Tag Archives: social Darwinism

Man of the Century

Paul Ryan is the man of the century. Unfortunately, that century is the 14th.

Per Daily Kos:

Ryan basically wants to divide the poor up into two groups: the deserving poor (elderly and disabled people), who will get special protections from his plans; and the undeserving poor, who will be his guinea pigs. This group would have to sign contracts promising to meet specific goals and would lose aid if they didn’t meet the goals, and they’d be trying to hit their goals with lots of personal supervision from the government or a private company with a government contract.

The notion that some poor people are “deserving” and others are not can be traced all the way back to the English Poor Laws, which (among other things) prohibited people from giving “alms to the sturdy beggar.” 

Supporters of social welfare programs and the critics of those programs are still arguing about policies dating to 1349, when England enacted the Statute of Laborers, prohibiting alms, or charity, for those who had the ability to work–that is, to “sturdy beggars.” (Never mind whether work was available to them.)

The distinction between the “worthy” and “unworthy” poor was substantially grounded in the Calvinist belief that poverty is evidence of divine disapproval, while virtue is signaled by material success. That belief has morphed somewhat (the undeserving poor now lack “middle class values” rather than divine approval), but it continues to influence American law and culture.

In the early 1900s, this moral opprobrium directed at the poor found an ally in psuedo-science, and poverty issues were caught up in the national debate between Social Darwinists like William Graham Summer and their critics. In language reminiscent of those earlier admonitions against rewarding “sturdy beggars,” Sumner wrote:

“But the weak who constantly arouse the pity of humanitarians and philanthropists are the shiftless, the imprudent, the negligent, the impractical, and the inefficient, or they are the idle, the intemperate, the extravagant and the vicious. Now the troubles of these persons are constantly forced upon public attention, as if they and their interests deserved especial consideration, and a great portion of all organized and unorganized effort for the common welfare consists in attempts to relieve these classes of people….

If I believed in reincarnation, I’d seriously entertain the possibility that Sumner has returned as Paul Ryan….

 

It Isn’t Only About the Money

One of the most time-honored adages in political life is “follow the money.” And for many issues that policymakers debate, that’s good advice. Self-interest often explains positions that are otherwise inexplicable.

Sometimes, however, a cynical approach to the political process can blind us to cultural assumptions and ideological commitments that have significant explanatory power. That’s particularly true of American debates about social programs, poverty and inequality; I would argue that some of the most passionate advocates of “market-based healthcare,” and “personal responsibility” are unaware of the roots of their perspectives on these issues.

Representative Paul Ryan is a handy example of what I’ve come to call “economic self-delusion.” Ryan is a favorite of self-styled “fiscal conservatives” who see him (as he clearly sees himself) as a hard-headed advocate of economically-responsible policies. The problem is, the anti-safety-net policies he defends as fiscally responsible tend to be more costly to taxpayers than he and his partisans are willing to admit—and often more costly than the programs he would gut.

A couple of recent studies of homelessness highlight the phenomenon.

Typically, liberal arguments for providing homeless folks with permanent housing center on morality and compassion, allowing conservatives (like Ryan) to respond that such an approach is far too costly (and somehow un-American).

The Central Florida Commission on Homelessness provides a fiscal argument as well. “The numbers are stunning,” Andrae Bailey, the organization’s CEO told the Orlando Sentinel. “Our community will spend nearly half a billion dollars [on the chronically homeless], and at the end of the decade, these people will still be homeless.”

Bailey was referring to a study by Creative Housing Solutions, which tracked public expenditures on local homeless people in the Central Florida region. That analysis calculated the costs of frequent emergency room visits, hospital admissions and repeated arrests for homeless-related crimes, and estimated that each homeless person cost taxpayers $31,065 each year. Providing the chronically homeless with permanent housing and case managers to supervise them would cost about $10,000 per person each year.

Homelessness is hardly the only area where American society is stubbornly “penny wise and pound foolish.” From early childhood education to health care, research supports the cost savings of early interventions via a strong social-safety net.

Why are so many elected officials—and the constituents who elect them—absolutely convinced that social programs are simply costly incubators of dependency? Why are they unwilling to believe credible research that dispels stereotypes like those of the “Welfare Queen” and the lazy “inner-city” social parasite?

If we really want to understand where these attitudes come from, we need to revisit some historic attitudes about poverty. In a very real sense, proponents and critics of social welfare programs are still arguing about policies dating to 1349, when England enacted the Statute of Laborers; that Statute prohibited people from giving alms, or charity, to “sturdy beggars,” that is, those who had the ability to work.

The Elizabethan Poor Law incorporated a distinction between the “deserving” and “undeserving” poor that would be carried to the colonies and reproduced in the laws of most states. It was the model that settlers brought to the New World; it was the approach adopted by the original thirteen colonies, and as people moved west, it was the approach incorporated in the Ordinance of 1787, which prescribed rules for governing the Northwest Territory.

To a significant extent, the distinction between the deserving and undeserving poor and the emphasis upon work have remained the primary framework through which Americans view social welfare and poverty issues.

That distinction was further reinforced by religion, especially Calvinism.

The belief that poverty is evidence of divine disapproval—that virtue is rewarded by material success—was held by a number of the early Protestants who settled the colonies, and that belief has continued to influence American law and culture. In the early 1900s, moral disapproval of the poor found an ally in science, and poverty issues were caught up in a national debate between Social Darwinists like William Graham Summer and their critics.

In language eerily reminiscent of earlier admonitions against rewarding “sturdy beggars,” Sumner wrote: “But the weak who constantly arouse the pity of humanitarians and philanthropists are the shiftless, the imprudent, the negligent, the impractical, and the inefficient, or they are the idle, the intemperate, the extravagant and the vicious. Now the troubles of these persons are constantly forced upon public attention, as if they and their interests deserved especial consideration, and a great portion of all organized and unorganized effort for the common welfare consists in attempts to relieve these classes of people….”

It wasn’t until the Great Depression that American lawmakers acknowledged the need for some sort of social safety net. It would be a mistake, however, to assume that the dislocations of the 1930’s or the passage of New Deal legislation changed Americans’ deeply-rooted beliefs about the relationship between poverty and moral defect.

We see the influence of Social Darwinism and echoes of Sumner in today’s “makers and takers” meme, in the arguments that welfare creates “dependency” (in the poor, but evidently not among recipients of corporate welfare) and in Paul Ryan’s proposed budget.

Research dispelling the mythology is important, but it isn’t enough. Somehow, we need to change the cultural assumptions that produce punitive policies.

We need a new Social Gospel.