Polemics

New study: the presence of a father helps improves children’s mental health

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Science Daily reports on a new study from McGill University.

Excerpt:

New findings from the Research Institute of the McGill University Health Centre (RI-MUHC) show that the absence of a father during critical growth periods, leads to impaired social and behavioral abilities in adults. This research, which was conducted using mice, was published today in the journal Cerebral Cortex. It is the first study to link father absenteeism with social attributes and to correlate these with physical changes in the brain.

[…]Dr. Gobbi and her colleagues compared the social behavior and brain anatomy of mice that had been raised with both parents to those that had been raised only by their mothers. Mice raised without a father had abnormal social interactions and were more aggressive than counterparts raised with both parents. These effects were stronger for female offspring than for their brothers. Females raised without fathers also had a greater sensitivity to the stimulant drug, amphetamine.

“The behavioral deficits we observed are consistent with human studies of children raised without a father,” says Dr. Gobbi, who is also a psychiatrist at the MUHC. “These children have been shown to have an increased risk for deviant behavior and in particular, girls have been shown to be at risk for substance abuse. This suggests that these mice are a good model for understanding how these effects arise in humans.”

In pups deprived of fathers, Dr. Gobbi’s team also identified defects in the mouse prefrontal cortex, a part of the brain that helps control social and cognitive activity, which is linked to the behavioral deficits.

“This is the first time research findings have shown that paternal deprivation during development affects the neurobiology of the offspring,” says Dr. Gobbi. These results should incite researchers to look more deeply into the role of fathers during critical stages of growth and suggest that both parents are important in children’s mental health development.

This study is important because although we have a lot of data showing that fatherlessness children exhibit many problem behaviors when compared to children in married households, corelation doesn’t imply causation. Now we know about the causation that is behind the corelation. It’s the progress of science. It might not fit with feminist ideology, which claims that men in the home are dangerous and harmful to children. But you can’t argue with science – especially not with ideology.

Let’s talk another look at some of the problems with fatherlessness.

Here is Dr. Robert Rector of the Heritage Foundation to explain:

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]

My next post talks about the rise of women-perpetrated domestic violence in the UK. Maybe the increase in fatherlessness in the UK is to blame for women becoming more violence? And what causes fatherlessness? Well, the main driver of it is social programs that literally pay women welfare money to have children before they are married. Maybe we should stop doing that, because that seems to be causing children to become more violent – especially the next generation of women, as we’ll see in tomorrow’s article. In the meantime, I would just urge men to be very very careful about getting involved with women who grew up without a father. It’s something you need to account for.

Polemics

New study: religious communities have lower rates of crime

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From the radically leftist Huffington Post, of all places.

Excerpt:

As a crime stopper, faith may be particularly effective in setting moral norms, building social ties and investing communities with a sense of meaning and purpose, counteracting the “moral cynicism” and individualism that can foster criminal behavior, researchers Ulmer and Casey Harris of the University of Arkansas note in the latest issue of The Sociological Quarterly.

Ulmer and Harris explored “Race and the Religious Contexts of Violence” in their study. They analyzed data from the U.S. Census, the Religious Congregations and Membership Study and crime reports from nearly 200 counties in New York California and Texas. All of the counties had substantial numbers of black, white and Latino residents.

What they found was not only evidence that religion may exert a protective influence discouraging violent crime, but that there are also racial-ethnic differences in the role of faith communities.

Consider these findings:

• Black and white violence decreased significantly as the percentage rose of county residents who belonged to congregations or were regular attenders.
• Black and Latino violence was lower in communities where residents belonged to similar types of religious institutions, indicating faith groups from similar traditions were able to exert greater influence on community values when they had a significant presence.
• Religious homogeneity was not associated with overall rates of white violence, but further breakdowns showed communities with larger percentages of evangelicals had lower rates of white violence. Latino violence was significantly reduced in communities with large numbers of active Catholics.
• Black violence dipped dramatically in counties with high levels of poverty, unemployment and low levels of education where large percentages of residents were active in congregations. This is a key finding, as communities with severe social and economic disadvantages are more likely to have high violent crime rates.

The findings suggest that religious groups have the ability to cultivate moral attitudes “that counteract the code of the streets,” Ulmer says.

The post also includes results from another study, this one featuring over 15,000 people between the ages of 18 and 28:

Baylor researchers Sung Joon Jang and Aaron Franzen analyzed data from the National Longitudinal Study of Adolescent Health to examine differences in crime rates among young adults in four categories:

• Religious and spiritual.
• Spiritual but not religious.
• Religious but not spiritual
• Neither religious nor spiritual.

Individuals who identified themselves as “religious” were less likely to be offenders.

However, individuals who were “spiritual but not religious” were more prone to commit violent crime than their “religious and spiritual” counterparts and more likely to commit property crime than emerging adults who were “religious” or “neither religious nor spiritual.”

“Is being ‘spiritual’ enough to reduce criminal propensity without also being religious? Our study suggests the answer is no – at least during emerging adulthood,” Jang and Franzen write in a recent issue of the journal Criminology.

What both studies also suggest is that the role of religion should be considered as communities address issues of violent crime.

Communities lose out when they marginalize or trivialize the potential pro-social influences of religion, Jang says.

“And one of the areas where society suffers is in crime,” he says

A long time ago, when I was just getting started with blogging, I wrote a series of posts that explained the minimal requirements for a robust moral system.

These were:

1) Objective moral values

There needs to be a way to distinguish what is good from what is bad. For example, the moral standard might specify that being kind to children is good, but torturing them for fun is bad. If the standard is purely subjective, then people could believe anything and each person would be justified in doing right in their own eyes. Even a “social contract” is just based on people’s opinions. So we need a standard that applies regardless of what people’s individual and collective opinions are.

2) Objective moral duties

Moral duties (moral obligations) refer to the actions that are obligatory based on the moral values defined in 1). Suppose we spot you 1) as an atheist. Why are you obligated to do the good thing, rather than the bad thing? To whom is this obligation owed? Why is rational for you to limit your actions based upon this obligation when it is against your self-interest? Why let other people’s expectations decide what is good for you, especially if you can avoid the consequences of their disapproval?

3) Moral accountability

Suppose we spot you 1) and 2) as an atheist. What difference does it make to you if you just go ahead and disregard your moral obligations to whomever? Is there any reward or punishment for your choice to do right or do wrong? What’s in it for you?

4) Free will

In order for agents to make free moral choices, they must be able to act or abstain from acting by exercising their free will. If there is no free will, then moral choices are impossible. If there are no moral choices, then no one can be held responsible for anything they do. If there is no moral responsibility, then there can be no praise and blame. But then it becomes impossible to praise any action as good or evil.

5) Ultimate significance

Finally, beyond the concept of reward and punishment in 3), we can also ask the question “what does it matter?”. Suppose you do live a good life and you get a reward: 1000 chocolate sundaes. And when you’ve finished eating them, you die for real and that’s the end. In other words, the reward is satisfying, but not really meaningful, ultimately. It’s hard to see how moral actions can be meaningful, ultimately, unless their consequences last on into the future.

I argued in other posts in that series that atheism does not ground any of those factors, but Christian theism (and Judaic theism) ground them all. Atheists aren’t going to be able to behave morally in the face of temptation when doing the right thing (assuming there is such a thing on their view) involves risk or self-sacrifice. Doing the right thing when it goes against your self-interest makes no sense on atheism – it’s not rational. And the studies above lend empirical support to that claim.

News

International tests show US children lagging despite record spending on education

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Jay Richards tweeted this article from the Wall Street Journal.

Excerpt:

Since 1998, the Program for International Student Assessment, or Pisa, has ranked 15-year-old kids around the world on common reading, math and science tests. The U.S. brings up the middle—again—among 65 education systems that make up fourth-fifths of the global economy. The triennial Pisa report also shows—again—that East Asian countries like Hong Kong, Japan and South Korea produce the best outcomes.

U.S. performance hasn’t budged in a decade. For 2012, U.S. students placed 26th in mathematics, a bit below the Organization for Economic Cooperation and Development average, and 17th in reading and 21st in science, close to the average. The U.S. slipped in all categories compared to international competitors, plunging from 11th in reading as recently as 2009.

American teenagers seem especially weak in core academic subjects with high cognitive demands, such as translating concepts into solutions for real-world problems. A quarter never become proficient in math. In Shanghai and Korea, the comparable figure is 10% or fewer. Some 7% of U.S. students reached the top two scientific performance levels, compared with 17% in Finland and an amazing 27% in Shanghai. Is it tiger moms or tiger schools, or maybe both?

The U.S. is way out front in one measure: per-student spending. Only Austria, Luxembourg, Norway and Switzerland spend more. Despite laying out $115,000 per head, the U.S. did no better than the Slovak Republic, which spends $53,000.

Perhaps most depressingly, the data show no statistically significant U.S. achievement improvement over time. None. In an era when it pays to be thankful for small mercies, at least we’re not getting worse, but America’s relative standing is falling as other countries improve.

[…]Massachusetts has been running public schools since 1635 and today is home to some of the best performers in the nation. The state entered Pisa as if it was its own country—but students of the same age in Shanghai performed as if they had two more years of math instruction than those in the Bay State.

[…]Pisa also adds another count to the bill of indictment for the Democrats who block reform to serve their teachers union patrons. Education Secretary Arne Duncan called the report “a picture of educational stagnation,” but liberals are major impediments to more accountability, merit-based compensation and school-choice competition. The Justice Department has even gone so far as to sue Louisiana to block its modest voucher program, which is a moral crime against the students consigned to failing schools.

There are a few areas of economics that I think that Christians really ought to understand, and education is one of them. We definitely need to be concerned about policies that make it harder for poor, minority students to get ahead. We keep throwing money at the unionized public school system, and we get no results. We need to think about making education more like online shopping. What makes online shopping great is choice and competition. If schools were allowed to compete with one another, then the customer would be assured of getting more quality for less money. The public school system is a monopoly, and it serves the teachers and the education bureaucrats – not the children.

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