Tag: masculinity

The Anguish of Young Men in a Broken Society

On By Christopher LansdownIn Philosophy, Uncategorized1 Comment

There are a great many young men who feel lost and hopeless in the modern world and many of them spend a lot of time on the internet complaining about it. This tends to rub older, moderately successful men wrong—very, very wrong. (Very roughly: men in their mid-thirties or older who have a wife and at least one child.) I’ve wondered about this for a while because I find this reaction in myself—I start out sympathetic but I verge on angry most times I try to interact with such men. I think I’ve finally figured it out: it has to do with the traditional role of adult men in raising other people’s young men into manhood.

Good parents love their children unconditionally and this is incredibly important to children and their healthy development. However, as children make their way to being adults, they are going to have to face other environments than the environment of home; they will have to face indifferent and even adverse environments. For most of human history (and much of the present, outside of some atypical but decreasingly atypical situations), this was especially true of boys. Somebody had to fight the wild animals who wanted to eat one’s children; somebody had to fight the other human beings who wanted to kill one and take one’s things. Defending against these and many other threats were usually best done in groups, often of people near in age, and that means working with people who were not one’s parents and who love one only conditionally. Preparing a boy for these environments is usually best done not by the boy’s father, but by friends of the boy’s father, or at least other adults males of good will. These are mentors.

Mentors do not love the boy unconditionally, as his father does (in the ideal, at least), but are willing to be more generous to the boy than the boy is yet capable of deserving. This mentorship forms a bridge for the boy to become a man. When a mentor demands more independence of the boy, this does not prevent the boy going to his father for unconditional love; by giving the role of being generously and patiently harsh to another man, the father can be a source of support for his son when that is too difficult, restoring the son’s strength, and enabling the son to go back to his difficult work of becoming a man.

This role of mentor is a bit tricky, since it does involve carefully gauging what the boy is currently capable of and only asking of him what he can do—as opposed to asking of the boy what would most benefit the mentor, as one does with, for example, a plumber1. But it does involve challenging the boy and pushing him to be able to deal with circumstances in which he has no support right now, to get him to use his “emotional muscles” to self-regulate and be able to deal with difficult circumstances, so that those “emotional muscles” grow. Because the time is coming when it will not matter how the now-boy feels, it only matters how he will fight in a battle and protect his fellow soldiers, or chase away the wolves, or do the unpleasant work before bad things happen because the work is not done.

Older men who are at least moderately successful (I mean in absolute terms, not as a euphemism for being rich) have the instinct that they should look for older boys and young men who need this kind of mentorship to transition into being fully independent men, and to provide this kind of supportive-challenging environment to help them to grow.

But the thing is, this relationship is very much a mutual one. The boy has to enter into it wanting to become a man. He has to want to be challenged. He has to want to rise to that challenge. All students must, in the end, learn for themselves; a teacher can only give the student what he needs in order to learn.

When you put all this together, I believe this explains why young men complaining about how unfair society is in its current configuration rubs us older men so wrong. This may all be true, but it’s not helpful in learning how to become a man. And a boy is better off becoming a man even in a bad society—there is no society where boys are better off staying permanently childish. Coming to us rubs us so wrong because we’re not the ones that young men should come to for this kind of sympathy. In fact, it would (often) be actively harmful to them to if we gave it to them, because it would discourage them from finishing growing up.

We all have our roles in society according to our station in life. For older men, our role is to act as mentors like this to young men. When young men come to us for sympathy, it feels a bit like coming to us for what they’re supposed to—mentorship—but then they reject attempts at mentorship, which confuses and frustrates us. Young men aren’t supposed to look to mentors for sympathy—they’re supposed to look elsewhere for that. It may be entirely legitimate that they are looking for sympathy everywhere because they can’t find it anywhere, but it’s a problem that this actively gets in the way of us fulfilling our proper role of mentor.

I don’t know what the solution to this is. I doubt it’s for us older men to just to give up on mentorship and become surrogate fathers to younger men, because that would still leave them stunted in their development and unable to fulfill their potential. God knows the answer; I don’t. At least, not yet. But identifying a problem is the first step towards solving it, and I think that this is, at least, a correct identification of the problem.

  1. This is perfectly fair with tradesmen because the tradesman is a full adult who trades what is best for the customer in exchange for money, which the tradesman needs more than whatever minor comfort he gives up in doing the work he is skilled at. ↩︎

Clearing Plates at Family Gatherings

On By Christopher LansdownIn Philosophy, Uncategorized2 Comments

In America, Thanksgiving and Christmas tend to be occasions for family gatherings with a large meal. People often talk while they eat, and when people are done eating and only talking, it is extremely common to see the women of the family get up and start clearing the plates away while the males continue to talk. Around this time, a few unpleasant women who don’t understand human beings very well will write articles complaining about this. So for the sake of young people who might be taken in by one of those articles, I will explain what’s going on.

Unless you’re really into cooking, making thanksgiving dinner isn’t actually a lot of work. It takes perhaps fifteen minutes to put the turkey on a tray, season the skin, and put it in the oven at 325F for 3-5 hours (depending on size). Mashed potatoes or if you have better taste mashed sweet potatoes are another fifteen minutes of work. Bread, you can easily just buy at the store. If you’re not making it from scratch, add another fifteen minutes for the stuffing. Putting that all together, it’s an hour of work for a single person. That’s not trivial, but it’s not that much work. I’ve done significantly more work than that for minor dinner parties, and it’s not more work than one might do barbecuing food at a cookout. Cleaning up a dozen plates from a table is, if you’re doing it yourself, perhaps five minutes. If you have a dishwasher (as everyone who writes articles complaining that men talk instead of helping does), add another five minutes for scraping food off of plates and loading them into the dishwasher. If this is a major amount of work for you which might break you unless you get help, as the kids would say, you’re NGMI (not gonna make it).

Of course, that’s not what’s going on. Except for the occasional host with significant health problems—and the family member with significant health problems almost never hosts family gatherings—the host of family gatherings is not overwhelmed by the work involved and doesn’t need help. The reason why all the women help is because this is an expression of female social bonding. Identifying ways to help each other and helping unasked is a way that women reinforce their social bonds. When there’s nothing to do, asking, “what can I do to help” is a next best thing, which is why you will see it asked even when there’s obviously nothing to do to help. The point isn’t the actual work, but the affirmation of the social bond in the offer. This is also why the typical response is, “there’s nothing right now,” followed by a list of what’s going on. The point of this is not the actual inventory, but the affirmation of the bond by sharing concerns and implicitly inviting the other woman to help monitor them. (There’s actually a bit of an art to this because a woman can give offense by usurping some decision-making in her effort to help; young women generally watch their elders navigate this and learn the art by the time they’re old enough to take part as adults.) This is why when one woman gets up and starts to collect plates, the rest of the women jump up and start collecting plates too—they are affirming their social bonds by all working together.

This type of social bonding is markedly different from male social bonding, which can be readily observed at a cookout, where it’s traditionally the males who do most of the work. Males can, without giving offense, make a perfunctory offer of assistance to the male host, but mostly they don’t because assuming that another man can handle everything is a sign of respect. Further letting the male host do whatever grilling and other work is involved in hosting without interference is also an implicit sign of respect. Males will, however, make a point of hanging out with and talking to the host, because conversation about interesting subjects is a primary way adult males affirm social bonds.

So at the big family meal, when the women clean the plates together and the males keep talking, both are engaging in their sex’s typical form of social bonding. The two groups bond with each other by the men showing appreciation for the (in truth, quite small) labor of the women, and the women bond with the males by enabling the conversation which is maintained. The males can be rude by taking the generosity of the women for granted, the women can be rude by interrupting the conversation with work that can easily be left for after people are done talking.

The unpleasant women who write articles complaining about this dynamic at social gatherings are people with poorly developed social skills that don’t know how male social dynamics work and who assume that female social dynamics are the only social dynamics and so regard males as dysfunctional women. So they’re trying to guilt them into being functional women. (They’re also trying to parasocially bond with other women with poor social skills who don’t understand the full range of social dynamics by communal complaining.)