Wax appeals to a parable in which a pedestrian is run over by a truck and must learn to walk again. The truck driver pays the pedestrian’s medical bills, but the only way the pedestrian will walk again is through his own efforts. The pedestrian may insist that the driver do more, that justice has not occurred until the driver has himself made the pedestrian learn to walk again. But the sad fact is that justice, under this analysis, is impossible. The legal theory about remedies, Wax points out, grapples with this inconvenience—and the history of the descendants of African slaves, no matter how horrific, cannot upend its implacable logic. As she puts it, “That blacks did not, in an important sense, cause their current predicament does not preclude charging them with alleviating it if nothing else will work.”This is from John McWhorter's recent review of Amy Wax' latest book. Race, Wrongs & Remedies.
I suppose that there are a couple dozen thousand people who need to read this whole book. I understand that implacable logic from experience.
Wax writes directly:
The government cannot make people watch less television, talk to their children, or read more books. It cannot ordain domestic order, harmony, tranquility, stability, or other conditions conducive to academic success and the development of sound character. Nor can it determine how families structure their interactions and routines or how family resources—including time and money—are expended. Large-scale programs are especially ineffective in changing attitudes and values toward learning, work, and marriage.
This is controversial only in a land of fools.