@mgorny@social.treehouse.systems2025-10-02 17:42:42
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Traditional politics of assistance and the repression of unemployment were now called into question. The need for reform became urgent.
Poverty was gradually separated from the old moral confusions. Economic crises had shown that unemployment could not be confused with indolence, as indigence and enforced idleness spread throughout the countryside, to precisely the places that had previously been considered home to the purest and most immediate forms of moral life. This demonstrated that poverty did not solely fall under the order of the fault: ‘Begging is the fruit of poverty, which in turn is the consequence of accidents in the production of the earth or in the output of factories, of a rise in the price of basic foodstuffs, or of growth of the population, etc.’ Indigence became a matter of economics.
But it was not contingent, nor was it destined to be suppressed forever. There would always be a certain quantity of poverty that could never be effaced, a sort of fatal indigence that would accompany all forms of society until the end of time, even in places where all the idle were employed: ‘The only paupers in a well governed state must be those born in indigence, or those who fall into it by accident.’ This backdrop of poverty was somehow inalienable: whether by birth or accident, it formed an inevitable part of society. The state of lack was so firmly entrenched in the destiny of man and the structure of society that for a long time the idea of a state without paupers remained inconceivable: in the thought of philosophers, property, work and indigence were terms linked right up until the nineteenth century.
This portion of poverty was necessary because it could not be suppressed; but it was equally necessary in that it made wealth possible. Because they worked but consumed little, a class of people in need allowed a nation to become rich, to release the value of its fields, colonies and mines, making products that could be sold throughout the world. An impoverished people, in short, was a people that had no poor. Indigence became an indispensable element in the state. It hid the secret but most real life of society. The poor were the seat and the glory of nations. And their noble misery, for which there was no cure, was to be exalted:
«My intention is solely to invite the authorities to turn part of their vigilant attention to considering the portion of the People who suffer … the assistance that we owe them is linked to the honour and prosperity of the Empire, of which the Poor are the firmest bulwark, for no sovereign can maintain and extend his domain without favouring the population, and cultivating the Land, Commerce and the Arts; and the Poor are the necessary agents for the great powers that reveal the true force of a People.»
What we see here is a moral rehabilitation of the figure of the Pauper, bringing about the fundamental economic and social reintegration of his person. Paupers had no place in a mercantilist economy, as they were neither producers nor consumers, and they were idle, vagabond or unemployed, deserving nothing better than confinement, a measure that extracted and exiled them from society. But with the arrival of the industrial economy and its thirst for manpower, paupers were once again a part of the body of the nation.
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(Michel Foucault, History of Madness)
