The full development of the second stage of the impulse of charity brings us as before into the next. We do not find ourselves seriously relieving distress, without at the same time directing our efforts to the prevention of its recurrence. And yet, as we grow more charitable, as we develop a more fraternal and democratic type of philan thropy, we become increasingly concerned about the per manent welfare of the individuals and families who have appealed to our sympathies. Especially is it true that when able-bodied men and women are found to be asking others for help we become profoundly dissatisfied with mere almsgiving. We are convinced that there is, even in the present — possibly not ideal — organization of soci ety, no reason, at least no irremovable reason, why able bodied persons should not support themselves and their children. When they are unable to do so, it must be for lack of training, or for some lack of mental discipline, which possibly physical want, actual deprivation for a time of the necessities of life, will alone supply.
The problem is, then, to cooperate with the better ele ments in such dependent persons — and oftentimes there are in them surprisingly promising elements — in such a way as to make them self-supporting. It may be neces sary, in order to avoid misapprehension, to guard against creating the impression that those who are unsuccessful in the economic struggle are necessarily the most unat tractive and unlovely of neighbors. It is not necessa rily so. It has been pointed out that Esau had really a much more attractive personality than Jacob — that he was unsuspecting, ingenuous, and generous, whereas Jacob, the chosen seed of Israel, left much in these directions to be desired ; but it remains true that Jacob had the particular qualities needed in him who was to be the leader of the people. It is so in the contrast between the dependent and the self-supporting. The for mer may have excellent qualities, but without thrift, without a certain minimum capacity for earning and saving, they go to the wall, and they bring suffering and deprivation upon themselves and their children. If we are interested in their welfare, therefore, we shall strive to implant and to encourage the growth of these economic virtues. Possibly we may not personally value them so highly as other virtues. Patriotism, religion, love of home, generosity, or a thousand other qualities may strike us as more admirable, but in spite of this, if those whom we might help are deficient in the very quali ties which bring them self-respect and an independent standing among their fellows, we will strive to supply those particular elementary deficiencies. When relief is required, we will naturally supply work if we can, rather than money or food. When those who ask aid have no trade or vocation, we will see whether training in some suitable direction cannot be given. When they are crim inally negligent in failing to provide for their children, we will call upon the criminal law, even if they stoutly protest their affection ; for affection that flowers only in neglect is not a trait of extraordinary value. In other
words, to sum up this third stage in the development of the charitable impulse, it is a duty to look into the future always, to consider the ultimate as well as the immediate effect of our benevolence — to bear in mind that we shall have constantly in our midst just as many beggars as we are willing to pay for ; just as many unnecessary public dependents — human nature and social conditions being what they are — as we are willing to support in a life of vagrancy and dependence. It is an indication of an awakened public conscience, of a developed spirit of charity, when those who desire to help others give effect to that desire in such a way as to eliminate every curable case of dependency, providing liberally for those who need permanent relief and providing efficiently, and, if possible, once for all, for those who can be driven, or encouraged, or lifted out of the slough of dependency.
I have indicated that in the slow genesis of the spirit of fraternity, of democratic philanthropy, of that charity which does not conflict with justice and which alone is true charity, there is still a higher and riper conception of its significance. There arises at last, in many places and for different reasons, a determination to seek out those social forces that have a downward pull and to destroy them by concerted action. There arises a realization that it is possible to call into increased activity social forces that are redemptive, regenerative, uplifting in character, and that these will make unnecessary many charitable tasks, and make easier all that remain. Improved sanitation brings improved health and physical vigor. Improved housing and public parks lessen the need for hospitals and asylums. Universal elementary education, manual training, kindergartens, normal schools, professional schools, and the university become actual preventive agencies. The better care of dependent children helps not only the particular children but the community of which they become members. Intelligent, persistent, social effort to improve the physical and the social environment in which all our lives are cast is thus linked with the most elementary and universal of all the impulses of the human heart, that to help those who need help ; and through all its stages — individual effort to relieve distress merely because it is painful ; effort to seek out and relieve distress that does not obtrude itself but is known to exist ; effort to help people to help themselves, and to strike at the causes of distress in the individual ; and effort to strike at the social causes of human suffering—through all its stages there runs the continuous development of this ideal — which is a social ideal—the ideal commonwealth in which there shall be no pauperism and no destitution.