"Distributivism" redirects here. For the algebraic concept, see
distributivity.
Distributism (also known as distributionism[1] or distributivism[2]) is a third-way economic philosophy that developed in England in the early 20th century based upon the principles of Catholic social teaching, especially the teachings of Pope Leo XIII in his encyclical Rerum Novarum and Pope Pius XI in Quadragesimo Anno.[3]
According to distributists, property ownership is a fundamental right[4] and the means of production should be spread as widely as possible among the general populace, rather than being centralized under the control of the state (state socialism) or by an elite of wealthy property owners (laissez-faire capitalism). Distributism therefore advocates a society marked by widespread property ownership[5] and, according to co-operative economist Race Mathews, maintains that such a system is key to bringing about a just social order.[6]
Distributism has often been described as a "third way", in opposition to both socialism and capitalism,[7][8] which distributists see as equally flawed and exploitive.[9] Thomas Storck argues that "both socialism and capitalism are products of the European Enlightenment and are thus modernizing and anti-traditional forces. In contrast, distributism seeks to subordinate economic activity to human life as a whole, to our spiritual life, our intellectual life, our family life".[10]
Some have seen it more as an aspiration, which has been successfully realised in the short term by commitment to the principles of subsidiarity and solidarity (these being built into financially independent local cooperatives and small family businesses), though proponents also cite such periods as the Middle Ages as examples of the historical long-term viability of distributism.[11] Particularly influential in the development of distributist theory were Catholic authors G. K. Chesterton and Hilaire Belloc,[9] two of distributism's earliest and strongest proponents.[12][13]
The mid-to-late 19th century witnessed the growth of political Catholicism across Europe.[14] According to historian Michael A. Riff, a common feature of these movements was opposition not only to secularism, but also to both capitalism and socialism.[13] In 1891 Pope Leo XIII promulgated Rerum Novarum, in which he addressed the "misery and wretchedness pressing so unjustly on the majority of the working class" and spoke of how "a small number of very rich men" had been able to "lay upon the teeming masses of the laboring poor a yoke little better than that of slavery itself.".[15] Affirmed in the encyclical was the right of all men to own property,[16] the necessity of a system that allowed "as many as possible of the people to become owners",[17] the duty of employers to provide safe working conditions[18] and sufficient wages,[19] and the right of workers to unionise.[17] Common and government property ownership was expressly dismissed as a means of helping the poor.[20][21]
At the turn of the century, G. K. Chesterton and Hillaire Belloc drew together the disparate experiences of the various cooperatives and friendly societies in Northern England, Ireland and Northern Europe into a coherent political ideology which specifically advocated widespread private ownership of housing and control of industry through owner-operated small businesses and worker-controlled cooperatives. In the United States in the 1930s, distributism was treated in numerous essays by Chesterton, Belloc and others in The American Review, published and edited by Seward Collins. Pivotal among Chesterton's and Belloc's other works regarding distributism include The Servile State,[22] and Outline of Sanity.[23]
Although a majority of distributism's later supporters were not Catholics and many were in fact former radical socialists who had become disillusioned with socialism; distributist thought was adopted by the Catholic Worker Movement, conjoining it with the thought of Dorothy Day and Peter Maurin concerning localized and independent communities. It also influenced the thought behind the Antigonish Movement, which implemented cooperatives and other measures to aid the poor in the Canadian Maritimes. Its practical implementation in the form of local cooperatives has recently been documented by Race Mathews in his 1999 book Jobs of Our Own: Building a Stakeholder Society.
The position of distributists when compared to other political philosophies is somewhat paradoxical and complicated (see Triangulation). Strongly entrenched in an organic but very English Catholicism, advocating culturally traditionalist and agrarian values, directly challenging the precepts of Whig history — Belloc was nonetheless an MP for the Liberal Party and Chesterton once stated "As much as I ever did, more than I ever did, I believe in Liberalism. But there was a rosy time of innocence when I believed in Liberals."[24] This liberalism is different from most modern forms, taking influence from William Cobbett and John Ruskin, who combined elements of radicalism, challenging the establishment position, but from a perspective of renovation, not revolution; seeing themselves as trying to restore the traditional liberties of England and her people which had been taken away from them, amongst other things, since the Industrial Revolution.
While converging with certain elements of traditional Toryism, especially an appreciation of the Middle Ages and organic society, there were several points of significant contention. While many Tories were strongly opposed to reform, the distributists in certain cases saw this not as conserving a legitimate traditional concept of England, but in many cases, entrenching harmful errors and innovations. Belloc was quite explicit in his opposition to Protestantism as a concept and schism from the Catholic Church in general, considering the division of Christendom in the 16th century, as one of the most harmful events in the history of Europe. Elements of Toryism on the other hand were quite intransigent when it came to the Church of England as the established church, some even spurning their original legitimist ultra-royalist principles in regards to James II to uphold it.
Much of Dorothy L. Sayers' writings on social and economic matters has affinity with distributism, although she nowhere identifies herself as a distributist. She may have been influenced by them, or have come to similar conclusions on her own; as an Anglican, the reasonings she gave are rooted in the theologies of Creation and Incarnation, and thus are slightly different from the Catholic Chesterton and Belloc.
Under such a system, most people would be able to earn a living without having to rely on the use of the property of others to do so. Examples of people earning a living in this way would be farmers who own their own land and related machinery, plumbers who own their own tools, software developers who own their own computer[citation needed], etc. The "cooperative" approach advances beyond this perspective to recognise that such property and equipment may be "co-owned" by local communities larger than a family, e.g., partners in a business.
In Rerum Novarum, Leo XIII states that people are likely to work harder and with greater commitment if they themselves possess the land on which they labour, which in turn will benefit them and their families as workers will be able to provide for themselves and their household. He puts forward the idea that when men have the opportunity to possess property and work on it, they will “learn to love the very soil which yields in response to the labor of their hands, not only food to eat, but an abundance of the good things for themselves and those that are dear to them.” [25] He states also that owning property is not only beneficial for a person and their family, but is in fact a right, due to God having “...given the earth for the use and enjoyment of the whole human race”.[26]
Similar views are presented by G.K. Chesterton in his 1910 book What’s Wrong with the World. Chesterton believes that whilst God has limitless capabilities, man has limited abilities in terms of creation. As such, man therefore is entitled to own property and to treat it as he sees fit. He states “Property is merely the art of the democracy. It means that every man should have something that he can shape in his own image, as he is shaped in the image of heaven. But because he is not God, but only a graven image of God, his self-expression must deal with limits; properly with limits that are strict and even small.”[27] Chesterton summed up his distributist views in the phrase "Three acres and a cow".
According to Belloc, the distributive state (the state which has implemented distributism) contains "an agglomeration of families of varying wealth, but by far the greater number of owners of the means of production."[28] This broader distribution does not extend to all property, but only to productive property; that is, that property which produces wealth, namely, the things needed for man to survive. It includes land, tools, and so on.[29]
The kind of economic order envisaged by the early distributist thinkers would involve the return to some sort of guild system. The present existence of labor unions does not constitute a realization of this facet of distributist economic order, as labour unions are organized along class lines to promote class interests and frequently class struggle, whereas guilds are mixed class syndicates composed of both employers and employees cooperating for mutual benefit, thereby promoting class collaboration.
Distributism favors the dissolution of the current private bank system, or more specifically its profit-making basis in charging interest. Dorothy Day, for example, suggested abolishing legal enforcement of interest-rate contracts (usury). It would not entail nationalization but could involve government involvement of some sort. Distributists look favorably on credit unions as a preferable alternative to banks.
Distributism appears to have one of its greatest influences in anti-trust legislation in America and Europe designed to break up monopolies and excessive concentration of market power in one or only a few companies, trusts, interests, or cartels. Embodying the philosophy explained by Chesterton, above, that too much capitalism means too few capitalists, not too many, America's extensive system of anti-trust legislation seeks to prevent the concentration of market power in a given industry into too-few hands. Requiring that no company gain too great a share of any market is an example of how distributism has found its way into US government policy. The assumption behind this legislation is the idea that having economic activity decentralized among many different industry participants is better for the economy than having one or a few large players in an industry. (Note that anti-trust regulation does take into account cases when only large companies are viable because of the nature of an industry, but favors many participants over few, whenever possible.)
Distributism sees the family of two parents and their child or children as the central and primary social unit of human ordering and the principal unit of a functioning distributist society and civilization. This unit is also the basis of a multi-generational extended family, which is embedded in socially as well as genetically inter-related communities, nations, etc., and ultimately in the whole human family past, present and future. The economic system of a society should therefore be focused primarily on the flourishing of the family unit, but not in isolation: at the appropriate level of family context, as is intended in the principle of subsidiarity. Distributism reflects this doctrine most evidently by promoting the family, rather than the individual, as the basic type of owner; that is, distributism seeks to ensure that most families, rather than most individuals, will be owners of productive property. The family is, then, vitally important to the very core of distributist thought.
Main article:
SubsidiarityDistributism puts great emphasis on the principle of subsidiarity. This principle holds that no larger unit (whether social, economic, or political) should perform a function which can be performed by a smaller unit. Pope Pius XI, in Quadragesimo Anno, provided the classical statement of the principle: "Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do."[30] Thus, any activity of production (which distributism holds to be the most important part of any economy) ought to be performed by the smallest possible unit. This helps support distributism's argument that smaller units, families if possible, ought to be in control of the means of production, rather than the large units typical of modern economies.
Pope Pius XI further stated, again in Quadragesimo Anno, "every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them."[29] To prevent large private organizations from thus dominating the body politic, distributism applies this principle of subsidiarity to economic as well as to social and political action.
The essence of subsidiarity is concisely inherent in the Chinese maxim 'Give someone a fish and you feed him for a day; teach the person to fish and you feed him for a lifetime'.
Distributism favors the elimination of social security on the basis that it further alienates man by making him more dependent on the Servile State. Distributists such as Dorothy Day did not favor social security when it was introduced by the United States government. This rejection of this new program was due to the direct influence of the ideas of Hilaire Belloc over American distributists.
Distributism promotes a society of artisans and culture. This is influenced by an emphasis on small business, promotion of local culture, and favoring of small production over capitalistic mass production. A society of artisans promotes the distributist ideal of the unification of capital, ownership, and production rather than what distributism sees as an alienation of man from work.
This does not, however, suggest that distributism favors a technological regression to a pre-Industrial Revolution lifestyle, but a more local ownership of factories and other industrial centers. Products such as food and clothing would be preferably returned to local producers and artisans instead of being mass produced overseas.
Distributism does not favor one political order over another, from democracy to monarchism. While some distributists, such as Dorothy Day, have been anarchists, it should be remembered that most Chestertonian distributists are opposed to the mere concept of anarchism. Chesterton thought that Distributism would benefit from the discipline that theoretical analysis imposes, and that distributism is best seen as a widely encompassing concept inside of which any number of interpretations and perspectives can fit. This concept should fit in a political system broadly characterized by widespread ownership of productive property.[31]
Distributism does not attach itself to one national political party or another in any part of the world, but it has influenced Christian Democratic parties in Continental Europe and the Democratic Labor Party in Australia.
Distributists usually use Just War Theory in determining whether a war should be fought or not. Historical positions of distributist thinkers provides insight into a distributist position on war. Both Belloc and Chesterton opposed British imperialism in general, as well as specifically opposing the Second Boer War, but supported British involvement in World War I.
On the other hand, prominent distributists such as Dorothy Day and those involved in the Catholic Worker movement were/are strict pacifists even to the point of condemning involvement in the Second World War at much personal cost.
Distributism is known to have had an influence on the economist E. F. Schumacher, a convert to Catholicism.
The Mondragon Corporation based out of the Basque Country in the region of Spain and France, was founded by a Catholic priest, Father José María Arizmendiarrieta, who seems to have been influenced by the same Catholic social and economic teachings that inspired Belloc, Chesterton, McNabb and the other founders of distributism.
Critics argue that the Mondragon Corporation is not truly distributist because it denies both the importance of the family ownership of the means of production, and localism.
Distributist ideas were put into practice by The Guild of St Joseph and St Dominic, a group of artists and craftsmen who established a community in Ditchling, Sussex, England in 1920, with the motto 'Men rich in virtue studying beautifulness living in peace in their houses'. The Guild sought to recreate an idealised medieval lifestyle in the manner of the Arts and Crafts Movement; it survived until 1989.
The Big Society was the flagship policy idea of the 2010 UK Conservative Party general election manifesto. Some distributists claim that this policy was influenced by aphorisms of the distributist ideology and promotes distributism.[32] It now forms part of the legislative programme of the Conservative – Liberal Democrat Coalition Agreement.[33] The stated aim is "to create a climate that empowers local people and communities, building a big society that will 'take power away from politicians and give it to people'.".[34]
- ^ Coulter, Michael (2007). Encyclopedia of Catholic Social Thought, Social Science and Social Policy. Scarecrow Press. p. 85. ISBN 978-0-8108-5906-7
- ^ McConkey, Dale; Lawler, Peter (2003). Faith, Morality, and Civil Society. Lexington Books. p. 50. ISBN 978-0-7391-0483-5
- ^ Allitt, Patrick (2000). Catholic Converts: British and American Intellectuals Turn to Rome. Cornell University Press. p. 206. ISBN 978-0-8014-8663-0
- ^ Shiach, Morag (2004). Modernism, Labour and Selfhood in British Literature and Culture, 1890-1930. Cambridge University Press. p. 224. ISBN 978-0-521-83459-9
- ^ Zwick, Mark and Louise (2004). The Catholic Worker Movement: Intellectual and Spiritual Origins . Paulist Press. p. 156. ISBN 978-0-8091-4315-3
- ^ Gibson-Graham, J. K. (2006). A Postcapitalist Politics. University of Minnesota Press. p. 224. ISBN 978-0-8166-4804-7.
- ^ Boyle, David; Simms, Andrew (2009). The New Economics. Routledge. p. 20. ISBN 978-1-84407-675-8
- ^ Novak, Michael; Younkins, Edward W. (2001). Three in One: Essays on Democratic Capitalism, 1976-2000. Rowman and Littlefield. p. 152. ISBN 978-0-7425-1171-2
- ^ a b Prentiss, Craig R. (2008). Debating God's Economy: Social Justice in America on the Eve of Vatican II. Penn State University Press. p. 77. ISBN 978-0-271-03341-9
- ^ Storck, Thomas. "Capitalism and Distributism: two systems at war," in Beyond Capitalism & Socialism. Tobias J. Lanz, ed. IHS Press, 2008. p. 75
- ^ Hilaire Belloc, "The Servile Institution Dissolved," The Servile State, (1913; reprint, Indianapolis, IN: Liberty Fund, 1977), 71-83.
- ^ Fitzgerald, Ross et al. (2003). The Pope's Battalions: Santamaria, Catholicism and the Labor Split. University of Queensland Press. p. 21. ISBN 978-0-7022-3389-0
- ^ a b Riff, Michael A. (1990). Dictionary of Modern Political Ideologies. Manchester University Press. p. 35. ISBN 978-0-7190-3289-9
- ^ Adams, Ian (1993). Political Ideology Today. Manchester University Press. p. 59-60. ISBN 978-0-7190-3347-6
- ^ Leo XIII, Rerum Novarum, 3.
- ^ Leo XIII, Rerum Novarum, 6.
- ^ a b Leo XIII, Rerum Novarum, 49.
- ^ Leo XIII, Rerum Novarum, 42.
- ^ Leo XIII, Rerum Novarum, 45.
- ^ Leo XIII, Rerum Novarum, 4.
- ^ Leo XIII, Rerum Novarum, 15.
- ^ Hilaire Belloc, The Servile State, The Liberty Fund, originally published 1913.
- ^ G. K. Chesterton, The Outline of Sanity, IHS Press, 2002, originally published 1927.
- ^ Chesterton, G. K. (2008). Orthodoxy. BiblioBazaar. p. 49. ISBN 978-0-554-33475-2. http://books.google.com/books?id=7Wl2QyGUL0EC&pg=PA49&lpg=PA49&dq=chesterton+i+still+believe+in+liberalism&source=bl&ots=0zbF1I_PoM&sig=dvasnRlejUbjXs4JLwpkUtuGJqU&hl=en&ei=VFW-TOyhLMWinQf_msCJDg&sa=X&oi=book_result&ct=result&resnum=9&ved=0CDYQ6AEwCA#v=onepage&q&f=false.
- ^ Pope Leo XIII, Rerum Novarum : 47, 1891
- ^ Pope Leo XIII, Rerum Novarum: 8, 1891.
- ^ Chesterton, Gilbert Keith, What’s Wrong with the World (1920), p. 59.
- ^ Hilaire Belloc, The Servile State, 1913.
- ^ a b Id.
- ^ Pope Pius XI, Quadragesimo Anno, 1931.
- ^ G. K. Chesterton, The Outline of Sanity(Norfolk, Va.: IHS Press, 2001), p. 90
- ^ A Potential Step in the Right Direction 21st July 2010
- ^ Cameron and Clegg set out 'big society' policy ideas BBC News 18-May-2010
- ^ Government launches “Big Society” programme 10 Downing Street website 18-May-2010
- ^ "Articles on Distributism - 2" by Dorothy Day. The Catholic Worker, July–August 1948, 1, 2, 6
- ^ http://www.frontporchrepublic.com/2009/07/a-distributist-view-of-the-global-economic-crisis-a-report/
- ^ http://distributist.blogspot.com/2007/01/distributism-without-cow.html
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