Ruddick, Mothering and Nature
23/03/11 15:35 Filed in: Human Nature
The NY Times reports that Sara Ruddick died on Sunday 20 March 2011. Ruddick wrote a book, “Maternal Thinking: Toward a Politics of Peace.” In this book, she defended the idea that being a mother involved developing specific ways of seeing the world, of responding to the world, and specific virtues.
Her argument should come as no surprise to those who think from an Aristotelian perspective or who talk about practices. When we engage in practices, we are forming ourselves. As we play chess, for example, we develop more analytic and spatio-pattern recognition skills. Developing these skills can only affect the way we see the world. Ruddick’s argument is that, in mothering, the person develops ways of seeing the world that make them less likely to engage in violence.
Importantly, she notes that mother is not a gender-specific. As the NY Time quotes: ““Anyone who commits her or himself to responding to children’s demands, and makes the work of response a considerable part of her or his life, is a mother,””
I think this is important to keep in mind. Mothering -- relating to the world as a responding, caring parent -- is something we can all do. I write this in part because of rereading John Paul II’s Laborem Exercens -- On Human Labor -- yesterday. I’ve praised and defended Catholic Social Teaching often, and I teach a class on Catholic Social Teaching. One of the problems with the teaching, however, is its insistence, as stated by JP II, that “women have their own work” or that there is a “work specific to women.” Now, admittedly, JP II defends the idea that women are owed the same rights and respect as everyone else. Yet, he also contends that employment should be designed to allow women to perform those duties special to her.
Of course, JP II is saying that women have special work as mothers that is based on their gender. They were created to be mothers. Ruddick contends that is not so.
As a father, I have to side with Ruddick here. Women do, in fact, do biological things I cannot do, and we know scientifically that breast-feeding is much healthier for the baby. Yet, men have just as much right and duty to care for the child in the same way that women do. This duty includes feeding and changing children. It also included developing those ways of seeing the world that Ruddick identifies as “mothering.”
And perhaps, if we recognize mothering as something men have a responsibility for, we can develop in men the same aversion to violence that Ruddick believes female mothers gain from the practice of mothering.
Her argument should come as no surprise to those who think from an Aristotelian perspective or who talk about practices. When we engage in practices, we are forming ourselves. As we play chess, for example, we develop more analytic and spatio-pattern recognition skills. Developing these skills can only affect the way we see the world. Ruddick’s argument is that, in mothering, the person develops ways of seeing the world that make them less likely to engage in violence.
Importantly, she notes that mother is not a gender-specific. As the NY Time quotes: ““Anyone who commits her or himself to responding to children’s demands, and makes the work of response a considerable part of her or his life, is a mother,””
I think this is important to keep in mind. Mothering -- relating to the world as a responding, caring parent -- is something we can all do. I write this in part because of rereading John Paul II’s Laborem Exercens -- On Human Labor -- yesterday. I’ve praised and defended Catholic Social Teaching often, and I teach a class on Catholic Social Teaching. One of the problems with the teaching, however, is its insistence, as stated by JP II, that “women have their own work” or that there is a “work specific to women.” Now, admittedly, JP II defends the idea that women are owed the same rights and respect as everyone else. Yet, he also contends that employment should be designed to allow women to perform those duties special to her.
Of course, JP II is saying that women have special work as mothers that is based on their gender. They were created to be mothers. Ruddick contends that is not so.
As a father, I have to side with Ruddick here. Women do, in fact, do biological things I cannot do, and we know scientifically that breast-feeding is much healthier for the baby. Yet, men have just as much right and duty to care for the child in the same way that women do. This duty includes feeding and changing children. It also included developing those ways of seeing the world that Ruddick identifies as “mothering.”
And perhaps, if we recognize mothering as something men have a responsibility for, we can develop in men the same aversion to violence that Ruddick believes female mothers gain from the practice of mothering.
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Skills of Hand & Brain & Eye
22/12/10 22:26 Filed in: Human Nature
“The essential failure of capitalism is that the kind of society which capitalism creates is one that can never fully employ the skills of hand and brain and eye, the exercise of which is part of man’s true being” (Alasdair MacIntyre’s Engagement with Marxism, p. 6)
A recent report on NPR discussed the frustration parents have with their children playing violent video games. A recent study showed, they reported, that children who play video games have increased spatial recognition and other cognitive abilities over those who do. Supposedly, someone who plays a video game uses a different part of the brain to perceive space than do people who do not play video games. Thus, it takes those who do not play video games more time to process spatial reasoning abilities. This effect lasts for two years after someone has stopped playing the video game.
I think this finding is interesting on a number of levels.
On one level, it asks us what is the cost of improving our brains in this manner viz., playing violent video games? Also, it raises the question about whether the video games that are played must be violent?
On another level, it brings in the notion of skills versus virtues and those things “the exercise of which is part of [humanity’s] true being.” Those familiar with MacIntyre know that he later writes of skills within the context of practices. Practices are defined with respect to the internal goods that define the good and the way that a practice, as opposed to other human activities, human powers and the human conception of the good. This emphasis on practice over skills marks a qualitative change from MacIntyre’s position in the quote above: the issue is not just skills. But it remains those things which constitute part of humanity’s true being.
Which brings us to the third level: what is humanity’s true being?
This question constitutes the fundamental question of philosophy and religion. It also should be one we ask at certain times through the year: Christmas and Easter being one of those times, but also at our birthdays and anniversaries.
It comprises a question that every one ask or risk leading a worthless life.
“The unexamined life is not worth living.” -- Socrates
A recent report on NPR discussed the frustration parents have with their children playing violent video games. A recent study showed, they reported, that children who play video games have increased spatial recognition and other cognitive abilities over those who do. Supposedly, someone who plays a video game uses a different part of the brain to perceive space than do people who do not play video games. Thus, it takes those who do not play video games more time to process spatial reasoning abilities. This effect lasts for two years after someone has stopped playing the video game.
I think this finding is interesting on a number of levels.
On one level, it asks us what is the cost of improving our brains in this manner viz., playing violent video games? Also, it raises the question about whether the video games that are played must be violent?
On another level, it brings in the notion of skills versus virtues and those things “the exercise of which is part of [humanity’s] true being.” Those familiar with MacIntyre know that he later writes of skills within the context of practices. Practices are defined with respect to the internal goods that define the good and the way that a practice, as opposed to other human activities, human powers and the human conception of the good. This emphasis on practice over skills marks a qualitative change from MacIntyre’s position in the quote above: the issue is not just skills. But it remains those things which constitute part of humanity’s true being.
Which brings us to the third level: what is humanity’s true being?
This question constitutes the fundamental question of philosophy and religion. It also should be one we ask at certain times through the year: Christmas and Easter being one of those times, but also at our birthdays and anniversaries.
It comprises a question that every one ask or risk leading a worthless life.
“The unexamined life is not worth living.” -- Socrates