History 152 section 5575
January 31, 2001
Since the beginning of mankind, people have been categorized by their society in relation to their worth to that society. In ancient times, this categorization was a direct process that was important to the survival of the whole group. Yet, as time passed, and towns, cities, and states came into being, the directness of this process became replaced by hereditary social assignment. These social assignments eventually led to the dehumanizing of the lower classes by those lucky enough to be born into the higher classes. By the eighteenth century, the shortcomings of this system began to be challenged and highlighted by a seemingly unrelated group of forces. In particular, the forces of a burgeoning capitalism mixed with the new philosophical ideas of Jean Jacques-Rousseau and Protestant pietism all formed a sort of frontier to a new concept. This concept assumed that in the future all people are worthy of basic human rights.
In most cases, life in the early eighteenth century was very hard for people who did not belong to the rich or ruling classes. If they were lucky enough to not be serfs and own some small piece of land, they were still severely taxed that they were hardly better off. The people in these classes basically had no chance for meaningful advancement. The upper classes could treat them in any manner they pleased. Then in mid-century an unanticipated population growth began. This population growth caused more hardships for the lower classes. These hardships were more than the impoverished group could handle. This desperate need forced the implementation of a new and practical system called the putting-out system.
The putting-out system was a new form of capitalism that involved interaction between the merchant-capitalists and peasant communities. Although there were many variations on the theme, basically the merchants would supply the capital and the peasants would make the finished goods in their homes. This system never emerged before because the urban craft guilds and merchants always protected their dominance of manufacturing. After its implementation, the benefits were visible to all parties involved. The merchant-capitalists found a cost-effective, workforce while the peasants found a new way to sustain life and possibly excel in the future.
The
emergence of capitalism to the lower classes was one of the first steps in the
direction of basic human rights for all. The reason for this was that capitalism
itself was a great equalizer. Capitalism promotes solely by results. This was
very important to the future implementation of basic human rights for at least
two reasons. First, it gave the lower classes the monetary means to be more
of a political force. Second it promoted individuals who had a direct memory
link to the hardships suffered by these lower classes. In a way, capitalism
removes the abstract social barriers formed over centuries of hereditary categorizing
and returns societies to a merit-based system that forces the suppression of
prejudices. Capitalism is ideally suited to this task because it is selfperpetuating
and gives the most rewards to those who instead of stifling it, embrace it.
Of course, capitalism alone would not be enough to label this time period a frontier of human rights. An accompanying intellectualized social commentary is needed. This will insure that the new opportunities afforded by this new capitalism will not go unchecked by society. Without social commentary, capitalism might just be another suppressor of the lower classes. Jean-Jacques Rousseau would provide some of these new social commentaries in his book Emile. In Emile, he pleaded with people to treat children in a more humane manner. This was a new concept in a society where the mistreatment of children was openly tolerated as common course. In addition to his suggesting a new treatment of children, Rousseau also proposed child-based education. When he asked, "Why urge him (the child) to the studies of an age he may never reach, to the neglect of those studies which meet his present needs?"(618) Rousseau was not only making a case for child education but also stating the importance of every human life. This could not have gone unnoticed in a time when children had the least rights of any people.
In addition to capitalism and Rousseau's new ideas the Protestant pietism movement also served to mark the age as a turning point in human rights. This movement was emotional, warm, and asserted that all people could experience its joys. The church practice of bible study was extended to all people regardless of class. This served as an education to people and extended the notion of social responsibility and equality to all its members. One of the movement's English proponents John Wesley increased piety's humane aspects by rejecting the Calvinist notion of predestination. When he preached that "all men and women who earnestly sought salvation might be saved" (614), he once again reinforced the notion that all people were equal, at least in god's eyes. Another important point about this statement is that it also included women who were often excluded in other sections of eighteenth century life. John Wesley and the pietism movement were also involved in direct humanitarian activities that were early examples of human rights championing. One of these was campaigning against the evils of slavery and another is showing concern for the poor and downtrodden. These two issues are still important concerns today for modem human rights proponents.
Even today, human rights are not a settled issue. This makes it an ongoing frontier that should be explored for as long as there are humans. In the beginning of humanity, there would have been no such thing as the expressed notion of human rights. This is because it would not be needed. There would have been no time to ponder fair treatment when all were subjected to unfair. Group reliance would have been so necessary to survival that to divide it illogically by birth would have been a deadly mistake. Instead, early humans would have had to earn their higher place in society. All this changed, though, as communities grew and became towns and cities. As population increased and the early connection of small groups disappeared, divisions grew between people. These divisions, called classes, were perpetuated by birth and caused great inequalities between peoples. This inequality led to the inhumane treatment of some of the population and eventually change was needed. In the eighteenth century change finally did appear in the mixed group of capitalism, the philosophical ideas of Jean-Jacques Rousseau, and Protestant pietism. These ideas and movements helped forge a new frontier in human rights that thankfully continues to this day.McKay Hill Buckler Ebrey.