Random Politics & Religion #00

Swift is conflicted about parents who in doing things for their children unbalance the game for others and contribute to an unequal balance of opportunity.

The power of the family to tilt equality hasn’t gone unnoticed, and academics and public commentators have been blowing the whistle for some time. Now, philosophers Adam Swift and Harry Brighouse have felt compelled to conduct a cool reassessment.

Swift in particular has been conflicted for some time over the curious situation that arises when a parent wants to do the best for her child but in the process makes the playing field for others even more lopsided.

‘I got interested in this question because I was interested in equality of opportunity,’ he says.

‘I had done some work on social mobility and the evidence is overwhelmingly that the reason why children born to different families have very different chances in life is because of what happens in those families.’

Once he got thinking, Swift could see that the issue stretches well beyond the fact that some families can afford private schooling, nannies, tutors, and houses in good suburbs. Functional family interactions—from going to the cricket to reading bedtime stories—form a largely unseen but palpable fault line between families. The consequence is a gap in social mobility and equality that can last for generations.

He's pretty clear in his point that "healthy families", those reading to their kids (amongst other things) confer an unfair advantage.

In the end Swift agrees that all activities will cause some sort of imbalance—from joining faith communities to playing Saturday cricket—and it’s for this reason that a theory of familial goods needs to be established if the family is to be defended against cries of unfairness.

‘We should accept that lots of stuff that goes on in healthy families—and that our theory defends—will confer unfair advantage,’ he says.

It’s the usual bind in ethics and moral philosophy: very often values clash and you have to make a call. For Swift and Brighouse, the line sits shy of private schooling, inheritance and other predominantly economic ways of conferring advantage.

Finally they throw out there the idea that mom and dad don't really need to be the parents. Could the solution he's hinting at be somewhat akin to the further dissolving of parental rights so that every kids ultimately gets the same kind of opportunity social justice?

‘When we talk about parents’ rights, we’re talking about the person who is parenting the child. How you got to be parenting the child is another issue. One implication of our theory is that it’s not one’s biological relation that does much work in justifying your rights with respect to how the child is parented.’

For Swift and Brighouse, our society is curiously stuck in a time warp of proprietorial rights: if you biologically produce a child you own it.

‘We think that although in practice it makes sense to parent your biological offspring, that is not the same as saying that in virtue of having produced the child the biological parent has the right to parent.’

Then, does the child have a right to be parented by her biological parents? Swift has a ready answer.

‘It’s true that in the societies in which we live, biological origins do tend to form an important part of people’s identities, but that is largely a social and cultural construction. So you could imagine societies in which the parent-child relationship could go really well even without there being this biological link.’

From this realisation arises another twist: two is not the only number.

‘Nothing in our theory assumes two parents: there might be two, there might be three, and there might be four,’ says Swift.

It’s here that the traditional notions of what constitutes the family come apart. A necessary product of the Swift and Brighouse analytical defence is the calling into question of some rigid definitions.

‘Politicians love to talk about family values, but meanwhile the family is in flux and so we wanted to go back to philosophical basics to work out what are families for and what’s so great about them and then we can start to figure out whether it matters whether you have two parents or three or one, or whether they’re heterosexual etcetera.’

For traditionalists, though, Swift provides a small concession.

‘We do want to defend the family against complete fragmentation and dissolution,’ he says. ‘If you start to think about a child having 10 parents, then that’s looking like a committee rearing a child; there aren’t any parents there at all.’