With her sixth focal character, Amy Kittelstrom's Religion of Democracy relocates to Chicago, which by the late 19th century was the great industrial city and center of progressive reform. She focuses in these final two chapters on William Mackintire Salter and Jane Addams. First Salter.
Two statements of summary:
What he witnessed in Chicago drove him to demand a "new industrial ethics" and a new extension of the reach of the state into the regulation of wages, hours, and conditions as well as a new logical application of the American idea to include workers as real equals in decision making of all kinds.
"The voice of command is never heard among the spirits of the just." Channing helped Salter point out that the business class needed justification by faith, to be converted to a democratic way of thinking and therefore acting. This could happen only through the bubbling up of social morality from below until the government above reflected the impartial ideal of American democracy, guaranteeing a positive liberty of universal moral agency. The liberal politics of moral suasion that had been exercised against drink and slavery now targeted the industrial elite as the body in need of reform. The historical impact of Salter's efforts cannot be measured, but both the continuity of those efforts with the project of the American Reformation and the novelty of his case for the modern liberal state demonstrate how the liberal Christianity that fostered a culture of lived virtue grew into a religion of democracy that made liberty and equality into practical ideas.
Salter had grown up in the Congregational Church in Burlington, Iowa (which means that he had to have known the founding pastor of my congregation) but eventually left Christianity and was a leader in the Ethical Culture movement, a secular sort of church. He played a role in the founding of the NAACP and his philosophical work was read by and influenced Gandhi.
One of the joys of Kittelstrom's book is that for each generation she points out who they were reading (an earlier post discussed the influence of the English Romantic poets). By Salter's time the canon was quite diverse. Unlike most American Protestants before him, he read and was influenced by Catholic thinkers, like Cardinal Newman. And he was the first major American scholar of Nietzsche. His reading of Nietzsche led him to abandon the optimism that had permeated American liberalism. She summarizes:
In pace of the search for some eternal verity as an ultimate end that could be the basis of universal harmony, the study of Nietzsche led him to think that "in fact there might be end beyond end, the work of organization never being perfect, the completely ordered world remaining forever an ideal. In that case struggle and competition would ever and anon arise afresh.
Salter believed that government should "strive to give opportunity . . . for every life to become a positive blessing, both to itself and others." He was worried that industrialization was leading America toward a plutocracy that would destroy our democracy (a worry that doesn't seem to go away).
And like all those before him in this tradition, he emphasized the importance of education for developing the virtues. "Until men are democratized at heart, the forms of democracy count for little."
An interesting section of this chapter discusses the role of the Chicago World's Fair not only in convening the Parliament of World Religions but a series of intellectual conferences which Kittelstrom says gave birth to modern academia.