Agrarianism is social philosophy or political philosophy which values rural society as superior to urban society, the independent farmer as superior to the paid worker, and sees farming as a way of life that can shape the ideal social values. It stresses the superiority of a simpler rural life as opposed to the complexity of city life.
Classical era
Greece and Rome In Greece, Hesiod, Aristotle, and Xenophon promoted agrarian ideas. Even more influential were such Roman thinkers as Cato, Cicero, Horace, and Virgil. They all praised the virtues of a life devoted to the tilling of the soil.
China
Agriculturalism (農家/农家; Nongjia) was an early agrarian social and political philosophy in ancient China that advocated peasant utopian communalism and egalitarianism. The philosophy is founded on the notion that human society originates with the development of agriculture, and societies are based upon "people's natural propensity to farm." The Agriculturalists believed that the ideal government, modeled after the semi-mythical governance of Shennong, is led by a benevolent king, one who works alongside the people in tilling the fields. The Agriculturalist king is not paid by the government through its treasuries; his livelihood is derived from the profits he earns working in the fields, not his leadership. Unlike the Confucians, the Agriculturalists did not believe in the division of labour, arguing instead that the economic policies of a country need to be based upon an egalitarian self sufficiency. The Agriculturalists supported the fixing of prices, in which all similar goods, regardless of differences in quality and demand, are set at exactly the same, unchanging price. They encouraged farming and agriculture and taught farming and cultivation techniques, as they believed that agricultural development was the key to a stable and prosperous society. The philosopher Mencius once criticised its chief proponent Xu Xing (許行) for advocating that rulers should work in the fields with their subjects. One of Xu's students is quoted as having criticized the duke of Teng in a conversation with Mencius by saying: ‘A worthy ruler feeds himself by ploughing side by side with the people, and rules while cooking his own meals. Now Teng on the contrary possesses granaries and treasuries, so the ruler is supporting himself by oppressing the people’.
18th and 19th centuries
Physiocrats Physiocracy was a French agrarian philosophy that originated in the 18th century. The movement was particularly dominated by François Quesnay (1694–1774) and Anne-Robert-Jacques Turgot (1727–1781). The Physiocrats were partially influenced by Chinese agrarianism; leading physiocrats like François Quesnay were avid Confucianists that advocated China's agrarian policies.
18th- and 19th-century Europeans and Americans Borrowing from the French Physiocrats the idea that all wealth originates with the land, making farming the only truly productive enterprise, agrarianism claims that agriculture is the foundation of all other professions. Philosophically, European agrarianism reflects the ideas of John Locke, who declared in his Second Treatise of Civil Government (1690) that those who work the land are its rightful owners. His labor theory of value influenced the thinking of Thomas Jefferson, who in turn shaped the way many 19th-century American homesteaders understood ownership of their farms. Jefferson wrote in 1785 in a letter to John Jay that
Cultivators of the earth are the most valuable citizens. They are the most vigorous, the most independent, the most virtuous, & they are tied to their country & wedded to its liberty & interests by the most lasting bonds.". The political philosopher James Harrington influenced the development of explicit agrarian designs for the colonies of Carolina, Pennsylvania, and Georgia. James Edward Oglethorpe, who founded Georgia in 1733, implemented a comprehensive physical, social, and economic development plan organised around the central concept of "agrarian equality." The Oglethorpe Plan allocated land in grants of equal size, prohibited acquisition of additional land through marriage or acquisition, and prohibited slavery for moral reasons as well as to prevent the formation of large plantations like those that existed in neighbouring South Carolina. Richard Hofstadter has traced the sentimental attachment to the rural way of life, which he describes as "a kind of homage that Americans have paid to the fancied innocence of their origins." Hofstadter notes that to call this a "myth" is not to imply that the idea is simply false. Rather the myth so effectively informs an agrarian ethos that it profoundly influences people's ways of perceiving values and hence their behaviour. He emphasises the importance of the agrarian myth in American politics and life even after industrialisation revolutionised the American economy and life. He stresses the significance of the writings of Jefferson and his followers in the South, such as John Taylor of Caroline in the development of agricultural fundamentalism. American politicians, for example, boasted of their agrarian or log-cabin origins, and praised the republicanism of the yeoman farmers. In the late 18th and early 19th century, agrarianism felt the influence of the European Romanticism movement. Romantics focused attention on the individual and described nature as a spiritual force. At a time when pristine wilderness was becoming scarce in many parts of Europe, what constitutes “nature” was confused with the last remnants of wilderness—cultivated fields, managed woodlands, and cultivated livestock and crops. As someone in constant contact with (this watered-down version of) “nature”, the farmer was positioned to experience moments that transcend the mundane material world. In doing so, these thinkers managed to redefine nature in the human image, accommodating enclosure with a new “domesticated” version of nature.
Ireland Agrarian Rebellions
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