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Political violence in today's world
Power in politics
Power in politics
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In regards to politics, there is an aspect of the ethic of ultimate ends that Weber finds incompatible with the empirical evidence seen in the World’s history. F. W. Forster said, “From good comes only good; but from evil only evil follows”(Weber 3). The idea that by having good intentions, you can only produce good consequences is flawed. It also overly simplifies the moral dilemmas people face, particularly in politics. Weber explains, “In that case this whole complex of [ethical] questions would not exist… Not only the whole course of world history, but every frank examination of everyday experience points to the very opposite”(Weber 3). While Weber finds that an ethic of ultimate ends is not applicable in politics by itself, he acknowledges …show more content…
Politics perpetuate violence, and politicians are often in positions where they have the ability to direct others to perform violent acts. Weber says, “Should it really matter so little for the ethical demands on politics operates with very special means, namely, power back by violence?”(Weber 2). Given the larger scope of responsibility, politicians should be able to handle more morally difficult situations. Political theorist Michael Walzer states a possible scenario presented to politicians, “[They asked] whether or not a man can ever face, or ever has to face, a moral dilemma, a situation where he must choose between two courses of action both of which it would be wrong for him to undertake”(Walzer 160). In a scenario where any possible course of action would be morally wrong, a politician would need to be virtuous enough to make the right decision. Put more colloquially, politicians will often find themselves in situations where they cannot help but to get “dirty hands”. Walzer quotes Sartre to explain the theme common to many politicians, “I have dirty hands right up to the elbows. I 've plunged them in filth and blood. Do you think you can govern innocently?"(Walzer …show more content…
Walzer states, “Why is the politician singled out?... He hustles, lies, and intrigues for us-or so he claims. Perhaps he is right, or at least sincere, but we suspect that he acts for himself also. Indeed, he cannot serve us without serving himself, for success brings him power and glory, the greatest rewards that men can win from their fellows”(Walzer 162-162). Weber warns that politics and the power it provides has the ability to corrupt moral individuals. One can begin with good intentions and find themselves influenced by the newfound power they possess. Weber
Jeremy Bentham, one of the founders of Utilitarianism, believed his philosophy could provide for the “greatest happiness of the greatest number of people”. However benign it may sound, at the heart of Utilitarianism is a cold, teleological process which reduces happiness to a mere commodity. It is even worse that Saul Alinsky would extend this philosophy to a point where the truth becomes relative, justice becomes a tool of those powerful enough to wield it, and any means are justified to reach one’s desired ends.
Outwardly, the politicians seem love peace and uphold justice but on the sly, they are keeping scheming and may furtively deride the common people who are deceived by them. Huck runs to Judge Thatcher’s
Root causes he mentions for wrong desires are: seeking only one ultimate or whole good; saying, "something that while good as a means, is a limited good for those who desire it as an ultimate end;" (Adler 37). An apparent good (e.g. ethnic cleansing) can be in reality bad. Further, these wrong desires are fit into four categories by the author: pleasure, money, fame and power. These four all have their place for good, but become a fallacy in excess. Looking at right desires, vices can be many but virtue has a singular moral character. For every singular truth there are several errors. Along with Aristotle 's thoughts moral virtue is concerned with the end but also the means. Adler writes: "The maxim about the end justifying the means applies only to the unscrupulous expediency required for the pursuit of wrong ends" (65). If a person is thrown over the lifeboat in order to save many, the saved are in a worse state because of their (erroneous) moral choice. Freedom as a right desire (moral virtue) is obtained three ways as enumerated by Adler on page 66; these are: natural, acquired, or by circumstances (the poor can 't dine with the rich). All want the freedom to act a certain way, and freedom to not need to act a certain way. However, wisely pointed out, if people have unlimited freedom they will err in taking another 's freedom away. What of other thinkers viewpoints concerning moral
On the other hand is also true that Utilitarianism may authorize the worst actions if it's still safeguard the welfare of individuals. Moreover it ends to ignore the identity of the individuals involved , their personal needs and the fact that among them there are differences.7
“Every individual necessarily labors to render the annual revenue of the society as great as he can. He ... neither intends to promote the public interest, nor knows how much he is promoting it. He intends only his own gain, and he is in this, as in many other cases, led by an invisible hand to promote an end which was no part of his intention. By pursuing his own interest he frequently promotes that of the society more effectually than when he really intends to promote it.
Virtue theory and utilitarian theory are two of the principal ethical theories. Though each theory deserves the general respect they have gathered, both are under constant attack from objection and scrutiny.
...metimes it is the mechanisms that keep the political wheels in motion. If politics were absolutely subservient to morality and honesty, it would seem not only rather unrealistic but also undesirable. In the face of this problem, a challenge for Kant would be to defend the practicality and intuitive desirability of ‘honesty is better than any policy’.
In Aristotelian ethics, the end game for an individual is to achieve eudaimonia, the highest form of morality in which one has achieved true happiness, by completely actualizing their potential and living a virtuous life. n I found the concept of eudaimonia interesting, and I noticed that many moral theories focused on happiness as a measure of morality yet Kantianism did not so I wanted to take a deeper look at the fundamental differences between the two theories and determine if there was a superior theorist. In my paper I look to see if there is a Kantian equivalent of eudaimonia, or a desired end result to Kantianism and in the process compare and contrast the two theories to determine which one offers a more realistic solution to the question of what defines virtue.
A logical starting point in an investigation of legitimate government would seem to be an account of the original purpose of government. Problems arise, though, in discovering this original purpose; any and all attempts seem to consist of mere speculation. Government is a social convention created by man.* It is doubtful whether or not there can ever be an empirically accurate account of the creation of government. Without this crucial information, a search for the original purpose of government appears futile. I had once thought that an account of human nature may provide insight into this enigma; I now believe that it is equally doubtful that there can be a true account of human nature. So where does this leave the political theorist?
Max Weber thought that "statements of fact are one thing, statements of value another, and any confusing of the two is impermissible," Ralf Dahrendorf writes in his essay "Max Weber and Modern Social Science" as he acknowledges that Weber clarified the difference between pronouncements of fact and of value. 1 Although Dahrendorf goes on to note the ambiguities in Weber's writings between factual analysis and value-influenced pronouncements, he stops short of offering an explanation for them other than to say that Weber, being human, could not always live with his own demands for objectivity. Indeed, Dahrendorf leaves unclear exactly what Weber's view of objectivity was. More specifically, Dahrendorf does not venture to lay out a detailed explanation of whether Weber believed that the social scientist could eliminate the influence of values from the analysis of facts.
Will Kymlicka’s book, “Contemporary Political Philosophy: An Introduction,” discusses various political philosophies including utilitarianism. Utilitarianism is made up many different aspects including different accounts. The account of utility that I will be discussing is the informed preference satisfaction. Like any part of philosophy, this account of utility has its strengths and weaknesses in practicality and plausibility. I believe that the informed preferences account is a practical attempt to ensure a person’s or society’s well-being is maximized in a well informed and rational way of decision making.
“Politics as a Vocation” is a lecture written by Max Weber, a German political economist whose beliefs and ideas on politics influenced many. The universe of his writing is focused around the nature of politics, and the way people were involved and influenced by politics, which was eventually molded into the modern politics, as we know it today. Weber explains that the focus of his lecture is surrounded between two beliefs of politics, that being leadership and relation of a state. Weber mentions that “every state is founded on force” (25) and how that force coexists with the idea of violence, and if without it that there wouldn’t be a state. “Today, however, we have to say that a state is a human community (successfully) claims the monopoly of the legitimate use of physical force within a given territory” (32-4). Weber also mentions that territory is another description of a state, being described in a physical force, as the one and only right of the use violence. “Hence, ‘politics’ for us means striving to share power or striving to influence the distribution of power, either among states or among groups within a state” (37-9). This quote explains politics as either in a leadership form in self-seeking power for there own prestige, or for the sake of others.
The nature of humanity has been an inalienable component of establishing significant classical theories by political scientists in the history of politics. Even Aristotle, widely regarded as a crucial contributor to forging politics as an area of elevated study knew this, and stated, “… it is evident that the state is a creation of nature, and that man is by nature a political animal. ” In this statement, Aristotle adamantly asserts that the state is the production of human nature, as humans are inclined to create the state according to their hereditary political nature. Thus, it is evidential that human nature has a key role in shaping the state under which they choose to be governed. The works of political theorists, therefore, cannot avoid
...ause of the adaptability of moral principles to utilize in situations such as George the chemist. George illuminates that happiness and suffering are very hard to compete with each other, and even if more happiness is on the table, it can lead to suffering and possible injustices that may occur. In the grand scheme of things, utilitarianism will not be able to work in all situations because it causes injustices and lacks integrity. Opposition to utilitarianism says that a correct moral theory will never require us to commit injustices, so utilitarianism is not the correct moral theory. Concluding that utilitarianism is a good moral theory to start from, because it spells out a goal and a consequence, but when these aspects are mixed up in the situation, ranking and the specificity of happiness are what it all comes down to. Maximize happiness and minimize suffering.
Weber saw religion from a different perspective; he saw it as an agent for change. He challenged Marx by saying that religion was not the effect of some economical social or psychological factor. But that religion was used as a way for an explanation of things that cause other things. Because religious forces play an important role in reinforces our modern culture, Weber came to the conclusion that religion serves as both a cause and an effect. Weber didn’t prose a general theory of religion but focused on the interaction between society and religion. Weber believed that one must understand the role of religious emotions in causing ideal types such as capitalism. He explained the shift in Europe from the other worldliness of Catholicism to the worldliness of early Protestantism; according to Weber this was what initiated the capitalist economic system.