Charles Murray’s new book Coming Apart: The State of White America has inspired a fair bit of analysis and a fair number of critiques. It’s one of the more interesting books I’ve read in the last six months, so let me take this as my moment to re-enter the world of long form writing.
As a work, the book has some compelling and not-so-compelling arguments. I won’t dissect the book in great detail, though some of the arguments merit a critique. I do want to spend some time discussing one of the later ideas in the book: that of niceness and moral superiority. Skip the next two paragraphs if you’re only after my thoughts on nonjudgementalism.
First, though: there’s much to laud in Murray’s book. He observes that the “new upper class” has become isolated in expensive, exclusive areas he terms “SuperZIPs”, surrounded largely by other members of the new upper class. This, he argues, diminishes leaders’ capacities to empathize with the rest of the population: the very people they affect through business or legal decisions. As someone likely to become a member of this new élite, and who very often feels utterly out of touch, this resonated. While I opine from time to time on public health issues like obesity and nutrition, it is very difficult for someone who shops at Whole Foods and eats arugula regularly to really grasp the difficulty of feeding a family of five sitting on the edge of the poverty line.
Other arguments are weaker. In one of the later chapters, Murray paints an unflattering picture of the typical inhabitant of a European welfare state. His less-than-rosy outlook on European societies is hardly baseless, but much of it comes across as extreme. Murray spends a great deal of time in the book as a whole bemoaning the secularization of America. Needless to say, he does not have warm feelings for the even more virulent secularization bug sweeping through Europe, writing: “Europeans have broadly come to believe that humans are a collection of activated chemicals that, after a period of time, deactivate” (284). While not overtly derogatory on face, the rather sterile prose and context make such a view on life sound troubled. Given the more plausible argument he makes that community linkages — such as those one might build through religion — Murray makes throughout the book, his focus on religiosity as such an important part of what constitutes a “good” society is confusing. None of the people I’ve met in or from Europe have struck me as quite as nihilistic as Murray makes them out to be. That they may believe their souls won’t ascend into some next world seems rooted more in logic than pessimism or an attitude that does not have any concern for the future.
Now to the meat of my thoughts. Near the very end of the book, Murray begins discussing the ideas of Arnold Toynbee’s book, Civilization on Trial. In particular, Murray latches onto Toynbee’s notion that great civilizations decline because a creative ruling class has its values and ideas diluted by those of the proletariat. Out of this, Murray explores the rise of “nonjudgementalism” — the name more or less contains the definition — among the new upper class. More than anything else in the book, this idea struck a chord.
While my views skew toward the liberal on social issues and neoliberal on economic ones, I have recently come to realize that I do favor some degree of judgementalness (to coin another word), be it in legislative policy or, even better, in acceptable social norms.
Consider the practice of chewing with one’s mouth open. Doing this is so gross and annoying, that no one should ever do this, ever, full stop. Yet many people — even in my little élite bubble where most people come from good-mannered élite bubble families — still do. Perhaps less trivially, I see no reason why we ought not judge morbidly obese people. My limited capacity to empathize with the seriously overweight aside, the existence of overweight empowerment groups is troubling.
It is important to stress the nuance here, both in the table manners and life choices realms. There’s nothing wrong with choosing to act a certain way if thought is involved. I would never judge someone for chewing with his or her mouth open if, for example, he or she genuinely believed in a religion where chewing with one’s mouth open formed an essential part of religious communion. In general, though, I suspect people who put their mastication on view do it out of some combination of laziness, obliviousness and insouciance. Likewise, with respect to nutrition, I’m scarcely advocating we put runway models from Paris Fashion Week on a plinth and declare anyone with a higher BMI embarrassingly fat. Instead, it seems absurd that it might be socially frowned upon for me to judge someone who, despite weighing 400 pounds, continues to eat at McDonald’s three times a day.
Why must I hide my disdain for people who wile away hours obsessing over American Idol under a veneer of niceness? It’s as if we, members of the educational and social élite, have taken ideas of equality so far they no longer represent equality, but rather blind inclusion. Some things are not equal, and deserve to be treated as such.
And, to agree with Murray’s conclusion on this subject, this comes as a detriment to society. While no small amount of effort has put me on a track for membership in the top rungs of the economic and social order, members of this class ought to live up to their position: Zynga CEO Mark Pincus did not make millions of dollars selling virtual crops only to the partners of top law firms. Anyone who has realized any measure of success has society to blame to some degree. It strikes me as irresponsible to blithely stand by and live a socially bankrupt life, or watch the social fabric crumble for fear of being seen as mean or judgmental.