Honesty and Tenure

Mar 192002
 

Steve Simpson pointed me to this op-ed by Robert Bartley on the myriad of recent scandals in the “supposedly high-minded quarters” of society, from academia to the Catholic Church. Dishonesty seems to be on a rampage. But there may be reason for hope, as Bartley suggests towards the end of his piece:

On whether we have experienced a general erosion of standards, I think I can rest my case. Human nature, of course, remains a constant over time and across fields of endeavor. What matters is accountability, that is, whether we as a society are willing to sit in judgment on each other. And perhaps the anecdotes above in fact suggest that in this post-Clinton era we’re making some progress; at least the issues are coming to light and creating some agony in church, government and universities.

But it only gets more interesting. Barley goes on to suggest businessmen do not share the “immunity from accountability” that tenured academics and civil servants have. They are not protected from their own immorality by the cushion of a more-or-less guaranteed job.

In my opinion, the tenure system doesn’t really protect professors against political ax-grinding. Those with unpopular opinions are simply weeded out before tenure is awarded. The downsides to the tenure system, in terms of ensconcing terrible professors and permitting little effort, are considerable. A system requiring competence and diligence while protecting professors against unjust politics would surely not be impossible to construct.

Thoughts on “A Life of One’s Own”

Mar 052002
 

I’m in the middle of David Kelley’s short book on welfare rights, A Life of One’s Own. For some silly reason, I haven’t ever read it before. It is sheer delight. For example:

In the opening pages, DK contrasts our personal to our public sense of each person’s responsibility for his own life. In our private lives, we see supporting ourselves as our own responsibility. We have to find a job, show up on time, pay our bills, feed our children, and so forth. In contrast, as a matter of public policy, we expect the government to provide these good and services for everyone. The world does not owe us a living, but the world does owe everyone a living. DK then goes on to show that similar contradictions crop up in our personal versus public views about helping those in need.

(Sadly, that summary does not come close to doing the introduction justice. The point is that the introduction lays bare a very interesting and common contradiction between what we expect of ourselves and what we expect of others.)

In general, the book exhibits the same patience and fairness found in most of DK’s work. He clearly separates his discussion of the content of the opposing ideas from his evaluation. He presents those opposing views in their most plausible form. His analysis is slow and painstaking, but crystal-clear in the end. It was this patient and fair method that first caught my attention in reading Truth and Toleration (now The Contested Legacy of Ayn Rand). As I said: sheer delight!

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