Liberalism & Leviathan

In his book Why Liberalism Failed, Patrick Deneen hammers home the point that once you are committed to radical individualism (the political aim of ever expanding individual autonomy) that you are then also committing to statism. It is the state which has been used, from the beginning of the liberal project, to batter away the pre-liberal institutions that once formed the setting for social life.

What this means is that the right-liberal parties, despite being formally committed to limited government, will usually nonetheless choose to increase the domain of the state in order to further extend individual autonomy.

Individualism and statism grow together. Deneen points out that liberals end up creating something like the picture of society that Hobbes sketched out in the 1600s: the Leviathan state and a multitude of atomised individuals.

I was reminded of this by a small news item in the Australian media. The right-liberal Government here in Australia (which is supposedly committed to smaller government) has made changes to paid parental leave, with more women being eligible to claim it. What is notable is how this decision was framed:

Federal Minister for Women Kelly O'Dwyer will detail the initiatives while delivering Australia's first women's economic security statement at the National Press Club in Canberra on Tuesday.

She said Australia has taken great strides in improving women's economic independence and security in the past few decades, with more women in work than ever before and the gender pay gap narrowing.

...The coalition's plan is focused on increasing women's workforce participation, supporting their economic independence and improving their earning potential.

A Government website explains what a "women's economic security statement" is:

The Statement builds upon the Australian Government’s strong progress in supporting women’s economic security, with a focus on three key pillars:

Workforce participation
Earning potential
Economic independence

Here's the thing. The "technology" for creating women's economic security used to be, until quite recently, the family. Fathers, husbands, brothers, grandfathers and uncles were all charged with the responsibility of building the wealth that would keep families prosperous and secure.

But here we have a right-liberal government, not a leftist one, displacing the role of the family in creating economic security for women. It is a mindset in which there is a picture of an independent (i.e. autonomous) female careerist supported via government policies and tax money to be economically secure. The individual and the centralised state. The individual and Leviathan.

The "sideways" relationships are no longer as important. Family loses one of its longstanding functions. The provider role of men is downgraded. And one more step is taken toward a hollowing out of society.

The important thing is to understand the process. We are near the end point of a vast social experiment that has been going on for several hundred years. When you hear young women say "I feel like I don't need a man" it is not because they have been gripped by some sort of bad faith but because they are the end products of a social experiment that has been embedded into society for many generations. The end point of this experiment is exactly to create atomised individuals who don't need each other and who look instead to the state for support.

The right wing forms of liberalism are not going to help in retrieving the situation, because once you accept the aim of creating an autonomous individual you are going to use the power of the state to dissolve the preliberal institutions and norms, including family relationships, through which individual life was previously supported and sustained.

It is not just one particular policy that needs to be re-examined, but the social experiment itself. It needs to be declared an aberration within the longer development of Western culture and society. We need to return to the understanding of the nature of man and his purposes that once made the West great - a healthy and prospering civilisation rather than one in visible decline.

Abbott's scheme

I've written in recent posts about the trend in modern societies to dissolve the social functions held by individual men and women and to have these functions carried out instead by a class of state administrators.

There's an excellent example of this in the Australian papers today. The leader of the Opposition, Tony Abbott, has a  paid maternity scheme which would pay women their full wage for six months. A woman earning $150,000 a year would therefore receive $75,000 for each child she had.

The scheme has met resistance from within the Liberal Party for being too expensive, but Abbott is sticking with it:

This is a question of wage justice. When a woman takes leave because she's having a baby she should be paid at her wage just as if a bloke takes leave to go on holidays should be paid at his wage.
 

Feminist Eva Cox thinks this finally marks the arrival of a radical feminist policy on paid maternity leave, as it justifies paid maternity not as a health or welfare issue but as a workplace entitlement.

The more radical basis for arguing for parental leave is to set up it up as an ongoing workplace entitlement. Feminists have long argued for parenting time to be recognised as a legitimate employee entitlement, like holiday pay, sick pay and long service leave.
 

There will be readers of this blog who will benefit financially from Abbott's scheme and no doubt the money will be welcome. However, in spite of this I think we should be opposed to it.

What the scheme does is to reduce further the role of being a husband. It was once the case that a woman relied on her husband's efforts to earn a living in order to be supported whilst having her children. Under Abbott's scheme a woman will be supported by a combination of her own career position and a government mandated leave scheme.

So the first problem with the scheme is that it contributes to the narrowing role of the individual in society to that of worker and consumer.

Second, it means that the question of how long a woman might be able to spend at home with her child will no longer be decided at the family level but at the bureaucratic one. Abbott thinks six months at home is the right length, but down the track government officials might opt for either a shorter or longer period of time. Isn't that a blow to the status and function of the family as an institution?

Third, the longer term effect of the scheme will be to give governments power to enforce a sex neutral version of the family. The reason for this is that if you believe that individuals are made through their career, then it will seem unjust for women to spend more time at home with a child than men do. That's why in Europe there has been a push to make it compulsory for men to take a portion of the leave. In other words, if you want the money you'll have to accept a sex neutral concept of parenting in which the traditional motherhood role is shared equally between men and women.

The argument for men taking up the scheme is already being made in Australia, for instance, by Jessica Irvine:

Reforms such as Labor's paid parental leave scheme, paid at the minimum wage, and Abbott's more generous scheme to pay mothers their own salary for six months offer vital support for women in a stressful phase in their life. It is social recompense for the private investments women make to give life to the future workforce.

But Abbott should join Warren Buffett in encouraging fathers to take up his parental scheme too. Because if women are to truly "lean in" in the workforce, men must learn to "lean in" at home too.
 

The scheme pushes further toward the idea of individuals being interchangeable units in society. The connection between a female nature and motherhood, and a male nature and fatherhood is diminished.

Fourth, the place of stable marriage as a foundation of parenthood is further reduced. It no longer matters as much whether a woman is married, or even in a relationship, as her ability to mother a child is now connected to her position at work rather than to her place within a family.

It is true that a personal relationship between a man and a woman is still left in existence and feminists of the past once argued that this would be a more pure foundation for relationships between the sexes. The problem is, though, that getting rid of the "social office" aspect of being a husband and wife also decreases the level of stable commitment to such relationships. It becomes harder for individuals to justify the formalising of relationships and to find meaning and satisfaction in fulfilling a marital role even at times when the personal relationship itself is under strain.

It should be noted that Tony Abbott is at the more right-wing end of the mainstream political spectrum. The fact that even he simply assumes that part of the traditional male role should be taken over by the administrative state demonstrates just how strong such attitudes are within the political class. It does not even register with him that something might be lost in the process. The influence of economism within right-liberalism probably doesn't help, as it encourages the idea that activity in the market via a career is the measure of success and self-realisation.

New model vs old model

Alicia Geddes is an Australian woman who looked forward to motherhood ("The Sum of Us" Melbourne's Child, June 2012):

I dreamt about being home with my baby full-time ... when the two red lines appeared on the pregnancy test we were ecstatic.

But there was a major hitch. Her husband wasn't able to afford the mortgage repayments on his salary. She was going to have to go back to work not just part-time but full-time:

My dreams of full-time motherhood were shattered.

She wasn't alone in her situation:

I asked my mothers' group how they met financial demands. Some were lucky enough to have plenty of money, while others had saved up before becoming pregnant to take a year off work. None said they planned to stay at home full-time after their child turned one. Would they if they were able to financially? Surprisingly, most said yes.

Things didn't go well when the time came to leave her young child for paid work:

As I doted over my newborn son, the end of paid parental leave loomed and the prospect of missing many firsts - first crawl, first step, first word - was heart-rending. How would I be able to concentrate on work when I would be missing my son so much?

Jealousy brewed towards more affluent friends ... I found myself resenting my husband, my parents and anyone else I thought could have saved me from returning to work but didn't. I became teary, angry and anxious. I hated myself for these feelings and stopped enjoying my son.

She did eventually find a solution. She and her husband moved back in with her parents, which allowed them to rent their house and meet their mortgage repayments. She is, for the time being, happy to be able to spend time with her son.

Alicia Geddes's story illustrates the problems with the new liberal model of family life. This new model of family life is based on the following logic:

i) The highest good is to be an independent, autonomous, self-determining individual.

ii) Therefore individuals cannot be defined in terms of family; our predetermined sex must be made not to matter; and women must be made independent of men.

iii) Therefore women are oppressed in the role of motherhood and liberated in the role of careerist. A career gives women an identity outside of family; it makes her financially independent of men; and it is an androgynous role in which our sex doesn't matter.

iv) Therefore women's lives should be organised around careers and not family. If women do stay at home after having children, they should be supported to do so by the state or by their employers rather than by their families; it should be for a limited time only; and as an ultimate aim men should take just as much of the paid leave as women.

The new model assumes that motherhood is at the heart of women's oppression. Paid parental leave was established not so much to allow women to be mothers but to organise women's lives around the workplace rather than the family.

In Australia, for instance, the argument for paid parental leave was set out by Elizabeth Kath back in 2003. She held that the oppression of women:

derives from their traditional reproductive role and that the introduction of paid maternity leave should be introduced as a means to transform this traditional role.

... Feminists have long recognised that the traditional view of women's role in society is an oppressive one. Shulasmith Firestone's declaration that "the heart of women's oppression is her childbearing and childrearing roles" expresses a commonly held view amongst women's liberationist advocates.

Alicia Geddes did not find the motherhood role oppressive but fulfilling. But in the new model of family life, there is no family support for her to stay at home to look after her children. There is only the paid parental leave provided by the employer or state. And this is only intended to allow her to be at home for a limited time before she returns to her "proper" role of careerist.

If women do want to have a real choice to be full-time at home, then they need to turn toward a more traditional model in which there is family support for them to do so. This would mean, amongst other things:

a) Arguing for a living wage for men, i.e. a wage on which a family can be supported.

b) Not being triumphalist about the decline of men in education and employment. After all, the men who are declining in these spheres are no longer going to be able to support a family on their wage.

c) Not supporting an open borders policy, which excludes some men from the professions (as overseas students are able to buy their way into courses and then dominate the professions) and which tends to drive down the wages of unskilled men.

d) Encouraging men to commit to careers, as good for their future families, rather than discouraging them from doing so by suggesting that a high male wage is oppressive to women.

e) Rejecting the idea that an individualistic, self-determining lifestyle is an overriding good; instead, permitting people to accept that we are social creatures and naturally interdependent.

In Australia, too, we need to address the issue of housing costs. Our economy has been geared, in part, to speculative investment in housing. Although there were some winners from this, there's a point beyond which prices can't rise any further and in the meantime many families do find it harder to meet mortgage repayments.

The Julia attitude

Barack Obama ran a "Life of Julia" campaign recently which attracted a lot of criticism. Julia is a (fictional) white American woman who goes through life being supported by government welfare policies rather than through a family. She does have one child at age 31, but apart from that Julia lives her life as an individual supported by the state.

It's not surprising that left-liberals would feel comfortable promoting such a life, given that their ideal is an autonomous individual whose life conditions are to be made equal by a state bureaucracy. But there was less support for such a vision of life on the right. Andrew Bolt wrote:

Beyond parody. Barack Obama’s latest ad boasts how a single woman can be married to the government for life.

And from James Taranto:

The most shocking bit of the Obama story is that Julia apparently never marries. She simply “decides” to have a baby, and Obama uses other people’s money to help her take care of it.

...In 1999 Lionel Tiger coined the word “bureaugamy" to refer to the relationship between officially impoverished mothers of illegitimate children and the government. “The Life of Julia” is an insidious attack on the institution of the family, an endorsement of bureaugamy even for middle-class women.

It's interesting that the American left should be ramping up the idea of replacing family support with state welfare at exactly the moment such a model is failing in Europe. There are European countries now facing a serious debt crisis because of excessive government spending (even in Australia the average worker is now paying $5000 a year in taxes to support welfare spending).

It's interesting too that left-liberalism has continued moving left to the point that Barack Obama's advert is now more radical than the views expressed by feminist Germaine Greer back in 1991. Greer wrote back then that "Most societies have arranged matters so that a family surrounds and protects mother and child" and she complained of "our families having withered away" with relationships becoming "less durable every year".

There is no such sense of lament about a woman being supported by the state rather than by a family in the Obama adverts.

I should point out that you can find the "Julia" attitude in various places. For instance, yesterday I was reading an article in the Melbourne Herald Sun about superannuation. The gist of the article was that women are facing a bleak financial future because when they opt out of the workforce to have children they lose a few years of superannuation contributions.

The assumption is that women are not part of a family and have to support themselves. The thought never even occurs to the writer of the article that the husband's super fund will help support the family - instead, the assumption is that men's super is used for men and women's for women, therefore if women have less they are missing out:

"Countless Australian mothers are paying the ultimate sacrifice for their commitment to family, with many neglecting their financial futures in favour of other responsibilities around the home," Suncorp Life head of superannuation Vicki Doyle says...."

What do those with the Julia attitude then propose? They believe that women should get free superannuation payments:

We have argued for some time that paid parental leave should include a superannuation component and that a super 'baby bonus' or a return to work super bonus after a career break could go some way to addressing the issue.

And here we come to a serious flaw in this whole attitudinal shift. On the one hand, a society needs to keep its men motivated to work. But the Julia approach undermines this motivation, by seeking to make women financially independent of their husbands.

Let me put this another way to try to clarify it. A society needs its men to believe firmly that they are necessary to a family as providers. If that belief breaks down then that society will inevitably decline. But Western society is taking the attitude that women should be autonomous of men and rely instead on government welfare for support.

So the West is relying on individuals to hold two contradictory beliefs or values. We are supposed to believe of women that they exist as individuals without family support, but of men that they should continue to work to support women.

There are already some in the men's movement who believe that the situation should be equalised by no longer expecting men to be providers, i.e. by matching a "Julia" attitude with a corresponding "Julian" attitude.

Traditionalists would remove the contradiction the other way - by not thinking of women as autonomous Julias reliant on state welfare, but rather as wives and mothers supported within a family.

If it's now the state's job to support mothers to be at home...

The Labor Government has a new policy on teenage single mothers. Teen mothers will receive a welfare payment for 12 months, but will then be expected to finish high school if they want to continue to receive money from the government.

The Government is concerned to avoid a situation like the one in England, in which a growing number of single mothers live off welfare and raise daughters who do likewise (53% of the daughters of single mothers become single mothers themselves).

I don't often write about the issue of welfare, but this one is relevant because if large numbers of young women choose to be supported by state welfare, then what happens to the men who would once have married them? As one English researcher wrote of teen girls choosing to become mothers:

Traditionally they would not have been able to do this without finding male partners and motivating them to help as family providers.

But the welfare state has changed all that, by stepping in as a direct provider itself, rendering many potentially helpful men redundant in the process.

So it seems to me that the Gillard Government policy is a reasonable compromise. It gives the teen mothers a year to look after their newborn children, but then imposes some work/education expectations.

Susie O'Brien, a Herald Sun columnist, doesn't see it this way at all. She wrote:

Let's stop picking on teenage single parents. Most of them are doing it hard enough already, without the threat of losing their livelihood.

Their livelihood? That's an interesting way of describing a welfare payment. It's as if Susie O'Brien wants to treat the single mother payment as something so normal and run of the mill that it fits into the same category as earning a living through a trade or profession.

Why would she do this? There's a clue, I think, in her follow up comment:

Why have a paid maternity leave scheme encouraging mothers to take time off to be with their kids, but force teen mums back to school or work once their kid is just one year old?

At first I didn't understand this argument. The paid maternity leave scheme doesn't allow women to spend all that long with their children. It allows women 18 weeks at the minimum wage, paid for by the government, before they are expected back at work. So if working mums are expected back at work after just four and half months, why not expect teen mothers to go to work after 12 months?

But then I got the connection. In traditional societies it was expected that a husband would support his wife when she was at home with their children. Men were therefore paid a living wage and given tax breaks if they had kids. But with the advent of the paid maternity leave scheme it is now official that the government has taken over this role. Therefore, it makes sense for Susie O'Brien to look on the government as being the legitimate provider enabling women to be at home raising their children. It makes sense for her to see the government payment as a legitimate "livelihood" for women who choose to raise children, with the absence or presence of a husband no longer being as relevant. And if you think it's a good thing for women to be at home with their kids, then you'll start to believe that the government should pay for them to do so - since that is now the government's role.

It confirms my belief that paid parental schemes should be opposed. I know that the money will be very welcome to some people, including to some of my readers. But there are other ways for the state to support families financially, such as through tax breaks.

To repeat, one of the major problems with a paid maternity leave scheme is that it legitimates the idea that it is the government which is to play the provider role and allow women to mother their children at home. Once this principle is accepted, then it will quickly become a "right" for women, whether married or not, to have the government pay for them to raise their children. Those women who want to be at home raising their children will increasingly look to the government to fund this desire.

I'm not sure how far the government will go in meeting such expectations. A lot of feminists prefer women to work rather than to be at home and it would be expensive for governments to write a blank cheque to fund the tremendous costs involved. But we can see from the attitude of Susie O'Brien that there are going to be women who will think it reasonable for the government to fulfil such expectations.

But what is the end goal?

The UK Government is taking another step toward unisex parenting. At the moment, women get 10 months of paid maternity leave. That's now going to be made transferable, so that fathers can take either some or all of the leave instead.

But the logic of the process is to eventually make the father's share of the leave non-transferable, just as the Scandinavians have done. If the father doesn't use the leave, it will be lost.

The new policy is based on a Demos report written by Jen Lexmond. Jen Lexmond has already made it clear on her blog that although she sees the new policy of transferable leave as a "huge step forward", she "would rather see non-transferable equal parental leave in order to address issues of gender inequality".

That's the end goal of all this: "non-transferable equal parental leave". In other words, the mother and father would have to take an equal amount of leave in the interests of gender equality.

Jen Lexmond has further explained her preference as follows:

I think that more equal parental leave would produce more equal families, where fathers are just as likely as mothers to take on caring responsibilities at home, where children grow up with less gendered expectations about what their role will be in the future, where the pay gap would narrow...

And here:

A society where it was just as likely for a father as for a mother to take a career break during their children's early years would be a society where the pay gap might start to narrow. If there was no way of predicting who was more likely to bow out, there would be no economic incentive to withhold promotion, training, or pay rises from one group over another. The pay gap exists today much more as an expression of risk management on behalf of employers than of explicit discrimination against women.

That's where public policy reform comes in, starting with a move to take it or lose it parental leave that provides equal, and non-transferable, leave for both parents.

Note that in the last quote, Jen Lexmond again reveals that the end goal is "equal, and non-transferable, leave". She hopes that families won't be given a say, but will either have to accept unisex parenting roles or else lose their entitlements.

Note too that the purpose of paternal leave is not to help men or families. It's based on the feminist assumption that what really matters are career and pay outcomes. If it's women who take time off to care for their children, then feminists fear that employers might favour men in the workplace. So feminists like Jen Lexmond want leave to be taken equally by men and women.

And, of course, equal leave also fits in with the larger liberal aim of making gender not matter. There is to be a very neat, uniform, undifferentiated system in which both men and women have the same commitment to paid work, earn the same amount of money, spend the same short amount of time at home performing the same kind of maternal work, before then returning to paid work.

Can the unisex plan succeed? That remains to be seen. It has some advantages for the state. It means that women get drawn into the paid labour force which increases the tax base and labour force and decreases wages. It can also work as a hidden form of protectionism: employers no longer have to pay men working in private industry a living wage, since the state is paying their wives a wage in some kind of state employment (that's how it tends to work in Scandinavia).

On the other hand, it increases taxes at a time that many European countries are already overspending and heavily in debt. It must also over time endanger the male work ethic. If men are no longer providers, and if it's thought progressive for women to earn the money in a family, then some men will be tempted to do just what feminists want them to do, namely to downscale their work commitments.

One final point. Liberalism claims to be extending the realm of human freedom and autonomy. But is it really the case that paid leave achieves this? In the past, families were more self-sufficient. The family itself was an independent unit of society, functioning according to its own principles.

What we are moving toward is a life organised not around the family, but around state and employer. It is the state which decides who is to look after children and for how long. It is the state or the employer that supplies the money to allow parenting to take place at all. Our lives are to be organised increasingly around our employment in the paid labour force, rather than independently of it.

This doesn't strike me as a genuine advance in human freedom. It strikes me rather as just one more "stripping down" of the individual, a further loss of particular qualities and relationships with which the individual acts independently of the state.

Getting it wrong on the family

The Liberal Party does seem better at the moment than Labor on issues of immigration and population policy. That might be enough of a reason to give them our preferences.

But there is still much to dislike about the Libs. Take, for instance, their family policy. Tony Abbott wants to introduce a much more ambitious paid maternity scheme than the Labor Party. It would give mothers six months maternity leave funded by the Government at full replacement pay of up to $150,000.

Now I know that many of my own readers will benefit financially from this. What I'm about to write might not be a popular thing to point out.

But the purpose of such paid maternity leave schemes is not really to help out families. It is to integrate women into the paid workforce and to make women more independent of men.

In the Liberal Party's own policy document it is stated that,

The Coalition’s scheme will signal to the community that taking time out of the workforce to care for children is a normal part of the work-life cycle of parents.

It would also help promote increased female workforce participation because it creates a financial incentive for women to be engaged in paid work prior to childbirth and to return to the workforce after their period of leave. Greater female workforce participation will have positive impacts on the individual, families and society at large.

An effective paid parental leave scheme tackles head on the need to improve population, participation, and productivity – three key ingredients for stronger economic growth.

Australia should not go down the path of some Western countries where birth rates have fallen well below replacement levels. Today’s children are tomorrow’s workforce ...

Female participation in the workforce is important for our economic future as well as a robust birth rate. A study by Goldman Sachs published in November last year forecasts that Australia’s income would rise by up to 11 per cent if women’s workforce participation matched that of men. There is plenty of scope for improvement. According to the Productivity Commission, workforce participation by Australian women falls by a greater amount than for women in other OECD countries during child bearing years. Australia languishes 23rd out of 29 OECD countries in workforce participation rates of women aged 22-44 years of age.

The Coalition’s Paid Parental Leave policy could significantly ease re-entry to the workforce and encourage women to enter the job market in the first place. The Productivity Commission finds that longer parental leave (of six months or more) is likely to stimulate greater lifetime female workforce attachment. ("Paid Parental Leave: A New Approach" p.5)

It's that right-liberal obsession with Economic Man again. Women are to be measured by their labour force productivity. Our lives are to be organised not around families but around workforce participation. Women are to have time off to create future units of labour.

And what about the place of men within family life? Up to now, a woman did at least still need the support of a stable male provider during the period of her life when she was pregnant and looking after babies. Now it is the state which is to take over that role. The state is to guarantee a woman's income during this period of her life.

What effect is this likely to have? No doubt there will still be some women who will look to men to provide the "dual income" effect. But there will be other women who will feel less need to partner with men who are the stable provider types. And there will be more women who will think it viable to go it alone.

And will men have the same motivation to work if their efforts are less necessary for the financial security of their families?

Another effect: once family life is organised through the state, the state can then dictate patterns of parenting. The state can, for instance, decree that child care must be carried out on a unisex basis, with no distinction between the role of mothers and fathers, with each having to take the same amount of leave to perform the same duties.

It is not wise for the state to (artificially) make the male role within the family an optional rather than a necessary one. This might in the short term seem appealing to women as a promise of independence. But the longer term effect will be to undermine stable male commitments to both family and work.

There are better ways for governments to support families, such as tax breaks for families with children.

The Age: mothers "a waste of the nation's resources"

Melbourne's Age newspaper has an editorial today on the issue of paid maternity leave. I was particularly struck by this passage:

Federal Sex Discrimination Commissioner Elizabeth Broderick points out today that the employment rate of Australian mothers with a youngest child under six (49.6 per cent) is 10 per cent below the OECD average of 59.2 per cent. She further writes that although Australia is rated number one for women's educational achievement, we are ranked 41 in women's workforce participation. This is a waste of the nation's resources ...

So according to the editor of The Age it is a waste of the nation's resources for women to look after their young children at home. Motherhood, it seems, fails the test of efficiency.

The thing to remember here is that paid maternity leave is a radical policy. It assumes that it is not men as husbands who are responsible for providing for their wives, but the state. It is a further shift toward the idea that the fundamental relationship in society is between ourselves as an individual and the state.

Why are the elite so keen on it? Sometimes it's justified in terms of autonomy. The argument runs that autonomy is the key good; that money and a career is the basis of female autonomy; and that therefore as a matter of justice women should aim primarily at careers. Paid maternity leave means that women's lives are organised through their careers rather than through membership of a family.

When I first read the editorial I was also reminded of Jim Kalb's descriptions of the modern managerial elite. This elite assume that society is a system for the equal satisfaction of desires. They therefore look to organise society in a technocratic way to achieve this aim. This means creating a system which is centralised and which only recognises distinctions relevant for the functioning of a market or a bureaucracy.

Kalb describes the attitude of the managerial elite as follows:

Their affiliations lead them to look at society from above, as a neutral system to be supervised, controlled and reconfigured by experts and functionaries to advance the goals that seem sensible to them. They think it rational to replace traditional institutions like the family, religion and local community by principles that seem simpler, more direct, and easier to understand and manage - contract, expertise, individual choice and bureaucratic regulation. (The Tyranny of Liberalism, pp.276-277)

And again:

The fundamental principle—the demand for the abolition of distinctions that relate to social arrangements other than markets and rationalized bureaucracies—remains the same, while its application has grown ... to yet more fundamental institutions such as the family.

The family is not a technology

If a mother is to spend time with her new born child she needs to be materially provided for. How does a society arrange this? Traditionally, the husband worked to provide for his family. Now it is assumed that the mother should be provided for by a centralised system of maternity benefits.

Why the change? Up to now, I've focused my answer on liberal autonomy theory. This theory holds that autonomy is the overriding good, that paid work is the key to autonomy and that women should therefore gain maternity leave through their labour force participation.

Does this really explain why we are shifting to a system of centralised, bureaucratic maternity leave? The strength of this analysis is that it is how maternity leave is argued for in the documents. If you read the reports on maternity leave, it is usually argued for on the grounds of female autonomy and labour force participation.

However, there's probably more to it. There was an article in the Melbourne Herald Sun yesterday which reported that certain mothers' groups want all women, including those at home, to be paid maternity leave by the Government:

MOTHERS' groups and women's organisations have called for paid maternity leave for all women, even those not in paid employment at the time of pregnancy.

The Women's Action Alliance, speaking yesterday at the Productivity Commission's inquiry into paid maternity and parental leave, said maternity leave should be inclusive and funded by government.

Lisa Brick, national secretary of the WAA, said current maternity leave schemes excluded many women, including mothers at home, casual and contracted workers, unemployed and recently employed women, and those who were self-employed.

She said some models for maternity leave were too tied to the workplace and meant women often felt compelled to return before they were ready.

"We often wonder why there is this focus on getting mothers back to work when the youth employment rate is still around 15 per cent," Ms Brick said ...

The WAA said maternity leave could be initially funded by combining the baby bonus and Family Tax Benefit B, which spread over the course of a year would work out to around $318 per fortnight.

Ms Brick said an early return to work hampered women's ability to breastfeed exclusively for the first six months -- a view backed by the Australian Breastfeeding Association, who spoke at the inquiry later in the day.

ABA president Margaret Grove said government-funded maternity leave for all women, not just those in paid work, would help the duration of breastfeeding.

"We would like six months' paid maternity leave, government-paid, for all women. It would be for everybody, as the baby bonus is currently for everybody," she said.

So even those organisations which don't tie motherhood to the workplace immediately assume that mothers should be provided for through a centralised, bureaucratic scheme run by the state. Even more noteworthy is the fact that the traditional means of supporting mothers, the one that has been around for millennia, is not even argued against - it simply doesn't seem to register as an option in people's minds. During the entire maternity leave debate in this country I'm not aware of a single public figure who has suggested that husbands might work to support their wives.

What might explain this? The American traditionalist Jim Kalb recently published an interesting document in which he explains the origins of a modern technological mindset. Kalb argues that the view of reason adopted by the West is too limited:

The modern understanding of reason is radically defective, because it takes a fragment of reason, scientific reason, and treats it as the whole.

The Western view of reason, scientism, is based on a sceptical view of what can be known, with the purpose of knowledge being limited to what in practice gives power to achieve an end:

On the scientistic view, we can know only the things that modern natural science knows: things that can be observed and measured by any trained observer who follows the appropriate procedures, and things that are connected to observations by a theory that makes predictions and so can be tested, and is as simple, mathematical, and consistent with other accepted theories as possible. Since those are the only things we know, those are the only things we can treat as real.

Anything beyond that is not knowledge at all. It’s opinion or feeling or taste or prejudice. It doesn’t relate to anything real. Knowledge of the good and beautiful is not knowledge. Contemplation is not knowledge. Knowledge is experimental and oriented toward control ...

The result of this scientistic view of reason is a technologically-ordered world, in which the methods of the modern natural sciences are applied to political, social and moral affairs. The aim is to supply the satisfaction of wants according to a clear, efficient, universal system administered by experts.

You can see how the traditional, family-based method of providing for a mother fails to fit into such an outlook. It is not an application of science or technology to a social question to generate an identifiable and testable "policy", but a decentralised, non-expert method of provision based on qualities difficult to measure, standardise or control, such as instincts and emotions.

The strength of Kalb's analysis is that explains why the traditional practice, as significant as it is, fails to register in terms of public debate. People don't feel comfortable defending it in policy terms because even the pro-family people think something else is expected when discussing social issues.

It's another case of conservatives being too compliant with the settings of a liberal society. If we agree to those settings we will always lose. The terms of policy debate might be rendered technocratic by the modern Western understanding of reason, but that doesn't mean that conservatives should fall in line and limit debate to what appears acceptably technocratic.

We distinguish ourselves best when we state: the family is not a technology. It is an intensely human institution, in its nature not reducible to technocratic control. We should allow the natural, interconnected forms of family relationships to flourish, and be willing to defend them even in the setting of a technologically-ordered world.

Marrying the state

It seems that we'll soon have a paid maternity leave scheme in Australia. It's no accident that the political class is calling for such a scheme. It follows a certain logic in the politics of modernist liberals:

a) First, liberals adopt the belief that autonomy is what defines our humanity and that therefore it is the overriding good around which society should be organised.

b) Next they claim that the traditional male role is more autonomous than the female role, as it allows for a choice of different pathways rather than a single "biological destiny" (i.e. motherhood).

c) It is then assumed that the traditional male career role, being more autonomous, is the superior "human" role which women should participate in to the same degree as men.

d) The next logical step is for liberals to prefer women to be supported financially in raising children through their participation in the workforce rather than privately through a family. Hence, the support for paid maternity leave.

There are a few things to be noted. First, a paid maternity scheme is founded on an ideology which is strikingly anti-maternal. Motherhood is thought of as an inferior role, to be attached in a subsidiary way to a career.

Following on from this first point, motherhood is thought to be so negative to the human status of women, that it has to be shared equally with men if human equality is to be achieved. That's why in Scandinavia the introduction of a paid maternity scheme has been followed by a campaign to force men to take half of the leave.

A paid maternity scheme also undermines the traditional provider role of men. Instead of a husband providing for his wife while she raises her young children, it is now the state which takes on this role. This can only damage the motivation of men to work; the sense of responsibility of men for their families; and the value placed by mothers on the contribution of their husbands to the family. It becomes easier for both the husband and the wife to walk away from a marriage in the belief that the husband's role isn't so necessary for the family's prosperity.

The ideology behind paid maternity schemes is damaging to the family in another way. If autonomy is held to be the primary good, then it becomes difficult to uphold a stable culture of family life. If we really wish to be autonomous, then we're likely to string out the single life for as long as we can; we're less likely to commit formally to marriage; we're more likely to insist on an easier exit from marriage vows; and we're more likely to resent the lifestyle restrictions place on us by children.

One final point. It's interesting that the chief advocate of paid maternity leave in Australia is a Liberal Party MP, Pru Goward. She may not know it, but she is following in the footsteps of much more radical predecessors. In 1918, the Bolshevik spokeswoman on family matters, Alexandra Kollontai, told a congress of women in Moscow that,

the woman in the communist city no longer depends on her husband but on her work.

Well, the communist city may be defunct, but the modernism which inspired the Bolsheviks is still shaping the liberal West today. Pru Goward, a Liberal MP, is now pushing the ideas once championed by the revolutionary communist Alexandra Kollontai.

Germany, the new family & coercive autonomy

There are reports that Germany's fertility rate has started to recover a little, which is good news. However, I wasn't impressed by comments from Dr Ursula von der Leyen, the current family minister and a member of the "conservative" Christian Democrats.

Her plans for the future of the German family do not include the traditional option in which women stay at home to care for their children. According to one newspaper report:

Dr von der Leyen insists that the question is not whether women will work. "They will work. The question is whether they will have kids," she said.

It's significant that Dr von der Leyen should choose this way of expressing her point. "They will work" makes it sound as if some impersonal, inevitable movement is driving forward such an outcome for all women.

The reason for formulating things this way is to paper over a major contradiction in modernist politics. Liberal moderns believe that our status as humans depends on how autonomous we are. Therefore, it is important for liberals that we are free to choose in any direction who we are and what we do. In particular, the state is not supposed to interfere in our choice of a life project.

You would think, therefore, that a liberal state would remain neutral and allow women to choose whether to pursue a career or remain home with their children. However, the problem is that careers are thought to maximise a woman's autonomy as careers give women financial independence and a self-defining role. Therefore, liberals want women to pursue a career rather than be stay at home mothers.

So it's not possible for the principle to work consistently. If the aim is to maximise autonomy, then allowing women to choose motherhood is a negative, as it is careers which seem best for autonomy. On the other hand, not allowing women to choose motherhood is also a negative, as this restricts women's autonomy in determining their own life projects.

That's why, I expect, Dr von der Leyen opts for the pretence that women will choose careers, but as some impersonal, historical, inevitable process, rather than as a policy preference imposed by the state.

Why doesn't the principle work the way it's supposed to? In short, most people don't accept, as liberal modernism assumes, that autonomy is the sole, overriding good. Therefore, if people are given the autonomy to choose, they will often choose other goods, even if this places some restrictions on their personal autonomy.

So how is the contradiction resolved in practice? The lesson of modernity is that over time the state restricts the degree to which we can choose non-autonomous paths, even if this means that the liberal state violates its own principle of neutrality and restricts its own principle of allowing individual choice.

So we get the Dr von der Leyens who announce that a motherhood role going back to the dawn of time simply won't exist any more - meaning that the state doesn't want it to exist any more, having decided on our behalf that it is illegitimate.

What should the conservative response be? We need to return to the idea that in any society there will be a number of goods which people will legitimately pursue, and that the aim is to get the right balance between them. It won't always be the case that autonomy is predominant and, as the example of women and careers shows, the attempt to artificially make it so leads only to an irresolvable contradiction.

The European New Man

In my last post I wrote about the push to introduce a paid maternity scheme in Australia. It happens that there are people on the right who are arguing in favour of this movement. They believe that paid maternity schemes are designed to support motherhood, the family and choice in family life.

I wish such conservatives would take a look at Europe. Paid maternity schemes have operated for many years in Europe. We therefore know both the philosophy behind these schemes, and what they are leading toward.

What is happening in Europe is not an extension of choice for women to look after their children, but the imposition by the state of a single new model of family life, one which is openly anti-maternal and which seeks to create a genderless model of parenthood.

Why change the family?

There is a logic to the European innovations. The Europeans, like the West in general, follow a liberal orthodoxy. The starting point for this liberalism is the idea that our status as humans is contingent: that we only become fully human when we are self-determining (when we are self-created by our own will and reason).

This means that the more independent and autonomous we are, the more fully human we become. However, it appears that some people are more independent and autonomous than others. Therefore, there is a human inequality which must strike liberals as an unbearable injustice, as it seems to exclude some people from being treated as fully human.

Liberals have decided that women are an oppressed group lacking in such a status, as their role as mothers is biologically determined, rather than a uniquely chosen path, and as they are financially dependent on a husband. Therefore, gender equality requires that women be liberated from the maternal role so that they are free to pursue a professional career to the same extent as men.

To achieve this aim, liberals have to argue that the traditional maternal role of women isn't natural, but is an oppressive construct, one which is "discriminatory", "sexist" and a product of mere "prejudice".

Liberals also need to find a new way to raise children. Part of the European solution is to massively fund childcare centres. However, to care for babies up to a year old, women are provided with paid maternity leave, so that the cost of women staying at home is "socialised" and connected to their professional life. Women are no longer to be provided for privately by a husband within a family.

The second stage

But this is not the end point. If women are taking even twelve months off work, it means that they are not, in terms of liberal assumptions, equal as humans to men. It is still their careers, not men's, which are being interrupted by "sexist" assumptions that it is women who should mother babies.

So the Europeans have now advanced to a second stage in which there are attempts by governments to persuade (or coerce) men to take an increasing part of the maternity leave. It is hoped that men will eventually take half, so that there is no distinction between the parental role of men and women.

Which brings me to exhibit A. In February 2007 the EU brought out a paper titled "Bringing Men to Equality and Worklife Balance". It includes a "Decalogue for men" with the following preface:

Men, it's up to you: equality starts at home! The traditional division of gender roles is no longer relevant in a modern society looking for more equality and justice.

Note that there is no promotion of choice here. The traditional option is being firmly discarded on the basis of liberal ideas about equality and justice. The idea of distinct gender roles is considered immoral.

Men are encouraged in the decalogue to take up paternal leave because:

More freedom and autonomy lead to a better mutual understanding ... Your independence should not only be economic and professional but also domestic ... Do you believe in freedom and justice? Put these values into practice at home ... Become a role model for your children. Help release the next generation from old-fashioned stereotypes. You will set the basis to create responsible citizenship from your example.

Here we have the usual liberal concerns with autonomy and independence. Note too the implication that those of us following a more traditional pattern of family life are not good role models and are irresponsible citizens.

Later (p.17) traditional gender roles are associated with violence:

The eradication of gender-based violence will foster a good working environment and allow people to work as a team. If an organisation does not respect the autonomy of its staff or does not show public support for such autonomy, its silence may lead to suspicions of its collusion.

There is another section of the paper titled "How to boost cultural change". It states:

Most women ... in European society today ... work outside the home ... This deep change has been accompanied by public policies and appears as a response to women's wish to be financially independent. It is a great advance.

Nevertheless ... men have not taken up their share of responsibility in family life ... If the prejudice remains that women are still responsible for most of the domestic and family tasks, how could they possibly devote themselves to their careers as much as men do?

Achieving equality between men and women ... poses a great challenge to traditional gender notions held by men and women and questions individual behaviours as well as culture.

The paper goes on to list various European media campaigns designed to challenge masculine behaviour. For instance, in France a new men's magazine was launched: "Robin - the magazine of the sensitive male". In Latvia a daily newspaper organised a discussion under the title "Men are not crying".

Next, in the section of the paper titled "Paternity Leave," we are told:

Childbirth is a human fact that particularly affects working mothers, as they are the ones who usually interrupt their careers to take care of the new born. But this is not a role they have to undertake, as fathers are perfectly able to do it as well.

The arrival of a child is recast here as an "interruption" to a woman's life, which she might like to avoid, particularly as there is no special motherly bond to her baby, with dad being a perfectly adequate substitute.

Companies across Europe are beginning to implement such ideas about genderless parenting. Microsoft in Norway has a "Daddy package" in which women are encouraged to take shorter leave, whereas men are "requested" to take six months. Executives are expected to be "role models" in following the package.

Further suggestions made in the paper to achieve the EU's aims include tax reductions and priority in public contracts for organisations which comply with the EU model.

Response

What, though, if liberals are wrong in all this? What if our status as humans is not contingent but is invested in us, as the sum total of all that we are, including our distinct identities as men and women?

In this case, there would be no inequality and no injustice in men pursuing a masculine role within the family and women a feminine role. Instead, such roles would be thought of positively as a means to self-fulfilment for men and women.

Do Australian women consider traditional roles to be unequal or unjust? According to a recent Australian Institute of Family Studies survey the answer is generally no. The survey found that "Australian parents seem comfortable in traditional gender roles" and that:

A focus on breadwinning rather than childrearing by fathers was not seen by mothers as a lack of participation in fatherhood, but reflected their role as a good father.

In the eyes of mothers who strongly believed that small children needed their mothers to be at home with them all of the time, a partner who 'worked hard' and was a 'good provider' enabled them to stay home and fulfill this crucial mothering role - and in their eyes fulfill a crucial aspect of fatherhood.

It seems reasonable to conclude from this that governments ought to be aiming to make it possible to support a family from a single wage. This requires not only the achievement of certain wage rates, but also an effort to restrict the costs of housing, education and taxation and to provide extra assistance for families through tax breaks or special payments.

This, at least, ought to be conservative policy. Those who remain wedded to liberal autonomy theory will probably continue to think it moral to support paid maternity leave, but conservatives ought to know and reject the radical consequences of such a measure.

Why doesn't paid leave raise birth rates?

There's a big push in Australia right now to introduce paid maternity leave. A new political party called What Women Want has been formed to agitate for paid leave, and the media is awash with articles from both the left and right supporting the idea.

Finance Minister Nick Minchin, though, has been solidly opposed to the idea of paid maternity leave. Back in 2002, he rejected introducing such a scheme because:

There is no evidence that paid maternity leave in particular increases the fertility rate. Twenty out of 24 developed countries with paid maternity leave have lower fertility rates than Australia.

My Department has now formally costed paid maternity leave at between $415m and $780m per annum depending on the rate of pay and eligibility. This would be a major new burden on taxpayers.

I cannot see the justification for taxpayers handing over an additional half a billion dollars to mothers in the paid workforce while ignoring all other mothers.

And he is right. Even if you pay women a full salary to stay home with their children, there is no overall benefit to the fertility rate. The country in the OECD with the highest fertility rate, the USA (2.09), has one of the least developed systems of paid leave.

Australia in 2006 had a fertility rate of 1.81, which is similar to that of countries with paid maternity schemes such as Denmark (1.76) and Sweden (1.86) - but without the very high taxes required to fund the Scandinavian systems.

Which raises an important question. Why doesn't offering such generous financial incentives to women increase their motivation to have children?

The socialised family

In 2003 Elizabeth Kath wrote a lengthy paper titled titled "The Mother of All Battles: Why Paid Maternity Leave is Overdue in Australia".

Her argument is that paid maternity leave is necessary to transform the role of women from the oppressive traditional one of mother to that of professional careerist. We are to abandon the idea that the maternal role is natural and transfer the responsibility for reproduction from individual women to society.

She states that the oppression of women:

derives from their traditional reproductive role and that the introduction of paid maternity leave should be introduced as a means to transform this traditional role.

... Feminists have long recognised that the traditional view of women's role in society is an oppressive one. Shulasmith Firestone's declaration that "the heart of women's oppression is her childbearing and childrearing roles" expresses a commonly held view amongst women's liberationist advocates.

... From this theory of women's oppression it would seem that the solution would be to move reproductive labour into the public realm. However, the problem with unequal relations between men and women is that they are considered 'natural' and therefore inevitable ... Traditionally, the responsibilities of reproduction were seen to belong to women due to their 'distinct nature'. This nature, including such qualities as the 'maternal instinct' and the tendency to nurture, meant women were biologically suited for reproductive labour.

However, feminists have disputed the traditional view, arguing it is a cultural construct ... In The Second Sex, Beauvoir questions the notion that women have a 'maternal instinct'. In reality there is no such thing, she argues ... (pp.3-5)

Here then is one possible reason why societies which adopt paid maternity schemes don't have higher birth rates than other comparable countries like America or Australia. The philosophy behind these schemes is explicitly anti-maternal. If you believe that motherhood is oppressive to women, and that there is no natural maternal instinct or drive, and that the primary focus of women's lives should be their professional careers, then there is unlikely to be a high level commitment to reproduction by women.

A false allegiance

There was yet another article in The Age yesterday by a feminist academic writing about family and fertility.

This one, though, turned out to be a bit different. Usually, feminists argue that the reason there aren't enough babies is that women want to do paid work and they won't have babies unless governments provide more childcare places and paid maternity leave.

Dr Ceridwen Spark, though, took a different line. She wants it to be possible for women to care for their own children at home. She confesses that she feels ill when it comes time for her daughter to go to childcare and she admits also that her career is not the most important thing in her life. She herself puts this as follows:

Despite being a feminist who loves working part-time, it is not my career that concerns me primarily. Like more and more people in Australia, I am part of the slow-turning tide against the idea that work provides answers to the meaning of life.

What solutions does Dr Spark propose? In part, she wants better funded and therefore higher quality childcare, which is hardly a radical proposal for a feminist to make.

However, she does go beyond this to suggest that parents be given "a real choice between working full-time and not working at all". She proposes that parents be allowed to choose between "a decent parenting allowance and a child-care place".

Now, it's encouraging to find a feminist who really does believe that women should have the option of staying home to look after their children. However, there is a major flaw in Dr Spark's arguments.

Throughout her article, Dr Spark refers to France and Sweden in glowing terms. She calls them "our enlightened friends across the globe" and she asserts that,

In Sweden and France they don't just profess to care about families and fertility. They actually legislate to improve family life and, as Leslie Cannold and Anne Manne have pointed out in their recent books, women have voted with their ovaries and begun to have more children.

It should be said that it's not surprising for an Australian academic to build up the image of France and Sweden in this way. These are the leading social democratic (left-liberal) countries, and academics generally support the left.

But there are two major problems with Dr Spark's claims about Sweden and France. First, what she writes about the birth rates in these countries is factually wrong. The US has a birth rate of 14.5 per 1000 women. France has only 12.8 (only slightly higher than Australia on 12.3) and Sweden has only 10.3, well below the Australian birth rate.

As it happens, the French and Swedish birth rates have fallen over the last 25 years. The birth rate for France between 1975-1980 was 14 compared to 12.8 between 2000-2005, and Sweden's was 11.7 compared to 10.3. So we should not be seeking to follow French and Swedish family policies in the hopes of increasing our birth rate.

Furthermore, the family policies enacted in France and Sweden make it more difficult, not less, for women to opt out of the workforce. The high levels of taxation necessary to pay for Sweden's social programmes means that two incomes are necessary to support a family. So while it's true that women get a period of paid maternity leave, few women are wealthy enough to stay home after the period of leave is over.

It should also be said that the social democratic model, by making the state a provider rather than the family, has led to a faster and more extensive breakdown in family life in Sweden than elsewhere (low rates of marriage and high rates of divorce). How can you praise Swedish family policies when Sweden has managed in some years to suffer a 60% divorce rate?

So whilst it's encouraging that Dr Spark wants women to have the choice to be full-time mothers, she is wrong to place her faith in the family policies of the European social democratic countries, especially those of Sweden, which has such a dismal record for low birth rates, poor family formation, high levels of divorce and excessive taxation.

A flood of reputable nonsense

Liberals don't like traditional gender roles. This is an ideological thing: liberals believe we have to decide for ourselves who and what we are, rather than accept the influence of inherited things like gender.

And so we get the following flood of nonsense, all from reputable authorities, seeking to overthrow traditional forms of gender.

First there was a declaration from Jens Orback, a Swedish minister, that "The government considers female and male as social constructions." Not an opinion which would seem sensible to anyone who has ever been in a serious relationship, but nonetheless the stated policy of the Swedish government.

Not to be outdone, the Norwegians have gone one step further, by bringing their Prime Minister into the issue. Kjell Magne Bondevik is upset that the little figures in IKEA furniture assembly instructions aren't depicted as female. He has called this situation "untenable" and secured the support of the opposition parties.

It seems that to the Norwegian political class, any potential remnant of a traditional gender role (men doing carpentry), is considered an issue of national importance, to be handled directly by the PM.

The Norwegian unions, as you might expect, are no more sensible than the government. They want maternity leave time to be taken away from women and given instead to men. This is part of a drive toward a unisex style of parenting.

The plan, though, brought criticism from breastfeeding activists, who rightly perceived that dad might not be as successful at breastfeeding little Lars or Inge as mum.

So, the breastfeeding activists have been won over with a second idea, which is to give all Norwegian working women the right to take two hours off every day, at any time, to breastfeed, and to be paid for it.

Of course, the trade off is incoherent. If dad is home on leave with the baby, mum is not going to be able to use her two hours breastfeeding time anyway. It also contravenes in a spectacular way the idea of "equal pay", since it means a woman would be paid the same amount for 6 hours of work as a man would for 8 hours work.

The move to abolish gender is not restricted to Scandinavia. At New College in California restrooms for men and women have been replaced with "de-gendered" ones. Signs on the doors of the unisex toilets proclaim "Lots of people don't fit neatly into our culture's rigid two-gender system".

The writer of this sign might like to journey outside of California. He/She/It would find that it is not just American culture which has a two gender system. He/She/It would be astonished to find that all cultures do.

I know that a lot of people will dismiss the above as "political correctness gone too far", but remember that it is all being advanced by higher level authorities in society: a government minister, a Prime Minister, a council of trade unions and an academic college.

An official liberalism has reached a radical phase in which a basic fact of life, the distinction between male and female, is being denied and acted against.

Sweden vs Science

A minister in the Swedish government has made the following extraordinary claim about men and women. Jens Orback announced that,

The government considers female and male as social constructions, that means gender patterns are created by upbringing, culture, economic conditions, power structures and political ideology.

Don't let the meaning of this pass you by. The Swedish government has made it official policy that what is "male" and "female" is invented and has no real existence. Gender difference, it is being claimed, does not really exist.

In Sweden, this view is taken seriously. So much so that funding for a book was denied by a county government because it contained an interview with a leading neurobiologist, Professor Annica Dahlstrom. Professor Dahlstrom referred in the interview to scientific research showing that there are differences in the brains of men and women.

So, Swedish liberals have a problem. They want to believe that there are no differences between men and women. But then a leading neurobiologist lets it be known that science has revealed the most significant of differences between men and women.

What do the Swedish liberals do? They try to suppress the scientific evidence.

Of course, when the Vatican objects to such dubious practices as the use of the unborn for medical research or spare parts, liberals attack the Catholic Church for its "dark age" attitude of hindering scientific progress. But, as we now clearly see, liberals themselves don't support science in an open-ended way. They are willing to try to suppress a scientific truth which is inconvenient to their political beliefs.

And why do they do it? Why do they so stubbornly cling to the unlikely idea that men and women are the same?

The reason, as I have outlined many times before, is as follows. Liberals believe that we are human because we can create who we are by our own will and reason. Our gender, though, is not something that we can choose for ourselves - it's something we're simply born into. Therefore, it becomes a limitation or constraint on our freedom to choose who we are.

Liberals want to remove this constraint. A favourite option for doing so is to claim that gender is merely a social construct. Our masculinity or femininity is merely a creation of society, so the argument goes, designed to uphold a power structure which privileges male will at the expense of female will.

If true, two things follow. First, gender itself can be deconstructed, removing the constraint on the "freedom" of the self-creating individual. And second, by doing so the patriarchal power structure is undermined, paving the way for "equality" (equal will) between men and women.

No wonder that Swedish liberals cling so stubbornly to this idea, even if it makes them look like flat-earthers. It fits in with their ideology beautifully. It makes possible the kind of freedom and equality which liberals so eagerly seek.

Sadly for liberals, science is now fatally undermining the "gender is a social construct" idea. It is now beyond dispute that our masculinity or femininity is created, to a considerable extent, by biological factors. Science has proved decisively the very thing that conservatives have always claimed: that we are not just "blank slates" but that our distinctive natures as men and women are hardwired into us.

And finally, what of those liberals who don't want to deny the overwhelming scientific evidence? Most, no doubt, will retreat to option two. They will recognise that gender difference is real, but insist that it be made not to count.

They will therefore continue to support the attempt to overcome the influence of gender through social engineering.

For instance, they will no doubt approve of the "equality bonus" recently proposed in Sweden. The Swedish government is upset that most parental leave is still taken by women, even after such leave was made available to men. Swedish men, if fact, only used up 18% of their leave entitlement last year.

For a conservative, this is not so surprising. Women will by nature have a stronger maternal instinct than men, and men will have a stronger provider instinct than women. So you would expect most parental leave to be taken by women.

But the Swedish government is willing to spend a lot of money offering financial incentives to men not only to stop working and take parental leave, but to do so alone, when the mother isn't home.

For the liberal Swedish government it's important that gender not count in how we arrange work and family life. And if the financial incentive doesn't work? Get ready for more heavy-handed measures to combat any traces of traditional gender roles in liberal Sweden.

Sweden an economic power?

Sweden is often looked to by the Australian left as a kind of model social-democratic country. The left like Sweden because it's a country in which there is a high level of state intervention. For instance, in Sweden mothers of young children are financially supported publicly by a long-term paid maternity scheme, rather than privately by their husbands.

For conservatives, this is a problem as it undermines, in an artificial way, the traditional family. It's not surprising to conservatives that Sweden suffers from both low rates of marriage and high rates of divorce.

Conservatives are also likely to wonder what the economic effects of having such a high-taxing interventionist state must be. Surely, the fact that tax revenues in Sweden are more than 50% of GDP must put Sweden at a competitive disadvantage?

Confirmation of this comes in a recent economic study by Swedish economist Nils Karlson. Karlson points out four remarkable facts showing how poorly the Swedish economy has performed in recent times. These facts are:

1) No new net jobs have been produced in the Swedish private sector since 1950.

2) None of the top 50 companies on the Stockholm stock exchange has been started since 1970.

3) In 2003, one quarter of the workforce lived on various kinds of public welfare programmes, such as pre-pension schemes and unemployment benefits.

4) A majority of the adult population are either employed by the state or gain a majority of their income from public subsidies.

There's a more detailed explanation of the study in this article by Richard Rahn. It's written from a right-liberal perspective (a liberal who prefers to leave things to market forces rather than state intervention), rather than a conservative one, but it does make a good case against Swedish style social democracy.

Thinking about D.H. Lawrence

I'm not sure that conservatives have ever paid much attention to the English poet and novelist D.H.Lawrence. This is a pity because Lawrence had a deeply creative mind and, at times, was supportive of the conservative view.

Take for instance the following comments by Lawrence on freedom, marriage and the family:

It is marriage, perhaps, which had given man the best of his freedom, given him his little kingdom of his own within the big kingdom of the state ... It is a true freedom because it is a true fulfilment, for man, woman and children. Do we then want to break marriage? If we do break it, it means we all fall to a far greater extent under the direct sway of the State.

This statement goes directly against the grain of modern liberalism in two different ways. Firstly, when liberals talk about freedom what they mean is individual autonomy: the freedom of individuals to be unimpeded, so that they can define themselves and behave according to their own will.

Because liberals define freedom in this way, they react strongly against the restraints of marriage, as these are felt to impede the individual. That's why Michael Ignatieff can describe a father walking out on his children as an act of the "liberal imagination" as it upholds an individual's wishes against "the devouring claims of family life".

The problem for conservatives with this liberal understanding of freedom is that it is ultimately alienating and soul destroying. It is a kind of freedom which leaves the individual feeling witheringly unengaged rather than truly free.

You get a sense of this in the life experiences of Alice James, the spinster sister of the American novelist Henry James. Alice felt more lonely than free in her unmarried and unimpeded state. Her biographer introduces a family reunion with her brothers in 1889 with the following description:

As the three of them sat and talked, as they exchanged memories and opinions, the afternoon became for Alice a soul-quickening experience wherein the family itself seemed to come richly back into being, a revived and reintegrated presence. Her isolation was overcome for the moment by the sense of being once again a surrounded and nourished member of that family.

"What a strange experience it was," she wrote, "to have what had seemed so dead and gone all these years suddenly bloom before one, a flowing oasis in this alien desert, redolent with the exquisite family perfume of the days gone by, made of the allusions, the memories and the point of view in common, so that my floating-particle sense was lost for an hour or so ... "

Unfortunately her brothers had to depart some time later. Her biographer notes that,

Alice likened herself to a creature who, after a season of fresh air, was once more shut down, closed in, to the sound of 'a hopeless and all too familiar click.' She strove anew to adjust herself to the condition and, with the help of a quotation from Flaubert about the soul enlarging itself through suffering, tried to believe that she could do so.

But she confessed with bleak clarity that she could never allow it to be "anything else than a cruel and unnatural fate for a woman to live alone, to have no one to care and 'do for' daily is not only a sorrow but a sterilizing process."

Alice James had all the autonomy that anyone could ask for but was not free. She knew that her spinsterhood had left an important part of her nature unfulfilled. It is in this sense that D.H.Lawrence was right to withstand liberal orthodoxy and to define freedom in terms of fulfilment rather than the unimpeded will.

There is a second way in which Lawrence's statement on the family runs counter to much of modern liberalism. Lawrence perceived that a decline in the family would only mean that we would "all fall to a far greater extent under the sway of the state."

There are some liberals (usually left liberals) who would be happy for this to happen. Because they identify freedom with autonomy, they don't like the dependence that members of a family have on each other. Such liberals prefer an individual to rely more anonymously on the support of the central state, rather than on members of their own family.

Pope Pius XI identified this trend in liberal societies as long ago as 1931, declaring that:

On account of the evil of individualism, things have come to such a pass that the highly developed social life which once flourished in a variety of prosperous institutions organically linked with each other, has been damaged and all but ruined, leaving thus virtually only individuals and the state.

To give one recent example of this trend, there is the call in Australia for the state to pay the costs of maternity leave for mothers. This replaces the more traditional ideal in which men were paid a living wage to enable them to support their wives.

It is true that the traditional system leaves women dependent on their husbands and therefore not autonomous by the liberal definition. However, the family itself becomes proudly self-sufficient, and husbands develop a strong connection to their family through their role as providers.

What happens when the liberal system is allowed to take over is best seen in Sweden, where the family is most under the control of a bureaucratic state.

In Sweden women receive a generous maternity leave payment. However, because taxes are so high (with a 56.3% government share of expenditure) few women have the choice to stay home after the official maternity leave period is over. Effectively, they have lost the choice to determine their own motherhood role. Also the decline in the male role in the family has contributed to a massive 65% divorce rate.

It is possible, therefore, to claim that Swedish women are more "autonomous" than elsewhere, but I think that few of us would consider them more free. To go into a marriage knowing that it has a two thirds chance of failure, to work mostly to pay state taxes, and to lose the choice to care for your own children (beyond a point determined by the state) hardly seems to be a state of freedom.

Living homeland

There is another quote by Lawrence which sets him against liberal orthodoxy. Writing about the spirit of place he observes that,

Men are free when they are in a living homeland, not when they are straying and breaking away. Men are free when they are obeying some deep, inward voice of religious belief ... Men are free when they belong to a living, organic, believing community, active in fulfilling some unfulfilled, perhaps unrealized purpose ...

Men are not free when they are doing just what they like. The moment you can do just what you like, there is nothing you care about doing. Men are only free when they are doing what the deepest self likes.

Note that Lawrence associates freedom with the continuation of important human attachments, such as a connection to a "living homeland".

The whole trend of modern liberalism is to assert the opposite: such attachments are thought to impinge on individual freedom, because we do not choose them through our own will.

Lawrence's reply to liberalism is that in throwing off such attachments, we lose what is important in our lives. So, although we have an unimpeded will we don't feel free.

To put it another way, the freedom to choose anything, except the things which are most important to us, is not a true freedom.

Vitalism

What Lawrence said and did was not always in line with conservative principles.

In fact, Lawrence was mostly influenced by the philosophy of vitalism. Vitalists reacted against the sterilising effects of liberalism, by seeking out powerful and energising life experiences.

That's why Lawrence could write that "What the blood feels, and believes, and says, is always true."

There is, however, no sense in this principle that some things are inherently good and true, whilst others are wrong. Instead, anything which is a strong enough instinct or impulse becomes right.

One consequence of this is that Lawrence believed we would be better off if we acted openly on our deeper sex impulses, even if these were "Dionysian". Hence the desire for open descriptions of sexuality and raw sex language in books like Lady Chatterley's Lover.

Vitalism also helps to explain the inconsistency in Lawrence's ideas and behaviour. For instance, despite his professed concern not to "break marriage", Lawrence broke up his wife's first marriage (and her relationship with her children) in order run off with her. Perhaps Lawrence felt that if this was in his blood it ought to be acted on.

Lawrence is not, therefore, to be taken as a prophet of conservatism. His philosophy did allow him though to break from liberal orthodoxy and to uphold some forms of conservative connectedness (most especially, it might be said, to nature). For this he can be of particular interest to conservative readers.

(First published at Conservative Central 22/11/2003)

Moving further away

Lawrence Auster made the following observation in a recent item at VFR:

This is what liberals and leftists ALWAYS do. They sense something is wrong. But instead of going back and revivifying things at the root, which is the answer, they move further away from the root, in search of something new.

This is a valuable insight. When left-liberals describe history they are sometimes surprisingly kind to tradition. They'll say that a certain tradition once bound people together, but that it's now broken down (because of capitalism etc) leaving people uncertain and confused. The answer, say the left-liberals, is not to return to the tradition but to abandon it more completely in favour of an intensified modernism.

(It's almost like saying that a little bit of poison hurts but that a larger dose will cure.)

There's a clear example of this in the writings of Alexandra Kollontai. She was a Marxist (a radical left-liberal) who became a leading figure in the Women's Department of the Bolshevik Government in Russia.

She wrote an article called Sexual Relations and the Class Struggle in 1919. She begins the article by describing the "long and drawn-out" crisis in the relationships between the sexes. She writes of "troubled people" and "frightened people" unable to untangle the "confused knot of personal relationships."

No doubt, she is exaggerating the crisis in family life and gender relations in 1919. However, it's worth noting that by 1919 first wave feminism had been around for over 50 years and had reached a peak of influence just a few years previously. Many of the features of the modern feminism that we know were also in existence at this time.

The solution according to Alexandra Kollontai? She writes,

The conservatively inclined part of mankind argue that we should return to the happy times of the past, we should re-establish the old foundations of the family and strengthen the well-tried norms of sexual morality.

The champions of bourgeois individualism say that we ought to destroy all the hypocritical restrictions of the obsolete code of sexual behaviour. These unnecessary and repressive "rags" ought to be relegated to the archives - only the individual conscience, the individual will of each person can decide such intimate questions.

It's to her credit that Alexandra Kollontai describes here the basic dynamic of things reasonably well. She understands that liberal individualism has undermined the traditional family by requiring the destruction of restrictions on individual will. Furthermore, she writes of how in history the "triumphant principles of individualism ... grew and destroyed whatever remained of the idea of the community" leading men to wander "confusedly".

So, you have here a radical leftist who believes that modern people are alienated, and who believes that liberal individualism has broken down a once stable and unifying tradition of family life.

So does she wish to conserve at least a part of this tradition? The answer is decidedly no. In another article, Communism and the Family, she describes her ideal of a new family life. Marriage, in the new communist family, is to be,

a union of two equal persons of the communist society, both of them free, both of them independent ... the woman in the communist city no longer depends on her husband but on her work. It is not her husband but her robust arms which will
support her.

So, the underlying aim is little different to the modernist liberal one. It is to maximise individual independence, in particular, female independence. This is necessary, thinks Kollontai, so that a woman may have a "will of her own". We are back, in other words, to the "bourgeois" liberal idea that politics is about removing impediments to individual will, as a means to achieve higher levels of personal autonomy.

Therefore, Kollontai comes up with a strategy familiar to modern times. She insists that women no longer depend on men as providers. This in turn means that women have to go out to work and that the tasks of motherhood are taken over by the state. That's why Kollontai proudly boasts that,

Here, also, the communist society will come to the aid of the parents. In Soviet Russia, owing to the care of the Commisariats of Public Education and Social Welfare, great advances are being made ... There are homes for very small babies, day nurseries, kindergartens, children's colonies and homes, infirmaries, and health resorts for sick children, restaurants, free lunches at school ... the more the workers became conscious of their rights ... the more society would show itself to be concerned with relieving the family of the care of the children.

These measures were no doubt radical in 1919, but the fact that they rest on familiar liberal principles is shown by the fact that other Western societies have gradually "caught up" with the more radical liberalism of the Bolsheviks.

Spot the difference

In yesterday's Age there was an article on Australia's fertility rate. The good news is that the fertility rate has stopped falling, and has beeen stable at 1.75 children per woman for six years now.

But what really caught my attention were the comments of a demographer from the Australian National University, Rebecca Kippen. She said that,

Countries like France and Norway that have high fertility are also the ones with very good maternity leave provisions...

Now, on the one hand, this sounds like the usual left-liberal call for women to be supported by the state or their employers, rather than their husbands. But can you spot the important difference?

Rebecca Kippen is identifying France & Norway as the model social-democratic, feminist countries. What's happened to Sweden?

For the last thirty years Australian feminists have been in love with Sweden. Sweden was always held up as the great example of a successful, progressive country for Australia to follow. It was Sweden which had pushed furthest the ideas of subsidised child-care and paid maternity leave, so that mothers were no longer supported within a family but remained independent members of the workforce.

So why has Rebecca Kippen, to use a term appropriate to the home of IKEA, shelved Sweden? The problem for feminists in keeping Sweden on the front bench (sorry, another IKEA term), is that the figures for Sweden have gone the wrong way. Sweden has done more in terms of paid maternity leave for a longer period of time than any other country in the world, yet its fertility rate in 2003 was a middling 1.54, well below Australia's rate.

In fact if we line up the four European countries which have pushed hard on paid maternity leave and compare their fertility rates to Australia we get this:

France 1.85 Norway 1.80 Australia 1.75 Denmark 1.73 Sweden 1.54

You can see why Rebecca Kippen chooses the examples of France and Norway and prefers to ignore Denmark and Sweden. The examples of Denmark and Sweden ruin her case. In Denmark and Sweden a great deal of money has been spent on paid maternity leave, leading to much higher rates of taxation, and yet their fertility rates are still lower than Australia's.

The chances are that a similar effect will occur also in France and Norway in a few years time and that their fertility rates will fall to a Swedish level. For the moment, though, they get to be the new Swedens in the feminist press.