WorkJane Addams

Democracy and Social Ethics

Twelve lectures from a Chicago settlement, arguing that an honest and thrifty private conscience fails in the charity office, the factory and the ward.

by Jane Addams178 passages held

  • English, the original language, and your language
First published
(aged 42)
Original language
English

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Overview

Twelve lectures that Jane Addams had given at colleges and university extension centres became a book in 1902, in a series edited by the economist Richard Ely. She had by then lived for thirteen years at Hull-House, the settlement she had opened in 1889 in a Chicago ward of fifty thousand people from some twenty nations, and the lectures report what she had watched go wrong there. The morality her readers were raised on asks a person to be honest, to be thrifty and to look after their own family. It was made, she argues, for dealings between one person and another, and it breaks down wherever one person decides for many: in the charity office, the factory, the school and the city council. In a democracy, she says, nobody can know what is good for other people without sharing their life and asking them. Six chapters test this on one relationship each. A charity visitor preaches saving to neighbours who lend one another their shoes. A daughter comes home from college to parents who still treat her as a family possession. An employer builds a model town for his workmen, cuts their hours and pay in a depression, and in the summer of 1894 faces a strike. Addams does not name him, but he is George Pullman, the maker of railway sleeping cars. He measured his goodness by his own feelings, she writes, and never by what the men wanted. An essay she wrote in 1894 compared Pullman to King Lear and stayed unpublished until 1912; in the book, Lear appears in the chapter on parents and daughters. The last chapter turns to Johnny Powers, the alderman of her own ward, whom the reformers of Hull-House tried in three campaigns to unseat. She explains why he won: Powers paid for funerals, found men work and gave away Christmas turkeys, and his voters judged him by those acts and not by the city franchises he sold to companies. He stayed on the council into the 1920s. The philosopher John Dewey later credited Addams with the first definite statement that democracy means certain kinds of experience.

Key concepts

What does Addams mean by social ethics?

A morality fitted to dealings in which one person decides for many. Honesty, thrift and care for one's own family were made for dealings between individuals, Addams argues, and they are not enough in the charity office, the factory or the city council. Her example is the employer who was upright in private and still had nothing to offer his men in a strike. Social ethics asks what the many themselves need and want.

What is the 'social claim' in Democracy and Social Ethics?

The demand that the wider world makes on a person, beside the demand of their own family. Addams sets it against the family claim, which parents assert over a grown daughter. Her case is the young woman back from college whose training has pointed her towards people outside the home. The family claim is definite and the social one vague, so it usually loses, and Addams holds that both must be honoured.

Why does Addams tie democracy to shared experience?

Because for her nobody can know what is good for other people from a distance. Democracy means identifying with the common lot, and she pictures it as walking the crowded common road where everyone must make way for the others and at least sees the size of their burdens. Whoever keeps to a sheltered side path, among people like themselves, ends with narrow judgments, however good the intentions.

Who are the 'worthy poor'?

The poor whom charitable societies judge deserving of help, meaning the sober and the thrifty. Addams reports that poor neighbourhoods have learned this is the standard by which aid is handed out. She shows it breaking down. One charity visitor went on caring for a crippled old woman who still drank, and the neighbours were shocked and told the woman she did not deserve it. Need, for Addams, comes before any test of character.

Why does consent matter so much to Addams?

Because for her a good result imposed on people is neither secure nor fully good. Life consists of processes as well as results, she writes, and a reform can fail through its method alone. Her proof is the model town: after its founder died the parks and fountains were dismantled, and the inhabitants hardly protested. A leader who waits for consent must settle for what is feasible, and what he gains is upheld by the people who wanted it.

Themes of the book

What this book returns to, gathered into themes and ordered by how much of the text each one occupies.

The charity visitor and the neighbours

What entitles a comfortable young woman to preach thrift to a family poorer than she has ever been? Addams sets the visitor's rules beside the neighbours' own way of helping, and the rules look small.

In the tenement an Irish family whose own breadwinner is out of work takes in an evicted widow and her five children, and a woman lends her shoes. Giving there goes as far as the need does. The visitor from the charity office investigates first, praises saving and temperance, and is surprised when her safest sayings are challenged: in the saloon she calls a horror, a man out of work got a free lunch and a loan of five dollars. Addams does not send her away. She shows that the visitor judges by the habits of her own class, and that her families learn to praise thrift to her face.

  • charity
  • poverty
  • philanthropy
  • mutual aid
  • social class
  • moral judgment
  • compassion

The family claim against the social claim

Can a grown daughter owe something to people outside her family? Addams names that debt the social claim and argues that a household which sees only itself wrongs its daughter and its cook alike.

College spends four years teaching a daughter to care about the world, and her parents then expect her home as if nothing had changed. She gives way, because the family's demand is definite and the other is vague, and the years that follow are restless and unhappy. Addams reads King Lear as the father who cannot accept that his child has become an adult, and she does not spare Cordelia either. The kitchen shows the same narrowness. A mistress wants her cook to serve this one family, cut off from her own people, and wonders why girls prefer the factory, where twenty others work beside them.

  • family
  • family ethics
  • women's roles
  • gender
  • domestic labor
  • social isolation
  • social obligation

Doing good to people, or with them

Why did a model employer end with a strike while a corrupt alderman kept his voters' affection? Addams gives one answer to both: goodness decided over people's heads fails, and whoever shares their life wins them, even a dishonest man.

The president of a great company built his workmen a model town with parks and clean houses, reduced their wages in a depression and refused to arbitrate. Goodness for them meant, to him, thrift and temperance, and he never learned what the men themselves were reaching for. Beside him Addams sets the alderman of her own ward, who pays for funerals, finds jobs and gives away Christmas turkeys with money made from the city's franchises. His voters know it and keep him. From both she draws a rule for reformers: progress made with people climbs more slowly, and it is the kind that holds.

  • paternalism
  • labor relations
  • labor
  • collective action
  • political corruption
  • political patronage
  • democracy
  • social ethics
  • community

A schooling that ends at the factory door

How much does a school owe the child who will spend a lifetime in a factory? Addams charges that it teaches him to get away into an office and tells those who stay nothing about the work they do.

An Italian peasant's son has spent his days outdoors among people working with their hands, and the first thing school asks is that he sit still and listen. The street teaches him more naturally. What school does teach, down to its commercial arithmetic, assumes that a boy rises by getting away from manual labour. The labourer who stays finds nothing in his work to feed his mind and meets a kind of contempt as well. Of the educator Addams asks something else: that the workingman be a conscious member of society, with some notion of what his part is worth to it.

  • education
  • meaningful work
  • childhood
  • moral development

Within this work

passages held
178
distinct concepts
320
by passages held, corpus-wide
#377

What this book thinks together

The wheel takes this book’s leading concepts and shows how often they come up together. The wider the band between two, the more of its passages speak of both. Among them, most often together: “democracy” and “social ethics”.
Concept co-occurrence, strongest first 8 concepts, joined by 18 pairings. 88 pairings reach beyond these concepts and are not drawn.
ConceptPaired conceptShared passages
democracysocial ethics8
educationlabor8
charitysocial ethics6
democracyfamily6
democracydomestic labor5
domestic laborfamily5
charitydemocracy4
educationfamily4
charityeducation3
charitylabor3
democracyeducation3
democracylabor3
domestic laboreducation2
domestic laborsocial ethics2
educationsocial ethics2
democracypolitical corruption1
familylabor1
laborsocial ethics1

Works held

The author's work in order, this book marked in place. Your-language title first, the original beneath it where the two differ; side chips show which full texts are held.

  1. 1902 Democracy and Social Ethics you are here EN
  2. 1907 Newer Ideals of Peace

    Finished seven years before the war of 1914, this is the hopeful one among her books on peace. Peace and Bread in Time of War returns to its question after that war.

    EN
  3. 1909 The Spirit of Youth and the City Streets

    The one she named as her favourite, written in her twentieth year at Hull-House. Three years later A New Conscience and an Ancient Evil followed the girls of these same streets into the trade in prostitution.

    EN
  4. 1912 A New Conscience and an Ancient Evil

    Five magazine articles from McClure's, built on the case files of Chicago's Juvenile Protective Association. The book came out two years after her memoir Twenty Years at Hull-House.

    EN
  5. 1916 The Long Road of Woman's Memory

    The counterpart to The Spirit of Youth and the City Streets: that book listened to the young of the neighbourhood, this one to its old women. Its fifth chapter comes from her journey through wartime Europe in 1915.

    EN
  6. 1922 Peace and Bread in Time of War

    Part memoir and part argument, covering 1914 to 1921. It returns to the question of Newer Ideals of Peace fifteen years on, after the war that book had not expected.

    EN
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