Thomas Chalmers (1780-1847) was an early voice opposing the compulsory, state-managed poor relief, what would later evolve into the present monster of the welfare state. He argued that a compulsory, bureaucratized system tended to stop up four natural fountains of charity within society, fountains that had long adequately refreshed the poor in rural Scottish society for ages. In order, these fountains were (1) personal industry, (2) the kindness of personal relatives, (3) the sympathy of the wealthy, and (4) the sympathy of the poor for each other. Unstop these by eliminating the compulsory system, and in general, poverty is naturally relieved. A few words from Chalmers himself on each, from his Collected Works, Vol. 14:
(1) Natural fountain # 1: personal industry.
“We know not a more urgent principle of our constitution than self-preservation; and it is a principle which not only shrinks from present suffering, but which looks onward to futurity, and holds up a defence against the apprehended wants and difficulties of the years that are to come. Were the great reservoir of public charity, for the town at large, to be shut, there would soon be struck out many family reservoirs, fed by the thrift and sobriety, whichnecessity would then stimulate, but which now the system of pauperism so long has superseded;—and from these there would emanate a more copious supply than is at present ministered out of poor rates, to aliment the evening of plebeian life, and to equalise all the vicissitudes of its history” (402).
(2) Natural fountain # 2: the kindness of personal relatives.
“One of the most palpable, and at the same time most grievous effects of this artificial system, is the dissolution which it has made of the ties and feelings of relationship. It is this which gives rise to the melancholy list of runaway parents, wherewith whole columns of the provincial newspapers of England are oftentimes filled. And then, as if in retaliation, there is the cruel abandonment of parents, by their own offspring, to the cold and reluctant hand of public charity. In some cases, there may not be the requisite ability; but the actual expense on the part of labourers, for luxuries that might be dispensed with, demonstrates that, in most cases, there is that ability. But it is altogether the effeet of pauperism to deaden the inclination. It has poisoned the strongest affections of nature; and turned inwardly, towards the indulgences of an absorhent selfishness, that stream which else would have flowed out on the needy of our own blood and our own kindred. It has shut those many avenues of domestic kindliness by which, but for its deadening and disturbing influence, a far better and more copious circulation of needful supplies would have been kept up throughout the mass of society” (402-403).
(3) Natural fountain # 3: the sympathy of the wealthy.
By the state-managed system, the result is that the wealthy and the poor “stand to each other in a grim array of hostility—the one thankless and dissatisfied, and stoutly challenging as its due, what the other reluctantly yields, and that as sparingly as possible. . . Were this economy simply broken up, and the fountain of human sympathy again left free to be operated upon by its wonted excitements, and to send out its wonted streams throughout those manifold subordinations by which the various classes of society and bound and amalgamated together – we doubt not that from this alone a more abundant, or, at least, a far more efficient and better-spread tide of charity would be diffused throughout the habitations of indigence” (404-405)
(4) Natural fountain # 4: the sympathy of the poor for each other.
“In the veriest depths of unmixed and extended plebeianism, and where, for many streets together, not one house is to be seen which indicates more than the rank of a common labourer, are there feelings of mutual kindness, and capabilities of mutual aid, that greatly outstrip the conceptions of a hurried and superficial observer: And, but for pauperism, which has released immediate neighbours from the feeling they would otherwise have had, that in truth the most important benefactors of the poor are the poor themselves— there has been a busy internal operation of charity in these crowded lanes, and densely peopled recesses, that would have proved a more effectual guarantee against the starvation of any individual, than ever can be reared by any of the artifices of human policy” (405).
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