All posts by Wintery Knight

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Commentary

Should government promote marriage to lower-income communities?

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Marriage and Poverty
Marriage and Poverty

I found this article by Robert Rector on the The Heritage Foundation web site. It is part of their Poverty and Marriage project.

Excerpt:

The Census data presented so far demonstrate that married couples have dramatically lower poverty rates than single parents. These substantial differences in poverty remain even when married couples are compared to single parents of the same race and level of education. The pattern is almost exactly the same in all 50 states.

However, in the Census comparisons, the married couples and single parents are obviously different (albeit similar) persons. It is therefore possible that much of the difference in poverty between married families and single-parent families might be due to hidden differences between married and single parents as individuals rather than to marriage per se. For example, it is possible that unmarried fathers might have substantially lower earnings than married fathers with the same racial and educational backgrounds. If this were the case, then marriage, for these men, would have a reduced anti-poverty effect.

Fortunately, we have other direct data on poverty and unmarried parents that corroborate the Census analysis. These data are provided by the Fragile Families and Child Well-being Survey conducted jointly by Princeton and Columbia universities.[16] The Fragile Families survey is a representative national sample of parents at the time of a child’s birth, with a heavy emphasis on lower-income unmarried couples. The survey is unusual in collecting information not only on single mothers, but on non-married fathers as well, including (critically) the actual employment and earnings of the father in the year prior to birth.

Because the Fragile Families Survey reports both the mothers’ and fathers’ earnings, it is simple to calculate the poverty rate if the non-married mothers remain single and if each unmarried mother married her child’s father (thereby pooling both parents’ income into a joint family income). The Fragile Families data show that if unmarried mothers remain single, over half (56 percent) of them will be poor. (This high level of poverty will persist for years: Half of all unwed mothers will be poor five years after the child is born.[17]) By contrast, if the single mothers married the actual biological fathers of their children, only 18 percent would remain poor.[18] Thus, marriage would reduce the expected poverty rate of the children by two-thirds.

It is important to note that these results are based on the actual earnings of the biological fathers of the children and not on assumed or hypothetical earnings. Moreover, the non-married fathers in the sample are relatively young. Over time, their earnings will increase and the poverty rate for the married couples will decline farther.

[…]Census data and the Fragile Families survey show that marriage can be extremely effective in reducing child poverty. But the positive effects of married fathers are not limited to income alone. Children raised by married parents have substantially better life outcomes compared to similar children raised in single-parent homes.

When compared to children in intact married homes, children raised by single parents are more likely to have emotional and behavioral problems; be physically abused; smoke, drink, and use drugs; be aggressive; engage in violent, delinquent, and criminal behavior; have poor school performance; be expelled from school; and drop out of high school.[19] Many of these negative outcomes are associated with the higher poverty rates of single mothers. In many cases, however, the improvements in child well-being that are associated with marriage persist even after adjusting for differences in family income. This indicates that the father brings more to his home than just a paycheck.

The effect of married fathers on child outcomes can be quite pronounced. For example, examination of families with the same race and same parental education shows that, when compared to intact married families, children from single-parent homes are:

  • More than twice as likely to be arrested for a juvenile crime;[20]
  • Twice as likely to be treated for emotional and behavioral problems;[21]
  • Roughly twice as likely to be suspended or expelled from school;[22] and
  • A third more likely to drop out before completing high school.[23]

The effects of being raised in a single-parent home continue into adulthood. Comparing families of the same race and similar incomes, children from broken and single-parent homes are three times more likely to end up in jail by the time they reach age 30 than are children raised in intact married families. [24] Compared to girls raised in similar married families, girls from single-parent homes are more than twice as likely to have a child without being married, thereby repeating the negative cycle for another generation.[25]

Finally, the decline of marriage generates poverty in future generations. Children living in single-parent homes are 50 percent more likely to experience poverty as adults when compared to children from intact married homes. This intergenerational poverty effect persists even after adjusting for the original differences in family income and poverty during childhood.[26]

You should definitely click through the article and view all the colorful charts and diagrams. This article should be printed out and used to explain the connection between fiscal conservatism and social conservatism.

I also want to point out that two notable groups on the left act to destroy marriage. First of all, there are the feminists, who oppose the unequal gender roles in marriage. They lobby for feminist policies that destroy marriage, like no-fault divorce. Second, there are the socialists, who favor redistribution of wealth from productive to non-productive people. They lobby for increased welfare for single mothers, causing more single-mother households. Either way, marriage is under attack by the left. I have not even mentioned things like sex education and state-run day care.

What should the government do?

I think that government does have a role in providing financial incentives in the form of tax breaks to married couples who have children and stay married. The government should give bigger and bigger tax breaks as marriages last longer and longer, and have more children. And the biggest tax breaks of all should be given to families where one parent stays at home while the children are not yet in school, during the crucial early years. Sounds crazy, doesn’t it? But if research agrees that marriage is good for children, good for married couples, and good for society, then why aren’t we doing more to inform people about the benefits of marriage, and providing them with financial incentives to marry for the long-term?

Commentary

Are Tea party conservatives more racist than liberal socialist Democrats?

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From the Daily Caller.

Excerpt:

Typical opinion polls reported in the news average a response rate of under 20%, and some observers speculate that the real response rates for some prominent surveys may be as low as 1% of the people they contact. The General Social Survey, on the other hand, usually averages about a 70% response rate, the highest in the industry for a large-scale survey of the general U.S. public.

The most recent survey for which results were available when I began this project a few weeks ago was the 2008 survey. (For an updated analysis that includes more recent data, see the Author’s Update on the last page of this editorial.) It asked the question:

Some people think that the government in Washington is trying to do too many things that should be left to individuals and private businesses. Others disagree and think that the government should do even more to solve our country’s problems. Still others have opinions somewhere in between.

Where would you place yourself on this scale . . . ?

1— I strongly agree the government should do more
2—
3— I agree with both
4—
5— I strongly agree the government is doing too much

Thus, those who agree that “the government is doing too much” would choose 4 or 5.

And what is the result of this survey?

Social scientists usually measure traditional racism against African Americans by looking at the survey responses of white Americans only. Among whites in the latest General Social Survey (2008), only 4.5% of small-government advocates express the view that “most Blacks/African-Americans have less in-born ability to learn,” compared to 12.3% of those who favor bigger government or take a middle position expressing this racist view (Figure 2). We social scientists sometimes like to express things in relative odds, especially for small percentages. Here the odds of small government whites not expressing racist views (21-to-1 odds) is three times higher than the odds of big-government whites not being racist (7-to-1 odds).

But advocates of smaller government can be found among Democrats and Independents as well as Republicans. What happens if we compare Republicans who think Washington is doing too much with those who think that government should do more or take a middle position? The relationships I’ve just described only get stronger.

Figure 3 shows that, among whites, Republican advocates of smaller government are even less racist (1.3% believing that blacks have less in-born ability) than the rest of the general public (11.3% expressing racist views). Thus, in 2008 Republicans who believe that the government in Washington does too much have 10 times higher odds of not expressing racist views on the in-born ability question than the rest of the population (79-to-1 odds v. 7.9-to-1 odds).

What about conservative Republicans more generally, not just the ones who want a smaller government? Surely they must be more racist. Actually not. In 2008, only 5.4% of white conservative Republicans expressed racist views on the in-born ability question, compared to 10.3% of the rest of the white population.

As Figure 4 shows, this same pattern holds for white Democrats compared to white Republicans: in 2008 12.3% of white Democrats in the U.S. believed that African Americans were born with less ability, compared to only 6.6% of white Republicans.

[…]Data from self-reports in the General Social Survey appear to support the notion that those who oppose income redistribution are somewhat more altruistic in their behavior than redistributionists (e.g., donating money, looking after pets or plants while friends are away), a conclusion also reached by the economist Arthur Brooks.

Click through for the charts and more analysis.

News

Is it ok to judge people? Is Hell a real place?

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UPDATE: I thought I’d better explain what’s in this post at the top. First, I show where Hell is mentioned in the gospels. Second, I talk about whether can Christians should judge non-Christians. Finally, I talk about why judging can actually be the loving thing to do.

Where is Hell in the New Testament?

Here’s a few Bible verses where Jesus talks about Hell.

  1. Matthew 5:22
    But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca, ‘ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.
  2. Matthew 5:29
    If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.
  3. Matthew 5:30
    And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell.
  4. Matthew 10:28
    Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.
  5. Matthew 18:9
    And if your eye causes you to sin, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell.
  6. Matthew 23:33
    “You snakes! You brood of vipers! How will you escape being condemned to hell?
  7. Mark 9:43
    If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.
  8. Mark 9:45
    And if your foot causes you to sin, cut it off. It is better for you to enter life crippled than to have two feet and be thrown into hell.
  9. Mark 9:47
    And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye than to have two eyes and be thrown into hell,
  10. Luke 12:5
    But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him.
  11. Luke 16:23
    In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side

I don’t mind if people disagree with those verses on historical grounds – maybe because they are not early enough or not multiply attested enough, although I think they are historically reliable. What bothers me is when a person throws verses out because they just don’t like them. I don’t think that having an intuition or a feeling is grounds for throwing out Bible verses.

Who to judge and how to judge

Did you know that it is forbidden to judge non-Christians using Christian moral standards?

1 Cor 5:9-13:

9I have written you in my letter not to associate with sexually immoral people—

10not at all meaning the people of this world who are immoral, or the greedy and swindlers, or idolaters. In that case you would have to leave this world.

11But now I am writing you that you must not associate with anyone who calls himself a brother but is sexually immoral or greedy, an idolater or a slanderer, a drunkard or a swindler. With such a man do not even eat.

12What business is it of mine to judge those outside the church? Are you not to judge those inside?

13God will judge those outside. “Expel the wicked man from among you.”

I think this text explains what judging is. If you “judge” someone, it seems to mean disagreeing with them or it could even mean avoiding them. For example, I often speak against single motherhood and day care in front of people who are single mothers and who use day care – I just disagree with them.

I think that Christians can vote for political candidates who are pro-life and pro-marriage and pro-liberty. But the verse above says that but you can’t force individual non-Christians to act like Christians against their own free will. You can judge other Christians, but be careful how you do that if you actually want them to listen to you. Have a relationship with them first, and then talk about moral issues in the abstract. People get defensive unless you make the discussion about the evidence, not about their personal lives.

And of course you can disagree with people of other religions about which religion is true when tested against history and the external world, but again, it’s best to appeal to logic and evidence. E.g. – the big bang, which falsifies a whole stack of world religions and cults, and is testable scientifically.

Why judging is wonderful and you should do it, too

I wonder if you all remember a while back when I linked to all the chapters of Theodore Dalrymple’s famous book “Life at the Bottom”, which is about the worldview of the British lower class. It’s also about how rich, well-meaning secular leftists hurt the poor by enacting public policies that reward bad behavior and punish good behavior. Dalrymple is a psychiatrist in a hospital, so he sees it all firsthand.

This is from the introduction to the book:

The disastrous pattern of human relationships that exists in the underclass is also becoming common higher up the social scale. With increasing frequency I am consulted by nurses, who for the most part come from and were themselves traditionally members of (at least after Florence Nightingale) the respectable lower middle class, who have illegitimate children by men who first abuse and then abandon them. This abuse and later abandonment is usually all too predictable from the man’s previous history and character; but the nurses who have been treated in this way say they refrained from making a judgment about him because it is wrong to make judgments. But if they do not make a judgment about the man with whom they are going to live and by whom they are going to have a child, about what are they ever going to make a judgment?

“It just didn’t work out,” they say, the “it” in question being the relationship that they conceive of having an existence independent of the two people who form it, and that exerts an influence on their on their lives rather like an astral projection. Life is fate.

I think that young people today prefer moral relativists as mates, because they are afraid of being judged and rejected by people who are too serious about religion and morality, especially the old kind of morality that was focused on chastity, sobriety, worship, charity, etc. The problem is that if a young person chooses someone who doesn’t take religion and morality seriously, then that person can’t rely on their partner to behave morally and to exercise moral leadership in the home.

Here’s another one of my favorite passages from the “Tough Love” chapter, in which he describes how he easily he can detect whether a particular male patient has violent tendencies or not, on sight. But female victims of domestic violence – and even the hospital nurses – cannot or will not recognize the signs that a man is violent.

All the more surprising is it to me, therefore, that the nurses perceive things differently. They do not see a man’s violence in his face, his gestures, his deportment, and his bodily adornments, even though they have the same experience of the patients as I. They hear the same stories, they see the same signs, but they do not make the same judgments. What’s more, they seem never to learn; for experience—like chance, in the famous dictum of Louis Pasteur—favors only the mind prepared. And when I guess at a glance that a man is an inveterate wife beater (I use the term “wife” loosely), they are appalled at the harshness of my judgment, even when it proves right once more.

This is not a matter of merely theoretical interest to the nurses, for many of them in their private lives have themselves been the compliant victims of violent men. For example, the lover of one of the senior nurses, an attractive and lively young woman, recently held her at gunpoint and threatened her with death, after having repeatedly blacked her eye during the previous months. I met him once when he came looking for her in the hospital: he was just the kind of ferocious young egotist to whom I would give a wide berth in the broadest daylight.

Why are the nurses so reluctant to come to the most inescapable of conclusions? Their training tells them, quite rightly, that it is their duty to care for everyone without regard for personal merit or deserts; but for them, there is no difference between suspending judgment for certain restricted purposes and making no judgment at all in any circumstances whatsoever. It is as if they were more afraid of passing an adverse verdict on someone than of getting a punch in the face—a likely enough consequence, incidentally, of their failure of discernment. Since it is scarcely possible to recognize a wife beater without inwardly condemning him, it is safer not to recognize him as one in the first place.

This failure of recognition is almost universal among my violently abused women patients, but its function for them is somewhat different from what it is for the nurses. The nurses need to retain a certain positive regard for their patients in order to do their job. But for the abused women, the failure to perceive in advance the violence of their chosen men serves to absolve them of all responsibility for whatever happens thereafter, allowing them to think of themselves as victims alone rather than the victims and accomplices they are. Moreover, it licenses them to obey their impulses and whims, allowing them to suppose that sexual attractiveness is the measure of all things and that prudence in the selection of a male companion is neither possible nor desirable.

Often, their imprudence would be laughable, were it not tragic: many times in my ward I’ve watched liaisons form between an abused female patient and an abusing male patient within half an hour of their striking up an acquaintance. By now, I can often predict the formation of such a liaison—and predict that it will as certainly end in violence as that the sun will rise tomorrow.

At first, of course, my female patients deny that the violence of their men was foreseeable. But when I ask them whether they think I would have recognized it in advance, the great majority—nine out of ten—reply, yes, of course. And when asked how they think I would have done so, they enumerate precisely the factors that would have led me to that conclusion. So their blindness is willful.

Just remember not to judge people for the purpose of hurting them. Judge others for the purpose of helping them to set up boundaries that will protect them from actions that might hurt them or those around them, and impose costs on the whole society to repair the damage. The best thing to do is to discuss moral issues in the abstract.

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