A Rugged Reparative Work
The history of the United States is steeped in the concept of rugged individualism, a defining trait that has shaped the nation’s identity and culture. From the early settlers who navigated the unknown waters of the New World to the industrial leaders who built empires in the bustling cities of the 19th century, the American spirit has celebrated values such as individual freedom, autonomy, and self-reliance.
While rugged individualism has driven progress and innovation, it has also contributed to social challenges and decline. Popularized in political and economic spheres by President Herbert Hoover when he introduced the phrase during his 1928 presidential campaign, where he emphasized the importance of individual initiative and self-reliance. He stated in that speech, “We were challenged with a peace-time choice between the American system of rugged individualism and a European philosophy of opposed doctrines—doctrines of paternalism and state socialism.”[1] For Hoover, rugged individualism was an ideology that would directly impact the nation’s economic success. The concept of rugged individualism persists today and is an important consideration when evaluating the church’s ability to affect social and economic flourishing in the communities it seeks to reach. Other voices speaking into this conversation are Karl Polanyi and Jason Clark. In this post, I will explore a key concept in their analyses: the ‘disembedding’ of economic activity from people’s social relationships and the rise of rugged individualism. As we consider ‘disembedding,’ two additional concepts will also emerge: ‘social capital’ and ‘social imaginaries.’
Reparative Re-embedding
In his book The Great Transformation, economic historian Karl Polanyi argues that the market economy is not a natural phenomenon but a socially constructed system. Financial activities are embedded within social and cultural contexts. Polanyi is critical of capitalism, particularly its defining feature, the self-regulating market (SRM).[2] Dr. Jason Clark, in his analysis of Polanyi, highlights that the SRM represents the first time the market became disconnected from social ties, especially those found in religious communities like churches.[3] Both Polanyi and Clark contend that when the economy is disembedded from the social and ethical constraints present in a community, it ultimately leads to the deterioration of that community. Echoing Polanyi’s call to re-embed economic practices within social and moral frameworks, Clark advocates for reparative practices within evangelical communities to address the disembedding caused by capitalism.
Social Capitalism
The work of Robert Putnam supports Polonyi and Clark’s idea that economic practices embedded in social frameworks are most fruitful. He asserts that communities with high levels of what he calls “social capital” tend to experience greater economic success.[4] For Putnam, social capital is connections among individuals – social networks, norms, and trust that facilitate cooperation and collective action within a community. He argues that social capital is essential for a functioning society, as it encourages participation in civic activities and fosters strong interpersonal relationships.[5] Communities with high levels of social capital experience trust and cooperation, which can lead to increased accountability, improved individual opportunities, and more robust local economies. While Polanyi is critical of economic capitalism because of its disembedded nature, he and Clark seem to advocate for the reparative effects of re-embedding economic practices in social capitalism.
Social Imaginaries
Clark brings into his analyses of Polonyi the work of Canadian Philosopher Charles Taylor and his concept of “Social Imaginaries.” As Taylor describes it, the social imaginary is a complex web of beliefs, expectations, and assumptions that members of a community share.[6] The social imaginary is not a well-defined, clearly articulated set of life principles; instead, it is the lifestyle of individuals, all shaped by the same songs, stories, and images. Theologian and historian Carl Trueman summarizes it by saying, “The social imaginary is the way people think about the world, how they imagine it to be, how they act intuitively in relation to it… It is the totality of the way we look at our world, to make sense of it and to make sense of our behavior within it.”[7] Some will argue that rugged individualism is a myth, a widely held but false idea society has bought into. Whether they are right or not, rugged individualism is part of the social imagination of American culture, intertwined with the myths that Polonyi and Clark contend uphold the SRM and capitalism.[8] The potency of these myths is well stated by Joseph Campbell:
Throughout the inhabited world, in all times and under every circumstance, myths of man have flourished, and they have been the living inspiration of whatever else may have appeared out of the activities of the human body and mind. It would not be too much to say that myth is the secret opening through which the inexhaustible energies of the cosmos pour into the human cultural manifestation.[9]
Repairing the ruins of these myths in our communities will come from a Church that has embraced the restorative peace of Christ and is concerned with not only what it says to the communities in which it exists but also what it does in and for those communities, especially with regards to its financial practices.
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[1] Herbert Hoover, “Principles and Ideals of the United States Government.” Speech, New York, NY, October 22, 1928. National Archives.
[2] Karl Polanyi, The Great Transformation: The Political and Economic Origins of Our Time, 2nd ed. (Boston, MA: Beacon Press, 2001), 5.
[3] Jason Paul Clark, “Evangelicalism and Capitalism: A Reparative Account and Diagnosis of Pathogeneses in the Relationship” (2018). Faculty Publications – Portland Seminary. 132. https://digitalcommons.georgefox.edu/gfes/132, 124.
[4] Robert Putnam, Bowling Alone: The Collapse and Revival of American Community, (New York: Simon & Schuster, 2000), 288.
[5] Robert Putnam, Bowling Alone, 19.
[6] Charles Taylor, A Secular Age, (Cambridge, MA: Belknap Press of Harvard University Press, 2007), 171-172.
[7] Carl Trueman, The Rise and Triumph of the Modern Self: Cultural Amnesia, Expressive Individualism, and the Road to the Sexual Revolution, (Wheaton, IL: Crossway, 2020), 37-38.
[8] Clark, “Evangelicalism and Capitalism,” 127.
[9] Joseph Campbell, The Hero with A Thousand Faces, 3rd Ed., (Novato, CA: New World Library, 2008), 1.
About the Author
Chad Warren
A husband, father, pastor, teacher, and student seeking to help others flourish.16 responses to “A Rugged Reparative Work”
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Hey Chad, thanks so much for the blog. How might the church’s efforts to re-embed economic practices within social frameworks counteract the effects of rugged individualism, and what specific actions do you think communities of faith could take to promote social capital and communal responsibility in an economy that often prioritises individual success?
Glyn, thank you for the question. To counteract the heavy influence of rugged individualism, the church should redefine success and prosperity by broadening its focus beyond financial metrics to include spiritual, social, and communal well-being. Building social capital within congregations is essential for fostering support networks and a culture of mutual aid. Integrating spiritual formation with economic practices will encourage congregants to consider their financial decisions through a theological lens, emphasizing stewardship, generosity, and community accountability.
Hi Chad, thank you for this post. You did a great job summarizing ideas that I found challenging this week. I appreciate your emphasis on reparative practices within evangelical communities. Where do you see the most significant need to implement these practices in your community?
Elysse, thank you for your question. Right now, the most significant need is to deepen our understanding of the Bible, as biblical illiteracy is widespread, and many are content with their limited knowledge.
Chad,
Well done. I appreciate the myth of the rugged individual. This makes me wonder if these myths are really based on geographical locations. You are living in a state that is still very much known for its isolation, rugged living and desire to be left alone by the government. I wonder how this might compare to someone living along the East Coast where settlements have been around and the entire area has been colonized for centuries.
Adam, thank you for your question. While my environment may be more rugged and subject to social isolation, the spirit of individualism is prevalent throughout the United States, especially on the East Coast. The focus on personal autonomy, self-mastery, and the pursuit of one’s unique potential aligns closely with the concept of rugged individualism.
Hey Chad! Thank You for this insightful post. As I look at your closing paragraph, I wonder about your perspective. If you were tasked with being a myth-buster, how do you see this working in your own ministry context?
Daren, if I understand your question correctly, I would start by addressing the myth of rugged individualism. This idea is central to the work of my NPO, which acknowledges that a significant number of men in my context are suffering from social isolation and an overemphasis on self-reliance.
Hi Chad, great blog! You connected the concepts very well in describing rugged individualism. How might your church take a step toward increasing its social capital? I’m thinking practical steps.
Jennifer, your question comes at the perfect time. This week, we launched an initiative called “Table Ministry,” which invites men to gather weekly in the community for fellowship and to study God’s word together. Our goal is for the Lord to use this opportunity to strengthen relationships and build social connections within our church family.
Hi, Chad, though I found it bit difficult to understand the readings for this post, my takeaway from your post is that the church community needs to be more open socially and economically to the needs of whatever community they are placed in. Correct me if I misunderstood, Thank you for your post.
Hi Chad, great connection to your NPO! 🙂
In your analysis, you mention the disembedding of economic activity from social relationships. How do you think communities can effectively re-establish these connections in a contemporary context where individualism is deeply ingrained?
Debbie, I believe one effective way for communities to re-establish these connections is through moments of widespread disruption. For example, the recent hurricane that struck North Carolina caused significant community upheaval. Many people quickly realized they needed to rely on one another. This economic necessity became intertwined with social connections and efforts to rebuild the community.
Chad, thanks for your post The idea of rugged individualism is one that you’ve written about before. How does the evangelical church in your context continue to contribute to this idea in the social imaginary? How might the church practically embrace the restorative peace of Christ?
Graham, The church in my context contributes to the myth of rugged individualism by promoting a faith and spirituality that emphasize personal experience. I believe this approach contradicts the emphasis found throughout the Bible. The church should return to studying and practicing God’s Word within a community context. As Paul writes in Colossians 3:15-16, “And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms, hymns, and spiritual songs, with thankfulness in your hearts to God.”
Hi Chad, thanks for your post. I appreciate your connection to your NPO and rugged individualism. As our culture is conditioned towards free market economics and rugged individualism, how do you encourage your congregation to embrace the restorative peace of Christ?