Monday

The Economics of Happiness

A late December article from The Economist reports that levels of happiness (according to national surveys) has remained more or less fixed over the last 50 years, even as the "richness" of most relatively affluent nations has shot up. What are some mechanisms that would leave, say, an upper-middle-class white American male in 2007 no happier than an upper-middle-class white American male in 1957, even though our guy today is considerably wealthier than his counterpart in the '50s?

There are two recurring explanations in the article that are worth considering. First, the habit argument: "People grow accustomed to what they have--however much of it there is." Just because the 2007 guy can spend circles around his counterpart from yesteryear, happiness simply isn't measured by gross tonnage of stuff you own. Today's luxuries can become tomorrow's necessities, so having the hot new thing isn't likely to sustain your joy. As mentioned in my previous post, this is a fundamental criticism of commodity culture: if we look to purchases to make us happy, they'll only break our hearts.

Second, and related to the habit issue, there is the problem of "positional goods", an economic term for goods that are valuable when you have them and others don't. It may be that having a fancy car is less important than having a fancier car; if everyone gets the same amount richer (for the moment, forget that we know this isn't the case) and can afford better cars, you might be no happier than you were before, since back then you had a better-than-average car and today your (more expensive and capable) car is still simply better than average. A better example is in schools: if you or your future employer value a Harvard degree, going to a good high school might be less important than going to a top high school. Even if many good schools are better today than they were in the '50s, there are still only a few that can call themselves "top".

What you may see, then, is a type of inflation in the world of wealth. If everyone makes huge sacrifices at work in order to stand out from their colleagues, then the bar is raised and the standout employees much work that much harder to maintain their edge. If many parents push their kids to be dreamy college candidates, the top candidates must look that much better. The overall improvement in worker or student quality (an increase in wealth, really) might not translate into much happiness if happiness is measured through competition with peers, just as the overall improvement in technology or other goods might not translate into much happiness if happiness is measured through the owning of cool new toys.

Labels: , , ,


[+/-] show/hide this post

4 Comments:

Anonymous terrifyingsockpuppet said...

A couple of considerations, perhaps. 1) Inflation adjusted wages have--I'm told--remained static for 30 years now. So a great many people aren't better off, at least not better off than 1976 American Man. 2) There has been a disparity the past several years between what people have to say about the economy and how the stock market and other economic indicators have suggested. People think the economy sucks, but the numbers say it's quite strong. One suggestion has been the increasingly provisional nature of employment. Job security has eroded drastically--again, I'm told, having no data of any kind to back this up--and the absence of security may impact how 'happy' one feels. --Alex

April 16, 2007  
Blogger Burke Scarbrough said...

Interesting points, both. My understanding about inflation-adjusted wages is that the seeming stability over decades masks, not surprisingly, major disparities between the better-off and the worse-off. Education is one of the most consistent determinants: a college degree earns one much more than it did (adjusted for inflation), and there are many more people who have them, but a high school degree or less leaves people much worse off than it used to. Though the article didn't say that it disaggregated by such factors, they claim that those who ARE better off than their historical counterparts are nonetheless no happier on average. They also mentioned Japan as an example of an economy where there has been a more consistent rise in wealth across the board, but not an increase in happiness.

Lastly on that point, inflation-adjusted prices for a number of goods have fallen over 50 years, which would increase the purchasing power of an income that hasn't changed over the same period. That is, income is only part of wealth.

As for your other thought, job security as an "intangible" factor in happiness self-assessments makes sense to me. My father has also argued that there's evidence that people measure their success (and, perhaps, happiness) against their expectations for themselves. That is, whether or not a person will make more money than his historical counterpart matters less than how he compares to his expectations for himself over the course of his life. Like the "habit" and positionality arguments in my post, self-expectations can experience the "rising tide" effect, adjusting the bar for whatever economic conditions one finds oneself in. And one thing that's increasingly, depressingly clear is that social mobility (perhaps one measure of how well one meets or exceeds one's hopes for oneself) is harder and harder to find anymore.

April 16, 2007  
Blogger Happiness said...

Many thanks for an interestinq question and posting!

Wealth buys freedom from some worries... good food, nice shelter, adequate healthcare.

Past that, MANY studies show money does NOT significantly increase happiness. You can certainly have a great deal and still worry about being over extended.

Happiness and success are two very different things. Many people chase after success thinking it will bring them happiness and they are often disappointed. There are lots of very successful people who are NOT especially happy.

Happiness skills are very different. There are simple, eternal, universal truths that lead to happy, spiritually successful lives.

If we embrace and adopt these values, beliefs, ideals, strategies and boundaries we all can be happy or at least happier.

They're very simple steps like "Avoid the Fault Finding Feel Goods" and "Avoid All Unnecessary, Non- Productive Negativity, Be Guided by Goodness, Fuel Your Life and Your Work With Fun, Try to Be Your Best, Do Your Best and Feel Your Best All of the Time."

We can learn to "Choose our Moods and our Attitudes, Drive our Discipline with Desire," and realize that "Love Powers Happiness, Spiritual Success and Performance Excellence." "The Best Way to Excel at Anything is to Cultivate a Love for It."

These are just some of the simple, powerful things we can do to be happier.

Anyone who has visited a third world country and seen genuine joy and happiness beaming from people with little materially understands the silliness of thinking happiness comes from economic prosperity. It comes more from cultures that love, appreciate and enjoy everything around them.

Habitually happy people assess reality accurately, make wise decisions, power their decisions with desire and lots of positive expectations.

They decide what they are going to do and they find ways to make whatever they do enjoyable and rewarding for everyone involved.

When you try to enjoy and make the most of each moment, amazing things happen.

Habitually happy people try to be happy all of the time, and so do I!

Michele Moore, author of Happiness Blog http://HappinessBlog.com,
and "How To Live A Happy Life - 101 Ways To Be Happier"
www.HappinessHabit.com

April 16, 2007  
Anonymous John Scarbrough said...

Per-capita real income has increased significantly since the 1940s, while average real wages have not. This is due in large part to the increase in the participation of women in the workforce. That increase in workers increases total income, without increasing the population. Hence, per-capita income increases. However, since the number of workers has been increased by the additional female workers, average earnings "per worker" would not be pushed up by this. How might these facts impact an evaluation of happpiness measures over that time period?

April 17, 2007  

Post a Comment

Links to this post:

<< Home

Saturday

How Much Do We Learn Without Being Taught?

There is an interesting concept in language acquisition theory and deaf studies that I have just recently begun to think about, thanks largely to the research interests of two deaf students in my doctoral program.

How much of the learning we do in schools happens as a direct result of teachers' speech and explicit instructions? By contrast, how much of our learning is shaped by more informal interactions as we go about the school day? "Incidental learning" refers to the learning that goes on indirectly or informally, and some researchers have estimated that 80% or more of what we really learn in schools comes from incidental learning.

This is no surprise to many constructivist or student-centered educators, who see student interactions and processes as essential for (meaningful) learning. But an important nuance of "incidental learning" when applied to deaf studies is that much of what makes for rich learning in a classroom is the enormous amount of information students learn from their environment. Think of it this way: If you were a deaf student with an interpreter, you'd have some access to what one person at a time is saying, and you have some ability to communicate with hearing persons (both, of course, require meaning to be mediated by the interpreter, but.) But what about the side conversations that hearing students are privy to? What about when several people speak at once? What about the learning you do with your eyes while also capturing what someone is saying with their ears (I spent quite a bit of my high school hours absently browsing some book or other while 'keeping an ear on' the sanctioned discussion in class).

There are troubling statistics about the development of deaf students in mainstream schools, and incidental learning provides on way to think about why that may be. Not only do we learn much of what we know and do without being explicitly taught, but we learn much of it as we're officially focusing on something else.

Labels: ,


[+/-] show/hide this post

5 Comments:

Anonymous Chad Pitts said...

I thought that this was very interesting. The statistics in this article were very suprising to me. Do you think we learn incidental because of the activities that we do in school? I think that if the activity is helpful and fun, the student will learn better.

April 01, 2007  
Blogger Burke Scarbrough said...

Thanks for posting my blog's first comment, Chad! I think the point is that we're learning all the time, whether we realize it or not. When I have a conversation with somebody, I might learn from what they say to me, but I also learn (or re-learn) things about how to have a conversation, or how people react to things I say or do. I might also learn from the sights and sounds in the room where we're talking. Learning takes place outside of the "main event", but deaf students have to focus their attention with their eyes. You can miss out on a lot when you don't get to look one place but listen someplace else, or listen to two things at once. The things that go on "incidentally" around us are things we're learning from all the time. We just take most of those things for granted (or at least I do!)

April 16, 2007  
Anonymous Anonymous said...

I suppose this answers the puzzle: when you give a pop quiz, or even an announced assessment, the student who has not cooperated in groups, who has not appeared to pay any attention to the lessons, surprisingly, this kid scores the highest!!

April 21, 2007  
Anonymous Martha Q said...

I actually have an older brother who is deaf. However, he was not mainstreamed. He attended Baxter School for the Deaf in Maine where I live. I definitely think that he received a better education there than he would have in a regular school. At Baxter, all the students were signing, so as we hear side conversations, they can "see" side conversations. It is amazing how quickly deaf people can sign and understand sign. They have become accustomed to this just as we have become accustomed to speaking and hearing. We can listen to the person speaking to us, but at the same time listen to a side conversation. I have no doubt the same is true for deaf people. They can watch the person signing to them, while also watching a conversation being signed behind that person.

On another note, I do agree that students, in general, learn a lot from their surroundings, visual and auditory. Knowing this, I try to incorporate many chance for student interaction and collaboration in my classroom.

September 27, 2007  
Anonymous Oftedal said...

This was a very interesting post/blog. It is true that we are constantly learning and that the surrounding environment has a lot to do with how much knowledge we absorb. I suppose that's why we have word walls and a print-rich environment in our classroom. I can see why having a print-rich environment would be especially important for our dead/hearing impaired students.

November 08, 2007  

Post a Comment

Links to this post:

Create a Link

<< Home

Monday

"Colleges: An Endangered Species?"

Andrew Delbanco's 2-part 2005 essay in The New York Review of Books takes stock of the purpose of higher education.

Delbanco considers it a recent trend that colleges offer unprecedented freedoms to students (social freedoms and freedom from prescribed core curricula) in order to attract them in such a competitive student marketplace. He discusses that trend in light of a historically moral purpose for higher education and, he believes, increased cheating and segregation along class and racial lines on American campuses.

(All text below, save my subject headings, is quoted directly from the essay.)

Historical Trends

College Attendance:

  • At the turn of the century fewer than a quarter-million Americans, or about 2 percent of the population between eighteen and twenty-four, attended college.
  • By the end of World War II, that figure had risen to over two million.
  • In 1975, it stood at nearly ten million, or one third of the young adult population.
  • Today, the United States leads the world by a considerable margin in the percentage of citizens (27 percent or 79 million) who are college graduates.

Role of Higher Education:

  • The antebellum college was typically an arm of the local church—an academy for ministers, missionaries, and, more generally, literate Christians—that remained true to the purpose of the oldest American college, Harvard, which had been founded in dread "lest the churches of New England be left with an illiterate ministry...when our present ministers shall lie in the dust."
  • By the mid-nineteenth century, the need for expert training in up-to-date agricultural and industrial methods was becoming an urgent matter in the expanding nation, and, with the 1862 Morrill Act, Congress provided federal land grants to the loyal states (30,000 acres for each of its senators and representatives) for the purpose of establishing colleges "where the leading object shall be, without excluding other scientific or classical studies, to teach such branches of learning as are related to agriculture and the mechanic arts." Eventually these "land-grant" colleges evolved into the system of state universities.
  • By the end of the nineteenth century, the professionalized university had absorbed schools of medicine and law that had typically begun independently, and was acquiring teacher-training schools, along with schools of engineering, business, and other professions. It was on its way to becoming the loose network of activities that Clark Kerr, president of the University of California, famously called the "multiversity." When Kerr coined that term in 1963, in The Uses of the University, he remarked on the "cruel paradox" that a "superior faculty results in an inferior concern for undergraduate teaching," and he called this paradox "one of our most pressing problems."

Increasing Competition & Threats to Universal Availability

  • In The Future of the Public University in America: Beyond the Crossroads, former University of Michigan president James Duderstadt points out that private universities now enjoy what are, in effect, large public subsidies that, unlike the legislative appropriations on which public universities depend, are dispensed out of sight of the public eye. "When the investment corporations created by many private universities to manage their endowments make profits on a business venture," Duderstadt writes, "that profit is tax-exempt, and, in effect, the forgone tax revenue must be replaced by tax dollars paid by other citizens."
  • Applicants are stampeding toward early admissions programs that offer, in exchange for a promise to attend if admitted, a better chance of getting in. These programs, which now account for roughly half of all enrolled students in the Ivy League, favor candidates from private or suburban schools who have well-connected counselors (sometimes privately hired) and the financial freedom to pick a college without waiting to compare financial aid offers—and the colleges know it.
  • In today's educational landscape, barely one sixth of all college students fit the traditional profile of full-time residential students between the ages of eighteen and twenty-two. One third of American undergraduates now work full-time, and more than half attend college part-time, typically majoring in subjects with immediate utility, such as accounting or computing.
A Socially-Uniting, Morally-Sound Core Curriculum (in Danger)
  • The incursion of market values into the putatively pure academic world has been the subject of a host of recent books, all of which point in one way or another to the marginalization of undergraduate teaching.
  • One suspects that behind the commitment to student freedom is a certain institutional pusillanimity—a fear that to compel students to read, say, the major political and moral philosophers would be to risk a decline in applications, or a reduction in graduation rates (one of the statistics that counts in the US News and World Report college rankings closely watched by administrators). Nor, with a few exceptions, is there the slightest pressure from faculty, since there is no consensus among the teachers about what should be taught.
  • Peter Gomes . . . in his essay "Affirmation and Adaptation: Values and the Elite Residential College," he seems to say that universities have refused once and for all any responsibility for the moral education of undergraduates, but that perhaps it is not too late (it may even be timely) for small colleges to do something about it. "
  • In our "postmodern" moment, we no longer have any consensus about what culture is or should be, yet the need for cultured authority has become more urgent. Perhaps the most remarkable sentence in all of these books—as remarkable for the fact that it appears in a footnote as for the fact that it is patently true—occurs in Bok's Universities in the Marketplace: "Arts and Sciences faculties," Bok tells us, "currently display scant interest in preparing undergraduates to be democratic citizens, a task once regarded as the principal purpose of a liberal education and one urgently needed at this moment in the United States." It is not hard to imagine what other purpose the faculties have in mind. Preparation for well-paying jobs seems high among them even if that goal is not explicitly stated. So does introduction to various academic disciplines as they are conceived by the guilds in charge of them. Any larger sense of purpose seems absent and there are few signs that anyone is concerned about it.
  • As my former colleague the literary scholar Arnold Rampersad (now at Stanford) remarked a few years ago at the seventy-fifth anniversary of the Columbia Core Curriculum, the Core is like the interstate highway system: we are glad we have it, but we could never build it today.
  • Diversity (to be achieved not by quotas, but by considering race as one factor in admissions decisions) contributes to the purposes of liberal education, which Kronman summarizes as "expansion of the student's powers of sympathetic imagination" through appreciation of "views, moods, dispositions and experiences other than his or her own. The one place where students might be compelled to listen to one another—"to educate ourselves by knowing opposite lives," as Stover put it a long time ago—is the classroom. And yet small group education is expensive and therefore increasingly rare, and universally required courses, where students of different backgrounds cannot avoid each other, are almost unknown. The human proclivity to stick to one's own, especially in our age of diversity, is an argument for a shared general education, not
    against it.

Labels: , , , ,


[+/-] show/hide this post

0 Comments:

Post a Comment

Links to this post:

Create a Link

<< Home

"White Privilege: Unpacking the Invisible Knapsack"

This essay by Peggy McIntosh is a favorite among students of education and cultural studies.

McIntosh came to realize "I had been taught about racism as something which puts others at a disadvantage, but had not been taught to see one of its corollary aspects, white privilege, which puts me at an advantage. . . . I have come to see white privilege as an invisible package of unearned assets which I can count on cashing in each day, but about which I was 'meant' to remain oblivious."

It follows, then, that addressing power imbalances cannot include simply empowering oppressed or marginalized people, but must include a relinquishing of power as well. Whether or not this is truly a zero-sum game, it is crucial for white children to cease learning that their lives and identities are morally neutral and/or ideal and that the goal for other groups is to come up to their level, so to speak. In other words, white people must give up the "myth of meritocracy" by which they rationalize their social standings and the superficial understanding of racism that sees whites as raceless and racism as enacted only through hate crimes and racial slurs.

Here are some of the daily priviliges McIntosh feels she enjoys, though has not earned, as a white person:
  • I can, if I wish, arrange to be in the company of people mof my race most of the time.
  • I can turn on the television or open to the front page of the paper and see people of my race widely represented.
  • When I am told about our national heritage or about "civilization", I am shown that people of my color made it what it is.
  • I can go into a music shop and count on fining the music of my race represented, into a supermarket and find the staple foods which fit with my cultural traditions, into a hairdresser's shop and find someone who will cut my hair.
  • I am never asked to speak for all the people of my racial group.
  • I can easily buy posters, postcards, picture books, greeting cards, dolls, toys, and children's magazines featuring people of my race.
  • If my day, week, or year is going badly, I need not ask of each negative episode or situation whether it has racial overtones.
  • I can choose blemish cover or bandages in "flesh" color and have them more or less match my skin.

These privileges, McIntosh argues, vary between positive advantages which we would want for all people and privileges that reinforce hierarchies and operate necessarily at the expense of others. It is important to distinguish such privileges as we assess whether our goal at a given moment is to share a paritcular privilege equitably or eliminate it.

Labels: , ,


[+/-] show/hide this post

2 Comments:

Anonymous Anonymous said...

It's late and I'm tired, so I won't spend long on this.....

* I am never asked to attend a White conference.

* I am never "positively targeted" for employment or promotion.

* I'm never allowed to comment when "people of colour" move into my area and insist that they really don't need to learn to speak English. Even though my taxes pay for the interpreters that Government provides for non-English speakers.

* I'm never allowed to comment when "people of colour" move into my area, dress and act exactly like they did elsewhere, turning local streets and schools into downtown Karachi, Baghdad [insert town here] and destroying my culture in the process.

* I can, if I wish, watch as my language and the language of "my people" is bastardised. Yo, wots up wid dat tho.?

* I can, if I wish, walk down my daughter's road and find every second store is either selling halal meat, veils/saris, or is a curry restaurant.

* When I am told about our national heritage or about "civilization", I am shown that people of my colour developed slavery (which we didn't - it was in fact the Africans themselves) and I should feel ashamed and apologise for that.

* I'm never allowed to openly discuss matters such as the above in public, because then I'll be called a racist.

If you're going to argue that finding bandages in your skin colour gives you an advantage, then
a) you are pretty petty and
b) you aren't looking hard enough.

its like complaining that "I am never asked to vote in a poll for Music Of White Origin".

June 01, 2007  
Anonymous Sadia Hussaini said...

Hello. I wish to respond to your blog. First of all, I think you're incredibly intelligent. I am a person of color who teaches ELD to ELL. But you are not entirely correct. I'll explain why later, I promise.

November 08, 2007  

Post a Comment

Links to this post:

Create a Link

<< Home