During the past week or two I've been reading Matthew Crawford's new book, Shop Class as Soulcraft. I bought the book because I read a link from Rick Saenz's blog to an article of the same name in The New Atlantis. I'll tentatively say that I think this book makes a successful leap from article to full length book. I think there are a couple of reasons for this: One is that Crawford has a background in philosophy, and the book balances philosophy with nuts and bolts throughout. While reading, I picked up references to ideas that I'd read in C.S. Lewis, as well as a host of lesser books on classical education. The flavor is vaguely Aristotelian, if I understand Aristotle right. I'm not a scholar.
The other, I think, is that Crawford isn't primarily a journalist. He repairs motorcycles, and enjoys doing so. (He also has a job with the Institute for Advanced Studies in Culture at the University of Virginia, which he seems to truly enjoy, unlike his earlier think tank job.) I think he's genuinely writing out of an imperative to know, so his book has something of a searching feel. I've read so many books that feel very formulaic to me--anecdotes strung together with a thin veneer of ideas. Whatever the book's faults, I think Crawford is not too glib.
That said, I felt a slight disorganization in the book. This could be because I read it in snatches, and because I'd already read the two essays/articles which are interspersed throughout the book. (A link to the second one is posted below.) And while sometimes he uses just the right words, at others he uses a lot of extra ones. This doesn't kill the interest for me, though. I'd probably like to reread it later and see what I think then.
On the face of it, Shop Class seems to be an apology for the manual trades. Most of the examples are taken from Crawford's own work as a motorcycle mechanic. (Replete with macho, as opposed to manly, talk.) But as Crawford himself says, he's not trying to get more people to become blue-collar workers; he's trying to get them to examine the received wisdom that a white collar is the key to having a job that requires thought. The book is really about how modern capitalism has separated thought from production in office jobs, resulting in a work place where no one is truly accountable for what is produced.
Some have criticized the book for unrealistically glorifying manual labor at the expense of office work, and that Crawford is a special, somehow privileged case, in having a career that spans both extremes. Well, I don't know, but I'm frankly glad someone has tried it--it's not like everyone is going to want to! These criticisms sound to me an awful lot like people who won't homeschool because not everyone does.
The reason for the mechanical anecdotes, of course, is that they add credibility to his arguments about the nature of work. I don't know the guy's whole background or how he happened to study philosophy as well as the manual trades, but it's obvious that he really does like fixing motorcycles. And I find myself hoping that he really is good at it, and not just waxing poetic, because his whole thesis seems to hang on it. I think of people I know who can talk about paintings, but can't paint. There's a lot of insight in the nitty gritty.
I don't want to try to encompass the whole book in my review, but I would like to list some points that struck me as I read, either because they were new ideas or because they made connections between things I had already thought about in other contexts:
One of the most Orwellian chapters of the book was "The Contradictions of the Cubicle." He tells the basic story in an article that was recently published in the New York Times: With his advanced degree, he once procured a nightmarish cubicle job writing abstracts for academic articles. The setup of the job was totally ill-suited for the day to day work in a way that can only happen when the upper-level managers are more concerned with efficiency than the work itself. (Think tech support.) One guy was even narcotizing his feelings of absurdity by doing heroin on the job.
Crawford uses this as an example of the futility of credential inflation. In a section of the chapter called "What College is For," he writes:
[In the push for increased college attendance] there is little accommodation to the diversity of dispositions, and of the fact that some very smart people are totally ill suited both to higher education and to the kind of work you're supposed to do once you have a degree. Further, funneling everyone into college creates certain perversities in the labor market...My very existence, multiplied a millionfold, is precisely what puts the futureologist in a rapture; we are getting to be so smart! Yet in viewing my situation from afar in this way, the M.A. degree serves only to obscure a more real stupidification of the work I secured with that credential...Is this our society as a whole, buying more education only to scale new heights of stupidity?
Until after WWII, lots of business jobs didn't require a college degree. Now we have degrees for technicians. When the college push first started a couple of generations ago, at least colleges selected for a certain self-discipline, but now recruiters are looking more for a certain type of personality. That's why the extracurriculars have become so important. They show that one is a joiner, ready for teamwork. And higher education habituates people to a certain disconnect between rhetoric and reality. That also suits the office environment.
(For what it's worth, I have worked in a cubicle before, so I have some experience with what he's talking about. But since my job was in design, at least I went to construction sites, and my measurements had to add up.)
Elsewhere in this chapter Crawford describes example after example of management techniques that are at some times reminiscent of girl cliques and at others almost remind me of Communist "re-education" camps. The point of this chapter is that "teamwork" is a vague and contentless concept that is necessarily manipulative because in a consumer-driven culture, there are no objective standards.
A good part of the [management] job, then consists of "a constant interpretation and reinterpretation of events that constructs a reality in which it is difficult to pin blame on anyone, especially oneself.[In the context of teamwork]...authority becomes passive-aggressive, trying to pass itself off as something cooperative and friendly; as volunteerism. It is always pretending to be in your best interest, in everyone's best interest, as rationality itself.The risk is of being deceived into thinking there is a common good where there is not one.
In contrast with teamwork is "solidarity," which is based on concrete common interests.
Solidarity with others is a positive attraction, akin to love... Its scope is necessarily smaller, its grip on our affections tighter, than that of any vaporous universal.
Another helpful chapter is entitled "Work, Leisure, and Full Engagement." Crawford posits the example of a mortgage broker whose work is not intrinsically satisfying, so he works hard to earn money for a vacation to Mount Everest, where he can feel the satisfaction of confronting a concrete, unyielding Reality. At the turn of the last century, such a banker would have possessed a community to give context and accountability to his work. He would have gone down to the local hardware store to ask the owner how likely a potential borrower was to pay back his account there, and he would have considered the good of his community as a whole if he lent the man money. By contrast (which is obvious now, but wasn't to many people as little as three or four years ago), the 21st Century mortgage system is set up to discourage accountability altogether. Not only does the mortgage broker not know his borrowers, he has no incentive to find out--not from his brokerage, which wants to rack up origination fees and immediately sells the mortgage to a third party, or from Wall Street, which wants to profit from a lending boom.
This example, of course, makes me wonder whether Crawford wrote these chapters before the mortgage bubble burst or afterwards, but banking isn't the only industry structured this way. Our entire economy is structured to discourage reality checks. This not only leads to temporary setbacks like foreclosure and housing busts, but prevents most workers, white collar or blue, from being able to work in a job that makes sense, even in the most prosperous of economic times.
At the end of the book Crawford conducts a very interesting discussion about the difference between being independent and being autonomous. I think this is a distinction that Christians would do well to recognize, just as they recognize three Greek words for "love." One frequently hears pastors extol community and preach against hyper-individualism, and I understand why. There are extreme tendencies in our society that, if followed, could lead to each person isolating himself from God and neighbor in his or her own private Hell. But sometimes our solutions, couched in management speak, produce something more like a corporate "encounter session" than hard won faith in an Incarnated God, or community with particular people who share specific tasks.
In light of this, I like to remember that there is also a form of independence or healthy skepticism, perhaps better termed human dignity, that protects people from false intimacy. Orthodox Christianity contains the right balance, the best of both individual freedom and thoughtful community, but sometimes we Christians veer to one side of the road or another in our attempts to live it out.
Here's how Crawford puts it:
[A journeyman's] individuality is...expressed in an activity that, in answering to a shared world, connects him to others: the customers he serves and other practitioners of his art, who are competent to recognize the peculiar excellence of his work. Such a sociable individuality contrasts with the self-enclosure that is implicit in the idea of "autonomy," which means giving a law to oneself. The idea of autonomy denies that we are born into a world that existed prior to us. It posits an essential aloneness; an autonomous being is free in the sense that a being severed from all others is free. To regard oneself this way is to betray the natural debts we owe to the world, and commit the moral error of ingratitude. For in fact we are basically dependent beings; one upon another, and each on a world that is not of our making.To live wakefully is to live in full awareness of this, our human situation. To live well is to reconcile ourselves to it, and try to realize whatever excellence we can. For this some economic conditions are more favorable than others. When the conception of work is removed from the scene of its execution, we are divided against one another, and each against himself...A humane economy would be one in which the possibility of acheiving such satisfaction is not foreclosed ahead of time for most people. It would require a sense of scale. We in the West have arranged our institutions to prevent the concentration of political power...But we have failed utterly to prevent the concentration of economic power, to to take account of how such concentration damages the conditions under which full human flourishing becomes possible (it is never guaranteed). The consolation we seek in shopping serves only to narcotize us against a recognition of the facts, even while contributing to the Giant Pool of Money.
Crawford isn't speaking from a Christian point of view, but this Christian would like to live closer to the way he describes.























