Locke Essay On The Poor Law

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The Aims and Principles of the 1834 Poor Law Amendment Act In the decades prior to the national reform of the Poor Law in 1834, the characterisations of the administration were of variety rather than uniformity.Secondly, regarding method, the author's unqualified hymn to "metonymn" (money can stand for sexuality, the clipping of coins for castration, solidity for rationality, etc.) reaches into the absurd; The last article of the volume, finally, Linda Zerilli's "Philosophy's Gaudy Dress: Rhetoric and Fantasy in the Lockean Social Contract," defends the use of rhetoric (the "gaudy dress") against Locke's philosophical attacks by arguing that Locke's use of the social contract device essentially already presupposes rhetoric.Regarding substance (or choice of topics), I would have liked to have seen analyses still of a number of those concepts and arguments for which Locke is most famous -- a good feminist discussion on individual freedom, say, or a new analysis of the relation of women to the institution of private ownership (that institution for which Locke unquestionably gave the most important grounding) -- but no collection of essays is perfect.There was a great willingness to keep the poor in one place and so by 1843 there was one hundred and ninety seven thousand one hundred and seventy nine poor incarcerated into the workhouses. "I do not agree with those who say that every man must look after himself, and that intervention by the state, will be fatal to his self-reliance, his foresight and his thrift….It is a mistake to suppose that thrift is caused only by fear; it springs from hope as well as fear.In the initial stages the amendment act was set up to reduce the amount of poor rates that were being paid.In the first ten years of the amendment act the amount of relief being paid was reduced to a national average of The way to stop this from happening was to reduce the fifteen thousand parishes into six hundred Poor Law unions.Hirschmann and Mc Clure's edited collection of ten essays takes a critical look at the philosophy of John Locke and is part of the Penn State series of "re-reading the canon" from a feminist perspective.-- but the volume also includes analyses of Locke's economic writings on women and the poor laws, on money, on education, a delightful article analyzing Locke's notes on midwifery, as well as a discussion of reason and rhetoric (from Locke's Although there is a good deal of overlap in a number of the essays (particularly when it comes to an account of Locke's critique of Filmer's patriarchalism), there is enough diversity in approach and in the style of the essays -- and enough surprises when gathering together all Locke's remarks on women -- to make the volume interesting and fun to read.In their recent "Afterward," moreover, Pateman and Brennan briefly trace Locke's ideological influence on the current neo-liberal advocates of "globalization": a process in which, once again, "women as mothers are disadvantaged by the [now global] breakup of production based on households" (p. Particularly Brennan's part of the "Afterward" remains rather cursory and imprecise (it is true, the author died before the piece was finished) and the reader is left wondering whether we do in fact want "the household as the site of production" to return.Nancy Hirschmann's thoughtful piece on the "importance of class" to interpretations of Locke reveals how feminists (mainly white and middle class) have overlooked Locke's reflections on female servants in the bourgeois household or his claims that poor women on parish relief should work (p.

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