as a welcome relief from a routine that they find hateful, a chance to enjoy life free from restrictions. Such people look forward to retirement.

On the other hand, there is also the pervasive sense that retirement means, to use a sporting metaphor, that you are no longer in the game and are now a spectator, not influencing the course of major events in any way. People who feel this way do not want to let go of the power and prestige their jobs give them and want it to continue forever or until they collapse at their desks.

Another constraint is the feeling that when you retire, you should be able to at least maintain the same standard of life as when one was working. These considerations make people want to postpone retirement until later so that they can make more money and live better in retirement.

But the idea of retirement in Hinduism (once again I am using as my source the book The World’s Religions by Huston Smith, and all quotes are from this book) is not at all like this kind of passive withdrawal from the rush of life to a life of leisure while one awaits the end of ones days. Rather, it is the beginning of an important stage.

Smith says that a marker that one is ready to enter this third stage is the birth of the first grandchild. But this is probably just a proxy measure to symbolize that one’s children have themselves reached the stage of householder and are thus no longer dependent on you. In other words, you have now fulfilled your obligations to your family, and presumably also to your vocation and your civic responsibilities to your community.

But usually such a stage comes earlier than the customary retirement age in the US, which is about 65. For many people, their children are grown and independent by the time they are around 55 or so. Retirement at an early age is, in this philosophical framework, not a sign of early goofing off or simply giving up, but a sign of eagerness to enter this rewarding third stage of one’s life.

As Smith says “If worldly achievement and the exercise of power is best, middle age, the stage of the householder, will be life’s apex. But if vision and self-understanding carry rewards equal to or surpassing these others, old age has its own opportunities, and we can come to happiness at the times when the rivers of our lives flow gently.”

It is worth quoting Smith extensively on this because he says it so well:

For twenty or thirty years society has exacted its dues; now relief is in order, lest life conclude before it has been understood. Thus far society has required the individual to specialize; there has been little time to read, to think, to ponder life’s meaning without interruption. This is not resented; the game has carried its own satisfactions. But must the human spirit be indentured to society forever? The time has come to begin one’s true adult education, to discover who one is and what life is about. What is the secret of the “I” with which one has been on such intimate terms all these years, yet which remains a stranger, full of inexplicable quirks, baffling surds, and irrational impulses? Why are we born to work and struggle, each with a portion of happiness and sorrow, only to die too soon? … To find meaning in the mystery of existence is life’s final and fascinating challenge. (emphasis added)

The way one does this is what sets this philosophy apart from western conceptions of retirement for people at this stage. In the old days, one “would take their leave of family, the comforts and constraints of home, and plunge into the forest solitudes to launch their program of self-discovery. At last their responsibilities were to themselves alone. “Business, family, secular life, like the beauties and hopes of youth and the successes of maturity, have now been left behind; eternity alone remains. And so it is to that – not the tasks and worries of this life already gone, which came and passed like a dream – that the mind is turned”…It is time for working out a philosophy, and then working that philosophy into a way of life; a time for transcending the senses to find, and dwell with, the reality that underlies this natural world.”

Going into the forest may not be quite feasible these days or in this country, but the idea of seeking solitude in order to figure things out can be manifested in other words. It is probably not even strict solitude that is called for but more the breaking free of the kinds of ties and distractions that the second stage of life carried with it.

The point is that this third stage of life is not a sign that life is leaving you behind. The third stage is what you have been preparing yourself for.

When good cheeseburgers go bad

We interrupt the regular series of postings on developing a philosophy on the stages of life to talk about far more important things, like what you should do when the people working at the drive-thru don’t get your order right. Why, you call 911, of course. At least, that is what this woman in Orange County supposedly did.

Here is the transcript of the call:

***

Dispatcher: Sheriff’s department, how can I help you?

Woman: Yeah, I’m over here . . . I’m over here at Burger King right here in San Clemente.

Dispatcher: Uh-huh.

Woman: Um, no, not San Clemente; I’m sorry, I live in San Clemente. I’m in Laguna Niguel, I think, that’s where I’m at.

Dispatcher: Uh-huh.

Woman: I’m at a drive-through right now.

Dispatcher: Uh-huh.

Woman: I went . . . I ordered my food three times. They’re mopping the floor inside, and I understand they’re busy . . . they’re not even busy, okay, I’ve been the only car here. I asked them four different times to make me a Western Barbeque Burger. Okay, they keep giving me a hamburger with lettuce, tomato, and cheese, onions, and I said, “I’m not leaving . . .”

Dispatcher: Uh-huh.

Woman: I want a Western Burger because I just got my kids from Tae Kwon Do, they’re hungry, I’m on my way home, and I live in San Clemente.

Dispatcher: Uh-huh.

Woman: Okay . . . she said, she gave me another hamburger; it’s wrong. I said four times, I said, “I want it to go. Can you go out and park in front?” I said, “No, I want my hamburger right.” So then the . . . the lady came to the manager. She . . . well whoever she is, she came up and she said, um, she said, um, “Do you want your money back?” And I said, “No, I want my hamburger. My kids are hungry and I have to jump on that toll freeway.” I said, “I am not leaving this spot,” and I said, “I will call the police,” because I want my Western Burger done right! Now is that so hard?

Dispatcher: Okay, what exactly is it you want us to do for you?

Woman: I . . . send an officer down here. I . . . I want them to make me . . .

Dispatcher: Ma’am, we’re not gonna go down there and enforce your Western Bacon Cheeseburger.

Woman: What am I supposed to do?

Dispatcher: This is . . . this is between you and the manager. We’re not gonna go and enforce how to make a hamburger; that’s not a criminal issue. There’s . . . there’s nothing criminal there.

Woman: So I just stand here . . . so I just sit here and [block]?

Dispatcher: You . . . you need to calmly and rationally speak to the manager and figure out what to do between you.

Woman: She did come up, and I said, “Can I please have my Western Burger?” She . . . she said, “I’m not dealing with it,” and she walked away. Because they’re mopping the floor, and it’s also the fact that they don’t want to . . . they don’t want to go through there . . . and . . . and . . .

Dispatcher: Ma’am, then I suggest you get your money back and go somewhere else. This is . . . this is not a criminal issue. We can’t go out there and make them make you a cheeseburger the way you want it.

Woman: Well . . . that is . . . that . . . you’re supposed to be here to protect me.

Dispatcher: Well, what are we protecting you from, a wrong cheeseburger?

Woman: No . . .

Dispatcher: Is this like . . . is this a harmful cheeseburger or something? I don’t understand what you want us to do.

Woman: Just come down here. I’m not . . . I’m not leaving.

Dispatcher: No ma’am, I’m not sending the deputies down there over a cheeseburger. You need to go in there and act like an adult and either get your money back or go home.

Woman: She is not acting like an adult herself! I’m sitting here in my car; I just want them to make my kids a . . . a Western Burger.

Dispatcher: Ma’am, this is what I suggest: I suggest you get your money back from the manager and you go on your way home.

Woman: Okay.

Dispatcher: Okay? Bye-bye.

***

I could say that the reason for posting this is because of the light it sheds on what happens when all human interactions are believed to be under the jurisdiction of the law, or some other high-sounding stuff, but the real reason is that I found it to be funny.

Such stories are almost too good to be true, confirming our worst stereotypes of self-absorbed, self-indulgent people giving harassed fast food workers a hard time over trivialities. So I checked to see if it might be an urban legend. The people at Snopes have looked into it and report that the Orange County Sheriff’s Department confirmed that such a call came in about two years ago. But since the Sheriff’s department did not send a squad car in response, they do not know if this was a genuine caller or some prankster having fun at their expense.

You can listen to the sound file at Snopes, where the transcript reproduced above came from. (I could not open the .wma sound file on my Mac, though.)