Hope for the homeless and hope-less

In 2009 a British charity took a radical decision. Instead of offering old clothes and soup to the long-term unemployed in a soup kitchen, they chose 13 homeless men, some of whom had slept rough for more than 40 years, and gave each of them 3000 pounds in cash, no strings attached. Instead of spending the money on drinks and drugs (as possibly expected), the old homeless men spent it on things like mobile phones, a passport, a dictionary. A year later 11 of the 13 had roofs over their heads, had enrolled in classes, learned to cook, and had had treatment for alcoholism and drug-addiction.

Instead of trying to fine or cajole the jobless at great cost, it might be better, as the Economist prounounced, to give them money. Free money does not after all, make people lazy – it offers opportunity, a fresh start. “The big reason poor people are poor is because they don’t have enough money”, says economist Charles Kenny of the OECD (he wasn’t joking!). Simply giving poor people money reduces malnourishment, crime, truancy, drug addiction etc. (adapted from an article by Rutger Bregman in the Washington Post, Dec 30th)

We are the victims of the Protestant/ Calvinist “work or starve” ethic. Religion again!

If they have an opportunity to have any influence, Epicureans should support further experiments like the above. They have proved successful in a number of countries (Brazil, South Africa, Mexico, India) They help the poor, reduce costs and taxes in the longer run and are very Epicurean in spirit.

One Comment

  1. Thank you for highlighting a story that I’d completely missed. Both the theory behind the policy and its outcomes make perfect sense.

    I completely agree with your comment: “We are victims of the Protestant/Calvinist ‘work or starve’ ethic.” Last year, thanks to an episode of “Call the Midwife,” the “workhouse” mentality was exposed in all its stark cruelty. I think that it’s the theologians we should hold partly accountable –beginning with Augustine’s catastrophically damaging idea of “Original Sin,” something that I assume both Epicurus and Jesus (in chronological order) would reject.

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