I wrote an historical perspective of Obama’s upcoming speech to students on Friday. Today, I’ll give a philosophical perspective. In short, the furor over Obama’s speech (as evidenced by the 35 pages of comments in the Tennessean’s article) is due to an ongoing tension over control of public schools. This tension is not easily resolved but must be carefully balanced.
The argument I will describe stems from Amy Gutmann’s Democratic Education (1987). Drawing on John Stuart Mill, John Locke, and many other political philosophers, Gutmann’s argument begins with the purpose of public involvement in education in a liberal democracy. By liberal democracy, Gutmann does not mean liberal-progressive (as in the Democratic Party). Rather, a liberal democracy is defined by constitutional rights that protect individual freedoms while operating within a democratic form for government. The Federalist Papers spend a great deal of time thinking about how our constitution protects individuals from the tyranny of the majority. Practically speaking, a liberal democracy means that each of us are free to pursue our vision of a “good” life (within, of course, some basic limitations—your good life can’t involve stealing from me). The great diversity of our country demonstrates that we do indeed have multiple definitions of a “good” life.
What does this have to do with education? Well, Gutmann argues that the government should get involved in education to the extent that it needs to prepare students (read: future citizens) to participate in our liberal democratic form of government. We do, after all, have a government that is “of the people, by the people.” This would require some basic subject-specific skills (reading, adding, and other skills are useful for evaluating various proposals). But more important for democratic participation is the capacity to engage in rational deliberation:
[Children] also develop capacities for criticism, rational argument, and decisionmaking by being taught how to think logically, to argue coherently and fairly, and to consider the relevant alternatives before coming to conclusions. … [It] enables citizens to understand, to communicate, and in some cases to resolve their disagreements. Without this sort of mutual understanding, we could not expect to achieve widespread toleration of dissent and respect for differing ways of life. Nor could we expect minorities to convince majorities, or to be convinced by them, of their point of view. But quite apart from its political function, children will eventually need the capacity for rational deliberation to make hard choices in situations where habits and authorities do not supply clear or consistent guidance. … Children must learn not just to behave in accordance with authority, but to think critically about authority if they are to live up to the democratic ideal of sharing political sovereignty as citizens. … [People] who possess sturdy moral character without a developed capacity for reasoning are ruled only by habit and authority, and are incapable of constituting a society of sovereign citizens.” (pp. 50-51, emphasis in original).
A key principle of an educational system for a liberal democratic society is that the children must have the ability to rationally deliberate and choose their own vision of the “good” life. Children should be exposed to different visions of the good life (in a way that does not bias them towards or away from any particular vision) and given the skills to deliberate and choose their own good life. This is where the key tension comes in. Allowing children to have maximum ability to decide for themselves what their good life will be conflicts with allowing their parents to pursue their own good life because, while parents generally want their children to make their own decisions, their idea of a good life also entails instilling their values in their children. Yet if parents present their values to their children in a way that biases their particular vision of a good life, their children may not be given the ability to truly understand opposing visions, and thus their freedom is restricted. In short, as parents pursue their “good” life, they limit their children’s ability to choose from the whole range of possible “good” lives that could potentially make them happy.
And this is where we get to the uproar over Obama’s speech. Even the more moderate opposition to his speech emphasized parents’ rights to review (and thus to approve) what their children are exposed to during school. This debate is exemplified by the following exchange in the Tennesseean’s comment section:
First comment:
I would also like to know when my choice as a parent was stripped away and when it became okay for political agendas to be forced onto minors. My child will not be a political pawn for this administration.
Reply:
Apparently, your “choice as a parent” is to force your own political agenda on your child, and to make him or her a “political pawn” for you.
Parents do have a right to have a say in what happens to their children during school. But is this right absolute? Should there be any limits to parents’ ability to filter what their children experience in school? At what point is it appropriate for a representative of the government to say the need to expose students to a variety of visions of a “good” life (so they can understand other viewpoints and engage in rational deliberation) overrides the rights of parents? Is this point different for elementary students than for secondary students? Who gets to decide when we’ve hit this point?
There are no real answers to these questions. But as we close out a summer of tumultous town halls where there was a lot of shouting and talking past each other (on all sides), I do wonder if the balance is too far out of kilter. We need to return to a place where we can rationally deliberate and understand each other’s point of view, even if we don’t agree with it.