Solidarity or solidarism is the provision of mutual moral and material support among the members of a group in times of need.
History
Socialisation of the concept The terms solidaire and solidairement had already appeared in French legal language in the 16th century. They are related to the Roman legal concept in solidum, which was derived from the Latin word solidus, meaning "on behalf of the whole". In the Napoleonic code, solidarity meant the joint liability of debtors towards a common creditor and was not a primary legal principle.Jussi Vanamo 1997. Durkheimilainen sosiologia ja vuosisadanvaihteen radikalismi. University of Helsinki, Faculty of Political Science, doctoral dissertation .
Conservatism, following the French Revolution, introduced the concept of "solidarity", which was detached from the legal system, as a reaction against rapid social change and as a longing for a stable society. During the July Monarchy, Pierre Leroux, a utopian socialist who is also said to have coined the term socialism, also introduced the concept of non-legal solidarity. Auguste Comte, the so-called founder of sociology, adopted the concept in the sense of social interdependence between people. Comte linked solidarity to the concept of altruism as the opposite of egoism. Instead of emphasising the individual, altruism emphasises common responsibility and solidarity. The interpretations of Pierre Leroux and Auguste Comte gave rise to the idea of a specific social solidarity as the basis of the social order.Jyri Liukko 2008. François Ewald, vakuutus ja solidaarisuuden liberaali kohtalo. Science and Progress 1/2008 ()
After the French Revolution, new scientific and ideological interpretations of solidarity emerged in France. The concept took on sociological, economic, legal, and political variants. Thinkers with different emphases shaped the meaning of the concept of solidarity to suit their own purposes. The Paris Communards, for example, exchanged the revolutionary slogan of "fraternity" for "solidarity". Some French liberal economists also began to use the term "solidarity", but they changed its meaning in an individualistic direction. Liberalists argued that interdependence between people meant that people also had to take responsibility for their actions without the state intervening. Charles Gide, an economist who opposed liberalism, developed his own interpretation of the concept and even proposed solidarity as the name of a new school of economics.
Through these stages, by the turn of the 20th century, solidarity had become a generic term that could be associated with almost everything that was considered good and progressive. The Paris World Fair in 1900 was accompanied by a congress on "social education and the new solidarity". The Catholic Church also began to use the popular concept of solidarity. According to sociologist Steven Lukes, solidarity played a role in France at the time that was almost as strong and influential as individualism was in the United States at the same time.
Émile Durkheim According to Émile Durkheim, the types of social solidarity correlate with types of society. Durkheim introduced the terms mechanical and organic solidarity as part of his theory of the development of societies in The Division of Labour in Society (1893). In a society exhibiting mechanical solidarity, its cohesion and integration comes from the homogeneity of individuals—people feel connected through similar work, educational and religious training, and lifestyle. Mechanical solidarity normally operates in traditional small-scale societies. In tribal society, solidarity is usually based on kinship ties of familial networks. Organic solidarity comes from the interdependence that arises from specialization of work and the complementarities between people—a development which occurs in modern and industrial societies.
Although individuals perform different tasks and often have different values and interests, the order and solidarity of society depends on their reliance on each other to perform their specified tasks. "Organic" refers to the interdependence of the component parts, and thus social solidarity is maintained in more complex societies through the interdependence of its component parts (e.g., farmers produce the food to feed the factory workers who produce the tractors that allow the farmer to produce the food).
Léon Bourgeois Although the concept of solidarity had already been used in the labor movement in the mid-19th century, it was only the liberal republicans who brought solidarity into the mainstream of French political debate. In 1896, Léon Bourgeois published his book Solidarité, which introduced the concept of solidarity into political language. Bourgeois's solidarity was based primarily on the interdependence between people, a double-edged sword that produced both security and threats. However, it was also based on the idea of social debt. According to Bourgeois, man owes society the technical and intellectual capital that social development has produced for him.
Bourgeois also introduced the term solidarism to describe a political ideology based on solidarity. Solidarism was a precise and clear structure of ideas which radicalism was also able to assimilate, and it came to regard it as its own ideological expression. After the turn of the century, Bourgeois solidarism came to be regarded almost as an official idea of the Third Republic. His solidarism combined elements of Durkheim's theory of solidarity with the theories of Louis Pasteur and Charles Darwin, and constituted an alternative to the confrontation between classical liberalism and workers collectivism. Bourgeois emphasised the solidarity generated by interdependence between people as a positive factor for all human growth. Solidarism thus combined the natural interdependence of human beings with solidarity as a moral goal. Although the idea of solidarity had different successors and interpretations, they had in common the emphasis on both the social responsibility of the state and the cooperation of citizens.
Charles Gide Solidarity also played a central role in the thinking of the French economist Charles Gide (1847–1932). Gide set out to challenge the dominance of the liberal school of economics in France. His thinking was influenced by both biology and sociology. He was particularly influenced by Charles Fourier, who had criticised the social ills created by free market competition. Solidarity became a fundamental concept in Gide's thinking. He found manifestations of solidarity in nature, in the economy and in the social interdependencies of society, but for him solidarity was only ethically valuable when it was consciously voluntary. He created his own national economic doctrine, called Solidarism, according to which society could gradually move towards a cooperative economy in which workers themselves controlled the means of production. In Gide's thinking, the values and goals of solidarity could be pursued through cooperative associations, 'the voluntary association of well-meaning people'.
In Gide's solidarity, the common property created by free cooperative associations is their own and the added value created by their activities is returned in the form of profit sharing. Solidarism preserved the foundations of the free market economic system and also accepted differences in people's economic status. However, large income disparities were not in line with the idea of solidarity, as Gide considered them to break the ties that bind the individual to society. Gide is considered a major representative of the French historical school, and his ideas were different from the mainstream liberal economics of the time. Gide's social philosophy was close to that of Léon Walras, the developer of neoclassical general equilibrium theory, and he was one of the few supporters of Walras during his lifetime.
Solidarity is still the core value underlying cooperatives today, alongside self-reliance, ownership, equality, and justice. Cooperative members have a duty to emphasise the common interest and to ensure that all members are treated as fairly as possible. In addition to solidarity with its own members, the cooperative now also emphasises social responsibility beyond the cooperative itself.
Peter Kropotkin Anarchist theorist Peter Kropotkin (1842–1921) connected the biological and the social in his formulation of solidarity. In his book, Mutual Aid: A Factor of Evolution (1902), written partly in response to Huxleyan Social Darwinism, Kropotkin studied the use of cooperation as a survival mechanism in human societies at their various stages, as well as with animals. According to him, mutual aid, or cooperation, within a species has been an important factor in the evolution of social institutions. Solidarity is essential for mutual aid; supportive activity towards other people does not result from the expectation of reward, but rather from instinctive feelings of solidarity. In his introduction to the book, Kropotkin wrote: Kropotkin advocated an alternative economic and social system, which would be coordinated through a horizontal network of voluntary associations with goods distributed in compliance with the physical needs of the individual, rather than according to labor.
Modern Solidarity is also one of six principles of the Charter of Fundamental Rights of the European Union,Charter of Fundamental Rights of the European Union, Title IV and International Human Solidarity Day is recognized each year on December 20 as an international observance. Solidarity is not mentioned in the European Convention on Human Rights nor in the United Nations' Universal Declaration of Human Rights and therefore has lesser legal meaning when compared to basic rights. Concepts of solidarity are mentioned in the Universal Declaration on Bioethics and Human Rights, but not defined clearly. It is a significant concept in Catholic social teaching and in Christian democratic political ideology.
In empirical social research Alongside its treatment in social and political theory, solidarity has been studied empirically as a measurable attitude. Research in marketing and tourism, drawing explicitly on Durkheim and Marx, has developed the concept of place solidarity, defined as an individual’s compassion and sympathy with a place resulting from an observation of relative suffering. Such work has examined the consequences of place solidarity for behaviour, including consumer boycotting during the Russian invasion of Ukraine.
Solidarity in the insurance system The political philosophy of the early twentieth century, condensed into the concept of solidarity, sought to offer both a scientific theory of social interdependence and a moral solution to social problems. According to some scholars, the emergence of this new rationality was made possible by the concept of social risk and the idea and technology of insurance developed to manage it. Social risk is defined as the risk to a group of people, statistically speaking, which is caused in one way or another by their living together and which can be mitigated by a technique of joint and several liability such as insurance.
It has been said that insurance can be seen as one of the institutions of the social contract. The way insurance works requires individuals to take a collective responsibility or the events they feel the need to prepare for. Society can be said to have become 'modern' when insurance becomes social insurance and when, thanks to the techniques and institutions of insurance, the insurance model becomes both a symbolic and a functional basis for the social contract.