Social Darwinism, Gospel of Wealth, and white man’s burden

In the second half of the nineteenth century, liberals start demanding that the state would guarantee the protection of the internal market against international competition. At the end of the century, demanding state intervention was to conquer new international markets and regions with access to natural resources. Liberalism goes walking associated with imperialism. This is where liberalism embodies the “social Darwinism,” that is, the idea that the state should only focus on creating the conditions for the fittest prevail over the weak. The state must serve the rich and powerful (the fittest) and maintain order in the weak (workers, peasants, etc.).

Throughout the twentieth century, social Darwinism came to be considered a little too cruel - and its popularity falls, when any reference is made to it, is to condemn him. What happens Social Darwinism is a more amorphous denial of poverty, associated with Presidents Calvin Coolidge (1923-1929) and Herbert Hoover (1929-1933). For them, all government aid to the poor represented an obstacle to the efficient functioning of the economy. Such help was even incompatible with economic project that had served so well most of the population. This economically unfortunate idea of helping the poor is still present. In addition, over the past decades, the search for the best way to eliminate all bad conscience about the existence of the poor has become a philosophical, literary and rhetorical concern of the first importance. In addition, it has also been a venture not devoid of economic interest. The economical and political men have utilized the resources and power through Social Darwinism but it has been noticed that not much of the poverty has been removed. That is why today, this is much criticized and people wanted to know why this theory was invented if it had no worth at that time. However, for many, Social Darwinism had removed the poverty to a great extent and helped poor in that time.

Now consider the accumulation of wealth and Resources with Gospel of America ​​(1800-1865). It was the Second Awakening and can be considered as The Second Great Awakening as it was the most influential in the history of revival Christianity in the United States (Paul Durenberger and DimitraDoukas, 212). From 1795 to around 1810, a renewed interest in Christianity all over the country came. In turn, this renewal was a model and impetus for similar waves of revival that continued to occur throughout the nation until after the Civil War. In the border region, the new religious interests resulted from the dedicated missionary work of Presbyterians, Baptists and Methodists. An important event was the camp meeting held at Cane Ridge, Kentucky, in 1801. The ”camp meetings” were vibrant outdoor evangelistic meetings lasting several days, during which participants were housed in tents and heard different preachers. The Second Awakening also produced longer lasting effects than the first. The large amount of voluntary societies emerged in the United States in the first three decades of the 19th century was a direct result of that revival. Soon, there was hardly a place where Christians were not praying for revival or thanking God for having received it. Such revivals have in common with the awakenings of the colonial period a strong interest in personal salvation and the renewal of Christianity of the two sides of the Atlantic. However, there were also important differences (Paul Durenberger and DimitraDoukas, 212).

To understand the British Rudyard Kipling poem, ”White Man’s Burden” (1899), it is necessary for all readers to research the events regarding the historical period in which this work of Kipling carried out.

The idea of a new frontier adopted by Kennedy possessed a social call huge, since the border symbolizes the eternal struggle of civilization and its mission against barbarism and that the American people joined the campaign massively, they saw the bodies of Peace Kennedy as a means to ”take development ”to the countries of Latin America suffered, so that the number of volunteers who showed up for the program was huge, supporters formed government and opposition members who saw this act itself Kennedy as a benevolent act with the countries of the ”other” America.

The white man’s burden, has lead to famine and disaster for the peoples of Africa, and not fills the mouth of the hungry and not just with the diseases that progress British man installed in African areas. For people who cannot enjoy the richness of its soil, wildlife and incapable as it is beautiful. The white man must carry roadways and railways (Jordan, np). This poem of the idea of ​​solidarity (yes should have explicit and inhumanity), with the people of British imperialism. What a stupid imperialist justification of this man. To pacify this ”space of evil” the U.S. government intends to take you there ”space of good” would be the American Way of Life or Western standard of life. Therefore, we can see that the U.S. civilizing vision continues very present in the present. We understand that the White Man’s Burden always present in the foreign policy of the great powers, which are based their culture to conquer new markets and populations. The only difference is that cultural and social domination through military came via decreasing over time, it is worth pointing decreasing, but still exists.

All of the above-discussed facts with Social Darwinism, Gospel of Wealth and White’s Men burden had affected the history and much of the concept had been cleared regarding the utilization of resources and wealth by politicians and religious men.

Works Cited

Degler, Carl N. In search of human nature: The decline and revival of Darwinism in American social thought. Oxford University Press, 1991.

Paul Durenberger, E., and DimitraDoukas. ”Gospel of wealth, gospel of work: Counter hegemony in the US working class.” American anthropologist 110.2 (2008): 214-224.

Jordan, Winthrop D. The white man’s burden: Historical origins of racism in the United States. New York: Oxford University Press, 1974.