Simon Duffy

Thoughts, Bemusements & Arguments

Tag: dependency

Making Citizenship Real

Although we can call someone a citizen and say we wish to treat them as an equal it turns out that there are some very real things we need to do in order to make such a claim real. Stigma and pride take hold so easily, and so societies must learn how to clothe each other in citizenship.

My own account of the keys to citizenship is rooted in the practical work of supporting people with intellectual disabilities to build good lives for themselves. You can read more about these ideas and their practical consequences here:

Keys to Citizenship

There is a philosophical logic to my presentation of these elements of citizenship, but each element is distinct and can develop somewhat independently of the other elements.

In my account of citizenship we can identify seven keys to citizenship:

  1. Purpose – we live a life of meaning
  2. Freedom – we can pursue our purpose
  3. Money – we have the means to pursue our goals
  4. Home – we can belong in community, but also protect our privacy
  5. Help – we can offer others opportunity
  6. Life – we can contribute in our own way
  7. Love – we can build relationships and new life

A distinct sense of hope and purpose in life turns out to be critical to self-respect and to the respect that others give you. If we meet someone who is adrift, in a life without meaning or purpose, we struggle to respect them. If we meet someone who has a sense of purpose then it becomes easier to engage with them as a distinct equal. Notice however that uniformity of purpose is not helpful and does not stimulate respect. You have no reason to respect the purposes of people who share exactly the same goals as others or yourself. In a strange way such uniformity breeds contempt.

Beyond a sense of purpose people need to be free to realise their purposes. If someone is utterly under the control of someone else then their dreams and plans lack integrity. It is only when we see that someone is free to follow their purpose that we can respect them as a free individual. In the same way, our self-respect is diminished if we are imprisoned – even when that prison may be provided by the love and care of others.

In the modern world our active civic engagement also requires sufficient money to make our purposes meaningful. Although it is possible to imagine a world where there was no money it is uncomfortable to realise that this would mean that people would only do what you need them to do from either love or fear. Money makes possible free exchange, specialisation and a plurality of useful opportunities for contribution and employment. In passing it is also worth noticing that, from the perspective of citizenship, the right to money ceases when someone has sufficient money to be able to enter into and engage in citizenship – freed from gnawing poverty. However the super-rich are also at risk of leaving the realm of citizenship.

The fourth key to citizenship is a home – a physical location where one belongs, where one can retreat to in privacy and which one can leave to enter the public realm. Over exposure to the public realm or severe communality is a threat to citizenship. The private nurtures the capacity for self-development and offers a haven to families.

The fifth key to citizenship is the need for assistance – help. This is one of the most important, but most frequently missed, aspects of citizenship. A citizen who has no need of anyone is not a citizen. They offer others no opportunity for contribution – they are a ghost amidst the living. The balanced position is to avoid undue dependence, where the need for help leaves one in servile reliance on others. We can need the help of others, and yet still maintain our independence – our freedom.

Citizens recieve, and citizens also give, and while there is no virtue in achieving some perfect balance – that would be both impossible and meaningless – contribution is vital to citizenship and the self-respect of the individual. And we contribute by living – by joining in, working, caring and taking care of each other. Life can only develop though our active contribution to community.

Finally the fruit of citizneship, and its ultimate source is love. Love is of course a greater force than citizenship – nevertheless it does relfect successful citizenship. This is all forms of love: agape, storge, philia and eros.

This account of citizenship is offered as a bridge. Political theorists rarely think about disabled people or others who can experience severe disadvantage because of the prejudices, barriers and structures imposed by the majority. Disabled people have been developing interesting accounts of social value and social justice – but often cut-off form mainstream thought. I have developed this model of citizenship to demonstrate how relevant are these experiences and theories to mainstream political thought.

If our society is not aiming to be a community of citizens what is its goal? If theorists are not advocating citizenship for all, what are they advocating?

It Is Not a Good Thing To Be a ‘Do-It-All.’

We often want to do everything ourselves, but that is a mark of false pride. Even what we owe to others belongs to ourselves, and that is part of our own lives. And when we calculate just how much we owe to others, it is not only un-Christian, but useless. What we are in ourselves, and what we owe to others makes us a complete whole.

Dietrich Bonhoeffer

The idea of independence is good but is often confused.

We value learning skills and we can often advance our independence by learning something that we didn’t know before. But this is an inevitably finite goal. I cannot learn everything – just because I am finite and human. And if I did know everything what would that mean?

It is not a good thing to be a ‘know-it-all.’

It is essential to our humanity that we need other people. To learn from them. To get their assistance. Of course this is essential to ourselves – to our well-being. Without love and assistance from others our lives would be empty. But it is also important because our needs create opportunities for others to contribute – needs give meaning to all our lives.

It is not a good thing to be a ‘do-it-all.’

What we value is having control over our lives – freedom. Even this is not an unconstrained freedom. Freedom is an expression of self within the context of our community – it is a form of creativity which requires a medium for expression – things which we can control, but also things which are outside our control, but which provide the fabric of self-expression.

As Bonhoeffer observes the goal of independence, understood in a shallow way – me doing everything for myself – is not only false it is a sin. As Bonhoeffer also sees the sin is a failure to acknowledge that what we owe others is part of ourselves – and to deny the reality of this debt is a kind of ingratitude.

Understood in a deep way – me being myself, expressing who I am, with support from others is true and is how we become a “complete whole.” It is also a way of valuing each other, it is at the heart of mutual respect and community life.

What’s Wrong with Welfare Dependency?

Discussions about dependency and welfare dependency are full of illogicality and moral confusion.

Within the political system the term ‘welfare dependency’ has become code for a bad thing which is damaging the social fabric and the moral character of the poor. Everyone seems to be against welfare dependency. But what is wrong with dependency?

A dependency – in this context – is a need for help, from another person. Its opposite would be independence. But is dependency bad and independence good? Obviously not. If we do not need each other then we do not belong. If we could live without love, support, education and assistance we would be living in a bubble. As Aristotle puts it:

But he who is unable to live in society, or who has no need because he is sufficient for himself, must be a beast or a god. He is no part of a state.  (Politics 1.2)

So need for others – dependency in this first sense – is not bad, it is good.

Of course there are many ways in which we can get help. It is not the needing of help that is the problem, it is the threat of powerlessness, slavery or abuse which can make dependency risky.

Some dependencies are secured by love. Children need parents, and their shared love acts to keep that need safe. Loving parents protect, nurture and support their child to develop. Although, as we know, even something as beautiful and as important as family love can become damaged or twisted.

Some dependencies are secured by justice. Our rights, private property and the law, act to ensure that we are not taken advantage of in our dealings with others. Civil society is full of institutions that, at their best, enable us to get what we need, without being harmed or abused.

However injustice, inequality and poverty always seem to develop in every society. It is poverty that creates the most toxic dependencies. If I cannot secure what I need then I become dependent on others in a way that seems to guarantee abuse – begging, slavery, exploitation and oppression.

It is for this reason that modern societies have developed welfare systems. Their purpose is to create systems of mutual assistance that enable people to avoid toxic dependency on others and to replace it with a healthy welfare dependency. Welfare systems create healthy dependencies when:

  • People are enabled to get enough to meet their needs – not too little, not too much
  • People get what they need as a matter of right – not by charity
  • People are treated with dignity and respect at every stage – not stigmatised or treated as less worthy

The problem with welfare in the UK, therefore, is not that it creates dependency. Dependency is good and inevitable. The problem is that the system is badly designed. It is certainly less toxic than a system with no welfare provision – which creates abject poverty and corrosive dependencies and beggary. But it is more toxic than an effective system of universal, guaranteed income security – ideally provided through an integrated tax and benefit system with no visible stigma.

If we are to avoid further savage attacks on the poor – in the name of reduced welfare dependency – we need to move to a universal system to which we would then all feel connected.

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