Surveying 25 years of Carolyn Hax’s tenure as the Washington Post’s advice columnist, Devorah Goldman considers the ethical underpinnings of her supposed wisdom. She takes as an “archetypal example” the case of a woman who finds bringing her children to visit their estranged father’s mother a tiresome chore:

Hax consistently communicates a worldview in which no one owes much of anything to anyone, except in the most transactional way. (The sole exception seems to be the duty of parents toward minor children). . . . There is no suggestion that visiting an ailing grandparent is a self-evident good: a chance to exercise compassion or to gain insight into family history, or simply to show respect and gratitude. If visiting grandma does not provide an obvious and immediate “benefit,” well then, there is no need to see her anymore.

Goldman sees in such responses a manifestation of what Robert Bellah and other sociologists dubbed “expressive individualism,” which in Hax’s hands results in all human relationships being subject to cost-benefit analysis:

Even familial bonds take on a conditional quality, resulting in adults who believe that visiting elderly relatives is worthwhile only if it “feels good” and is not “boring;” or at the very least that such visits should provide some kind of concrete insurance. Kindness and loyalty are fine choices, but they are not necessary. Self-sacrifice becomes less a moral imperative than an option; it loses its heroic sheen. This leaves us with a sensible but desiccated view. Ironically, the expressivists promised a world in which moral conventions could be cast off in favor of something more beautiful, purposeful, passionate, and true.

There are alternatives, to which Bellah nods when he sketches the influence of biblical religion in American life or points to Tocqueville’s public-spirited New England townships. It’s hard to enunciate a moral system in the West without reference to the Bible’s straightforward directive in Deuteronomy: “do that which is right and good.” The idea of doing good or being good, rather than being kind or cooperative or communicative, sounds almost anachronistic. There’s something unseemly about suggesting that people simply strive for goodness; it falls outside the therapeutic vocabulary. And goodness entails a host of innate obligations to others, including one’s elders.

While it is commendable that administrators of several universities finally called upon police to crack down on violent and disruptive anti-Israel protests, the actions they have taken may be insufficient. At Columbia, demonstrators reestablished their encampment on the main quad after it had been cleared by the police, and the university seems reluctant to use force again. The school also decided to hold classes remotely until the end of the semester. Such moves, whatever their merits, do nothing to fix the factors that allowed campuses to become hotbeds of pro-Hamas activism in the first place. The editors of National Review examine how things go to this point:

Since the 10/7 massacre, Columbia’s Jewish students have been forced to endure routine calls for their execution. It shouldn’t have taken the slaughter, rape, and brutalization of Israeli Jews to expose chants like “Globalize the intifada” and “Death to the Zionist state” as calls for violence, but the university refused to intervene on behalf of its besieged students. When an Israeli student was beaten with a stick outside Columbia’s library, it occasioned little soul-searching from faculty. Indeed, it served only as the impetus to establish an “Anti-Semitism Task Force,” which subsequently expressed “serious concerns” about the university’s commitment to enforcing its codes of conduct against anti-Semitic violators.

But little was done. Indeed, as late as last month the school served as host to speakers who praised the 10/7 attacks and even “hijacking airplanes” as “important tactics that the Palestinian resistance have engaged in.”

The school’s lackadaisical approach created a permission structure to menace and harass Jewish students, and that’s what happened. . . . Now is the time finally to do something about this kind of harassment and associated acts of trespass and disorder. Yale did the right thing when police cleared out an encampment [on Monday]. But Columbia remains a daily reminder of what happens when freaks and haters are allowed to impose their will on campus.