Tag Archives: david brooks

I don’t work at a finishing school

David Brooks, in the New York Times:

On the left, less viciously, we have elite universities that have become engines for the production of inequality. All that woke posturing is the professoriate’s attempt to mask the fact that they work at finishing schools where more students often come from the top 1 percent of earners than from the bottom 60 percent. Their graduates flock to insular neighborhoods in and around New York, D.C., San Francisco and a few other cities, have little contact with the rest of America and make everybody else feel scorned and invisible.

It’s fun to track down a fact. More from the top 1% than the bottom 60%! That certainly makes professoring sound like basically a grade-inflation concierge service for the wealthy with a few scholarship kids thrown in for flavor. But it’s interesting to try to track down the basis of a quantitative claim like this. Brooks says “more students often come,” which is hard to parse. He does, helpfully, provide a link (not all pundits do this!) to back up his claim.

Now the title of the linked NYT piece is “Some Colleges Have More Students From the Top 1 Percent Than the Bottom 60.” Some is a little different from often; how many colleges, exactly, are that badly income-skewed? The Times piece says 38, including five from the Ivy League. Thirty-eight colleges is… not actually that many! The list doesn’t include Harvard (15.1 from the 1%, 20.4 from the bottom 60%) or famously woke Oberlin (9.3/13.3) or Cornell (10.5/19.6) or MIT (5.7/23.4) or Berkeley (3.8/29.7) and it definitely doesn’t include the University of Wisconsin (1.6/27.3).

We can be more quantitative still! A couple of clicks from the Times article gets you to the paper they’re writing about, which helpfully has all its data in downloadable form. Their list has 2202 colleges. Of those, the number that have as many students from the top 1% as from the bottom 60% is 17. (The Times says 38, I know; the numbers in the authors’ database match what’s in their Feb 2020 paper but not what’s in the 2017 Times article.) The number which have even half as many 1%-ers as folks from the bottom 60% is only 64. But maybe those are the 64 elitest-snooty-tootiest colleges? Not really; a lot of them are small, expensive schools, like Bates, Colgate, Middlebury, Sarah Lawrence, Wake Forest, Vanderbilt — good places to go to school but not the ones whose faculty dominate The Discourse. The authors helpfully separate colleges into “tiers” — there are 173 schools in the tiers they label as “Ivy Plus,” “Other elite schools,” “Highly selective public,” and ‘Highly selective private.” All 17 of the schools with more 1% than 60% are in this group, as are 59 of the 64 with a ratio greater than 1/2. But still: of those 173 schools, the median ratio between “students in the top 1%” and “students in the bottom 60%: is 0.326; in other words, the typical such school has more than three times as many ordinary kids as it has Richie Riches.

Conclusion: I don’t think it is fair to characterize the data as saying that the elite universities of the US are “finishing schools where more students often come from the top 1 percent of earners than from the bottom 60 percent.”

On the other hand: of those 173 top-tier schools, 132 of them have more than half their students coming from the top 20% of the income distribution. UW–Madison draws almost two-fifths of its student body from that top quintile (household incomes of about $120K or more.) And only three out of those 173 have as many as 10% of their student body coming from the bottom quintile of the income distribution (UC-Irvine, UCLA, and Stony Brook.) The story about elite higher ed perpetuating inequality isn’t really about the kids of the hedge-fund jackpot winners and far-flung monarchs who spend four years learning critical race theory so they can work at a Gowanus nonprofit and eat locally-sourced brunch; it’s about the kids of the lawyers and the dentists and the high-end realtors, who are maybe also going to be lawyers and dentists and high-end realtors. And the students who are really shut out of elite education aren’t, as Brooks has it, the ones whose families earn the median income; they’re poor kids.

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Nebraska isn’t poor and Nebraskans aren’t naive

David Brooks writes in the New York Times that we should figure out how to bottle the civic health southwest Nebraska enjoys:

Everybody says rural America is collapsing. But I keep going to places with more moral coherence and social commitment than we have in booming urban areas. These visits prompt the same question: How can we spread the civic mind-set they have in abundance?


For example, I spent this week in Nebraska, in towns like McCook and Grand Island. These places are not rich. At many of the schools, 50 percent of the students receive free or reduced-cost lunch. But they don’t have the pathologies we associate with poverty.

Maybe that’s because those places aren’t high in poverty! The poverty rate in McCook is 9.6%; in Grand Island it’s 15%. The national rate is 12.3%. Here’s a Census page with those numbers. What about the lunches? 50 percent of students receiving free or reduced-price lunch sounds like a lot, unless you know that slightly more than half of all US public school students are eligible for free and reduced-price lunch. (Brooks says “receive,” not “are eligible for,” but it’s the latter statistics that are widely reported and I’m guessing that’s what he means; apologies if I’m wrong.)

Crime is low. Many people leave their homes and cars unlocked.

Is it? And do they? I didn’t immediately find city-level crime data that looked rock solid to me, but if you trust city-data.com, crime in Grand Island roughly tracks national levels while crime in McCook is a little lower. And long-time Grand Island resident Gary Christensen has a different take than Brooks does:

Gary Christensen, a Grand Island resident for over 68 years says times are changing.
“It was a community that you could leave you doors open leave the keys in your car and that kind of thing, and nobody ever bothered it. But those days are long gone,” said Gary Christensen, resident.

One way you can respond to this is to say I’m missing the point of Brooks’s article. Isn’t he just saying civic involvement is important and it’s healthy when people feel a sense of community with their neighbors? Are the statistics really that important?

Yes. They’re important. Because what Brooks is really doing here is inviting us to lower ourselves into a warm comfortable stereotype; that where the civic virtues are to be found in full bloom, where people are “just folks,” are in the rural parts of Nebraska, not in New Orleans, or Seattle, or Laredo, or Madison, and most definitely not in Brooklyn or Brookline or Bethesda. But he can’t just say “you know how those people are.” There needs to be some vaguely evidentiary throat-clearing before you launch into what you were going to say anyway.

Which is that Nebraska people are simple dewy real Americans, not like you, urbanized coastal reader of the New York Times. I don’t buy it. McCook, Nebraska sounds nice; but it sounds nice in the same way that urbanized coastal communities are nice. You go someplace and talk to a guy who’s on the city council, you’re gonna be talking to a guy who cares about his community and thinks a lot about how to improve it. Even in Bethesda.

Constantly they are thinking: Does this help my town or hurt it? And when you tell them that this pervasive civic mind-set is an unusual way to be, they look at you blankly because they can’t fathom any other.

There’s Brooks in a nutshell. The only good people are the people who don’t know any better than to be good. By saying so, he condescends to his subjects, his readers, and himself all at once. I don’t buy it. I’ll bet people in southwest Nebraska can fathom a lot more than Brooks thinks they can. I think they probably fathom David Brooks better than he fathoms them.

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Vampire post gets Brooksed

A while ago I read a great paper by the philosopher L. A. Paul and wrote this post about it, asking:  is the experience of becoming a vampire analogous in important ways to the experience of becoming a parent?  When deciding whether to become a vampire, is it relevant what human you thinks about being a vampire, or only what future vampire you would think about being a vampire?

Paul liked the example and was kind enough to include (her much deeper and more fully worked-out version of) it in her book, Transformative Experience.

And now David Brooks, the official public philosopher de nous jours, has devoted a whole column to Paul’s book!  And he leads with the vampires!

Let’s say you had the chance to become a vampire. With one magical bite you would gain immortality, superhuman strength and a life of glamorous intensity. Your friends who have undergone the transformation say the experience is incredible. They drink animal blood, not human blood, and say everything about their new existence provides them with fun, companionship and meaning.

Would you do it? Would you consent to receive the life-altering bite, even knowing that once changed you could never go back?

The difficulty of the choice is that you’d have to use your human self and preferences to try to guess whether you’d enjoy having a vampire self and preferences. Becoming a vampire is transformational. You would literally become a different self. How can you possibly know what it would feel like to be this different version of you or whether you would like it?

Brooks punts on the actually difficult questions raised by Paul’s book, counseling you to cast aside contemplation of your various selves’ preferences and do as objective moral standards demand.  But Paul makes it clear (p.19) that “in the circumstances I am considering… there are no moral or religious rules that determine just which act you should choose.”

Note well, buried in the last paragraph:

When we’re shopping for something, we act as autonomous creatures who are looking for the product that will produce the most pleasure or utility. But choosing to have a child or selecting a spouse, faith or life course is not like that.

Choosing children, spouses, and vocations are discussed elsewhere in the piece, but choosing a religion is not.  And yet there it is in the summation.  The column is yet more evidence for my claim that David Brooks will shortly announce — let’s say within a year — that he’s converting to Christianity.  Controversial predictions!  And vampires!  All part of the Quomodocumque brand.

 

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David Brooks and impossible lifestyles

Brooks:

In Europe, workers across the Continent want great lifestyles without long work hours. They want dynamic capitalism but also personal security. European welfare states go broke trying to deliver these impossibilities.

This is a weird thing to say.  I’m no European, but I think what Continental folks mean by “great lifestyles” is not “a 3000 sq foot house” or “a new car every five years” but something more like “a flexible schedule with time to spend on family and travel.”  I think they would say, of us, “Workers across America want a great lifestyle with long work hours and two weeks vacation a year.  American families make themselves crazy trying to deliver these impossibilities.”  And they would be right.

 

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