Lawrence M. Mead – författare

"Good government" is commonly seen either as a formidable challenge, a distant dream, or an oxymoron, and yet it is the reason why Wisconsin led America toward welfare reform. In this book, Lawrence Mead shows in depth what the Badger State did and--just as important--how it was done. Wisconsin's welfare reform was the most radical in the country, and it began far earlier than that in most other states. It was the achievement of legislators and administrators who were unusually high-minded and effective by national standards. Their decade-long struggle to overhaul welfare is a gripping story that inspires hope for better solutions to poverty nationwide. Mead shows that Wisconsin succeeded--not just because it did the right things, but because its government was unusually masterful. Politicians collaborated across partisan lines, and administrators showed initiative and creativity in revamping welfare. Although Wisconsin erred at some points, it achieved promising policies, which then had good outcomes in terms of higher employment and reduced dependency. Mead also shows that these lessons hold nationally.It is states with strong good-government traditions, such as Wisconsin, that typically have implemented welfare reform best. Thus, solutions to poverty must finally look past policies and programs to the capacities of government itself. Although governmental quality is uneven across the states, it is also improving, and that bodes well for better antipoverty policies in the future.

Mead's timely and closely reasoned analysis makes a strong intellectual and moral case for a more authoritative welfare policy.

People who participate in debates about the causes and cures of poverty often speak from religious conviction. But those convictions are rarely made explicit or debated on their own terms. Rarely is the influence of personal religious commitment on policy decisions examined. Two of the nation's foremost scholars and policy advocates break the mold in this lively volume, the first to be published in the new Pew Forum Dialogues on Religion and Public Life. The authors bring their faith traditions, policy experience, academic expertise, and political commitments together in this moving, pointed, and informed discussion of poverty, one of our most vexing public issues. Mary Jo Bane writes of her experiences running social service agencies, work that has been informed by ""Catholic social teaching, and a Catholic sensibility that is shaped every day by prayer and worship."" Policy analysis, she writes, is often ""indeterminate"" and ""inconclusive."" It requires grappling with ""competing values that must be balanced."" It demands judgment calls, and Bane's Catholic sensibility informs the calls she makes. Drawing from various Christian traditions, Lawrence Mead's essay discusses the role of nurturing Christian virtues and personal responsibility as a means of transforming a ""defeatist culture"" and combating poverty. Quoting Shelley, Mead describes theologians as the ""unacknowledged legislators of mankind"" and argues that even nonbelievers can look to the Christian tradition as ""the crucible that formed the moral values of modern politics."" Bane emphasizes the social justice claims of her tradition, and Mead challenges the view of many who see economic poverty as a biblical priority that deserves ""preference ahead of other social concerns."" But both assert that an engagement with religious traditions is indispensable to an honest and searching debate about poverty, policy choices, and the public purposes of religion.

If government tells dependent people how to live today, will we have a more self-reliant society tomorrow? That's the critical question as government increasingly seeks to supervise the lives of poor citizens who are dependent on it, often in return for supporting them. This trend is most visible in welfare policy, where ""welfare reform"" largely means attempts to require adults receiving assistance to work or stay in school in return for aid. However, it can also be seen in policy toward the homeless, where shelters increasingly set rules for their residents; in education, where states have instituted tougher standards for children; and in drug programs that test addicts for compliance. The drift in antipoverty policy is toward paternalism—the close supervision of the dependent.Paternalism has been a major trend in social policy for the past decade, and it has support from the public. But it has received little attention from researchers and policy analysts—until now. The New Paternalism opens up a serious discussion of supervisory methods in antipoverty policy. The book assembles noted policy experts to examine whether programs that set standards for their clients and supervise them closely are better able to help them than traditional programs that leave clients free to live as they please.Separate chapters discuss programs to promote work in welfare, prevent teen pregnancy, improve fathers' payment of child support, shelter homeless men in New York City, deter drug addiction, and improve the education of the disadvantaged. Cross-cutting chapters address the management of paternalism, the psychological needs of poor adults, and the tension between paternalism and American politics.The authors consider both sides of the debate over this controversial issue. Several chapters address the sensitive question of whether government or private organizations are best able to implement supervisory programs. The conclusions are optimistic but cautious. Most of the authors believe that paternalism can make an important contribution to overcoming poverty. But paternalism is not a panacea, and it makes severe demands on the capacities of government. Supervisory programs are difficult to justify politically and to implement well.

If government tells dependent people how to live today, will we have a more self-reliant society tomorrow? That's the critical question as government increasingly seeks to supervise the lives of poor citizens who are dependent on it, often in return for supporting them. This trend is most visible in welfare policy, where ""welfare reform"" largely means attempts to require adults receiving assistance to work or stay in school in return for aid. However, it can also be seen in policy toward the homeless, where shelters increasingly set rules for their residents; in education, where states have instituted tougher standards for children; and in drug programs that test addicts for compliance. The drift in antipoverty policy is toward paternalism—the close supervision of the dependent.Paternalism has been a major trend in social policy for the past decade, and it has support from the public. But it has received little attention from researchers and policy analysts—until now. The New Paternalism opens up a serious discussion of supervisory methods in antipoverty policy. The book assembles noted policy experts to examine whether programs that set standards for their clients and supervise them closely are better able to help them than traditional programs that leave clients free to live as they please.Separate chapters discuss programs to promote work in welfare, prevent teen pregnancy, improve fathers' payment of child support, shelter homeless men in New York City, deter drug addiction, and improve the education of the disadvantaged. Cross-cutting chapters address the management of paternalism, the psychological needs of poor adults, and the tension between paternalism and American politics.The authors consider both sides of the debate over this controversial issue. Several chapters address the sensitive question of whether government or private organizations are best able to implement supervisory programs. The conclusions are optimistic but cautious. Most of the authors believe that paternalism can make an important contribution to overcoming poverty. But paternalism is not a panacea, and it makes severe demands on the capacities of government. Supervisory programs are difficult to justify politically and to implement well.

People who participate in debates about the causes and cures of poverty often speak from religious conviction. But those convictions are rarely made explicit or debated on their own terms. Rarely is the influence of personal religious commitment on policy decisions examined. Two of the nation's foremost scholars and policy advocates break the mold in this lively volume, the first to be published in the new Pew Forum Dialogues on Religion and Public Life. The authors bring their faith traditions, policy experience, academic expertise, and political commitments together in this moving, pointed, and informed discussion of poverty, one of our most vexing public issues. Mary Jo Bane writes of her experiences running social service agencies, work that has been informed by ""Catholic social teaching, and a Catholic sensibility that is shaped every day by prayer and worship."" Policy analysis, she writes, is often ""indeterminate"" and ""inconclusive."" It requires grappling with ""competing values that must be balanced."" It demands judgment calls, and Bane's Catholic sensibility informs the calls she makes. Drawing from various Christian traditions, Lawrence Mead's essay discusses the role of nurturing Christian virtues and personal responsibility as a means of transforming a ""defeatist culture"" and combating poverty. Quoting Shelley, Mead describes theologians as the ""unacknowledged legislators of mankind"" and argues that even nonbelievers can look to the Christian tradition as ""the crucible that formed the moral values of modern politics."" Bane emphasizes the social justice claims of her tradition, and Mead challenges the view of many who see economic poverty as a biblical priority that deserves ""preference ahead of other social concerns."" But both assert that an engagement with religious traditions is indispensable to an honest and searching debate about poverty, policy choices, and the public purposes of religion.

Helping the poor is a question central to American life. Partially driven by America's Judeo-Christian heritage, Americans believe we possess enough wealth to provide some minimum basic standard of living for all and genuinely desire to help the least among us. We are the most generous nation on earth, spending hundreds of billions of dollars annually through private giving, corporate philanthropy, government aid, and other forms of charity. And yet, despite these efforts, international and domestic poverty persist.In From Prophecy to Charity: How to Help the Poor, Lawrence M. Mead critiques the philosophical presuppositions of past and current endeavors to alleviate poverty and provides a framework to guide future efforts based on what has been proven to actually help those in need: charity rooted in love.

Mead''s timely and closely reasoned analysis makes a strong intellectual and moral case for a more authoritative welfare policy.