scholarly journals PROPERTY IN THE MORAL LIFE OF HUMAN BEINGS

2013 ◽  
Vol 30 (1-2) ◽  
pp. 404-424 ◽  
Author(s):  
Christopher Bertram
Keyword(s):  
Human Nature ◽  
Evolutionary Biology ◽  
Private Property ◽  
Recent Literature ◽  
The State ◽  
Natural Rights ◽  
Moral Life ◽  
Human Beings ◽  
Complex Society ◽  
Property Concepts

AbstractLiberal egalitarian political philosophers have often argued that private property is a legal convention dependent on the state and that complaints about taxation from entitlement theorists are therefore based on a conceptual mistake. But our capacity to grasp and use property concepts seems too embedded in human nature for this to be correct. This essay argues that many standard arguments that property is constitutively a legal convention fail, but that the opposition between conventionalists and natural rights theorists is outmoded. In doing this, the essay draws on recent literature in evolutionary biology and psychology. Even though modern property in a complex society involves legal conventions, those conventions should be sensitive to our natural dispositions concerning ownership.

On the Harm of Genocide

2018 ◽  
Vol 22 (1) ◽  
pp. 31-49
Author(s):  
Paul Kucharski
Keyword(s):  
Human Nature ◽  
The State ◽  
Human Condition ◽  
Human Beings ◽  
Community Or ◽  
The World ◽  
Scholarly Discussion ◽  
Insight Into ◽  
Individual Human ◽  
The Human Condition

My aim in this essay is to advance the state of scholarly discussion on the harms of genocide. The most obvious harms inflicted by every genocide are readily evident: the physical harm inflicted upon the victims of genocide and the moral harm that the perpetrators of genocide inflict upon themselves. Instead, I will focus on a kind of harm inflicted upon those who are neither victims nor perpetrators, on those who are outside observers, so to speak. My thesis will be that when a whole community or culture is eliminated, or even deeply wounded, the world loses an avenue for insight into the human condition. My argument is as follows. In order to understand human nature, and that which promotes its flourishing, we must certainly study individual human beings. But since human beings as rational and linguistic animals are in part constituted by the communities in which they live, the study of human nature should also involve the study of communities and cultures—both those that are well ordered and those that are not. No one community or culture has expressed all that can be said about the human way of existing and flourishing. And given that the unity and wholeness of human nature can only be glimpsed in a variety of communities and cultures, then part of the harm of genocide consists in the removal of a valuable avenue for human beings to better understand themselves.

Xunzi in the Light of the Guodian Manuscripts

Early China ◽  
2000 ◽  
Vol 25 ◽  
pp. 113-146 ◽  
Author(s):  
Paul Rakita Goldin
Keyword(s):  
Moral Development ◽  
Human Nature ◽  
Hubei Province ◽  
The State ◽  
Human Beings ◽  
Warring States ◽  
Proper Values ◽  
The Mind ◽  
The Way

This article discusses the several previously unknown Confucian texts discovered in 1993 in a Warring States tomb at Guodian, near Jingmen, Hubei Province. I believe that these works should be understood as doctrinal material deriving from a single tradition of Confucianism and datable to around 300 B.C. Of the surviving literature from the same period, they are closer to the Xunzi than to any other text, and anticipate several characteristic themes in Xunzi's philosophy. These are: the notion of human nature (xing 性),and the controversy over whether the source of morality is internar or “external”; the role of learning (xue 學)and habitual practice (xi 習) in moral development; the content and origin of ritual (li 禮), by which human beings accord with the Way; the conception of the ruler as the mind (xin 心) of the state; and the psychological utility of music (yue 樂) in inculcating proper values.It is especially important for scholars to take note of these connections with Xunzi, in view of the emerging trend to associate the Guodian manuscripts with Zisi, the famous grandson of Confucius, whom Xunzi bitterly criticized.

scholarly journals Iran’s Nuclear Decision Making and the Issue of Nuclear Non-Proliferation in the International System

2018 ◽  
Vol 2 (1) ◽  
pp. 62-65
Author(s):  
Ibrahim Suleiman ◽  
Hamza Shehu Mohammed ◽  
Haruna Mohammed Haruna
Keyword(s):  
Human Nature ◽  
International Politics ◽  
International System ◽  
National Interest ◽  
World Politics ◽  
The State ◽  
Human Beings ◽  
Secondary Sources ◽  
Nation States ◽  
Military Diplomacy

This paper studies the reason for Iran’s nuclear decisions making by using the realist approach in the international politics, also the issue of nuclear non-proliferation in the international system and why the international system is totally against the Iran’s nuclear program? The study employs both primary and secondary sources as a method of data collection. The study reveals that that national interest should come first before any collective ones. The process which decisions are made is only determined by self-serving interests of those who possess power in the international system. The realist school of thought provides the critical opinions propounded by various political science scholars on power politics and national interest in the international system. According to Hans Morgenthau a classical realist scholar, society has to be governed generally by objective laws which are rooted in human nature. To him theory is necessary so that to bring order in the international politics, he rejected the idea of liberalism and idealism. Theory has to reflect the objective laws like power, military, diplomacy and norms of the society. First of all we have to look at the human nature which is seen as a rational, we have to examine through individual, group, and societal level because naturally human nature is selfish. Morgenthau defined the state as a collection of human beings who are self-interested, thus the state will have to deal with order interested states in the world politics. The aim of state in the international politics is pursuing national interest which is basically about power. He viewed international politics as a struggle for power.Thus, the realist scholars maintained that in the international politics, states happened to be the key actors and that politics is a conflictual, a struggle for anarchical environment in which nation-states defend on their own capabilities to survive.

Fallenness and anhypostasis: a way forward in the debate over Christ's humanity

2014 ◽  
Vol 67 (2) ◽  
pp. 195-212 ◽  
Author(s):  
Darren O. Sumner
Keyword(s):  
Human Nature ◽  
Common Ground ◽  
Recent Literature ◽  
Original Sin ◽  
Karl Barth ◽  
The Other ◽  
Human Beings ◽  
Real Possibility ◽  
Hypostatic Union ◽  
Point Of Departure

AbstractThe doctrine of the incarnation suggests that Christ is necessarily like us in some respects, and also unlike us in others. One long-standing debate in modern christology concerns whether Jesus’ human nature ought to be regarded as ‘fallen’ – as conditioned by the effects of the Fall – despite the fact that he himself remained without sin (Heb 4:15). Is fallenness a condition which is necessary in order for Christ to sympathise with human beings, to represent them, and so to reconcile them to God? Is fallenness logically separable from sinfulness? Recent literature has suggested an increasing intractability on both sides of this debate. This article seeks to bring clarity to the question of the fallenness of Christ's human nature by identifying areas of common ground between advocates and opponents of this position. It engages the work of representatives from both sides – Oliver Crisp in opposition and Karl Barth in support – in order to determine the different ways in which they approach the matter of Jesus’ fallenness and impeccability, and to locate points of potential consensus. Crisp argues that fallenness cannot be detached from sin and guilt – i.e. Augustine's notion of both original sin and original corruption, in which sin is an inevitability. Barth, on the other hand, is critical of the Augustinian view and takes as his point of departure Jesus’ unity and sympathy with fallen creatures. Yet the fallenness of Jesus’ humanity does not mean that sin was a real possibility for him.In this article the christological doctrine of anhypostasis – a way of speaking exclusively of human nature apart from its hypostatic union with God the Son – is suggested as the primary way forward. Advocates of the fallenness position seem to have this qualifier in mind when describing Jesus’ human nature as ‘fallen’: it is true of the assumed nature only when considered in itself, apart from the hypostatic union. There are logical and historical grounds for opponents to accept fallenness strictly on these terms, as well. Beyond this, I argue that anhypostatic fallenness should be acceptable to both sides because it is never without a corresponding sanctification of Jesus’ human nature by its encounter with God. Though Jesus’ humanity was conditioned by the fall, by virtue of the communicatio gratiarum it was not left in a state of peccability.

THE MYSTERY OF TERRITORY

2015 ◽  
Vol 32 (1) ◽  
pp. 25-50 ◽  
Author(s):  
Fernando R. Tesón
Keyword(s):  
Property Rights ◽  
Private Property ◽  
State Ownership ◽  
The State ◽  
Natural Rights ◽  
Actual State ◽  
First Order ◽  
The Social ◽  
Territorial Rights ◽  
The Right

Abstract:This essay argues that the territorial rights of states derive from the property rights of the individuals that make up those states. The argument draws from the Lockean tradition of justification of political powers. Persons in the state of nature have natural rights. Those rights are first-order substantive rights (the right to property), and second-order executive rights (the right to enforce the right to property.) In the social contract, individuals transfer to the state their executive rights, not their substantive rights. The state can thus define the boundaries of property rights and adjudicate property disputes, but does not legitimately own land itself. The article discusses and rejects, for deontic and consequentialist reasons, positions that justify collective and state ownership of territory. Some important consequences follow from the argument: First, no actual state has territorial rights, since no actual state wields delegated powers in land. Second, notwithstanding the preceding conclusion, actual states have an obligation to exercise their (putative) territorial powers consistently with the respect for private property.

scholarly journals LANDASAN ONTOLOGIS SOSIALISME

2016 ◽  
Vol 26 (1) ◽  
pp. 112
Author(s):  
Reno Wikandaru ◽  
Budhi Cahyo
Keyword(s):  
Human Nature ◽  
Common Good ◽  
Private Property ◽  
Well Being ◽  
The State ◽  
Equal Rights ◽  
Way Of Life ◽  
The People ◽  
Concern For Others ◽  
Organization Of Production

Socialism is an ideology assumed that shared ownership is the best way of life. Socialism did not proposed any private property because it makes people selfish and destroy the community harmony. Socialism wants the organization of production by the state as a suggestion to remove poverty and exploitation. Socialism proposed equal rights for all groups, and classes of people to enjoy prosperity, wealth and prosperity. The state has to secure as much as possible factor of production for the welfare of all the people, and not focused on personal well-being. Socialism assumes that the state is above public institutions that govern society selflessly. The key values in socialism is equality, cooperation, and compassion. The production is done on the basis of usability and not just for the profit. Competition replaced with planning. Every person working for the community and contribute to the common good so that it appears concern for others. Second, the underlying ontological foundation of socialism ideology associated with the ethical nature of man; human nature; and harmony of the society. The ideology of socialism found ethical nature of man is good; human nature is a social being; and assumes that there is harmony in the society.

16. Rousseau

2017 ◽  
Author(s):  
David Boucher
Keyword(s):  
Social Contract ◽  
Natural Law ◽  
Political Thought ◽  
Private Property ◽  
The State ◽  
Natural Rights ◽  
State Of Nature ◽  
Short Biography ◽  
Civic Virtues

This chapter examines Jean-Jacques Rousseau's political thought. It first provides a short biography of Rousseau before discussing varying interpretations of his ideas, suggesting that, because of his emphasis upon civic virtues and freedom as lack of an insidious form of dependence, the republican tradition best reflects Rousseau's concerns. It then considers Rousseau's distinctive contribution to the idea of the state of nature, noting that the springs of action in his state of nature are not reason are self-preservation and sympathy. It also explores Rousseau's views on private property, social contract, inequality, natural law and natural rights, democracy, religion, and censorship. The chapter concludes with an analysis of Rousseau's concern with freedom and dependence, and how the related issues of slavery and women were relevant for him.

5. Anarchism

2017 ◽  
Author(s):  
David Bates
Keyword(s):  
Human Nature ◽  
Political Ideology ◽  
Political Action ◽  
Private Property ◽  
The State ◽  
Revolutionary Politics ◽  
State Authority ◽  
Critical Responses

This chapter examines the key ideas and concepts of ‘classical’ anarchist thinkers. Among the ideas associated with anarchism are: a belief in the potential of human nature, and a corresponding critique of arbitrary authority; a refusal of state authority; a rejection of the institution of private property; militant atheism; and an emphasis on the importance of revolutionary politics. The chapter first considers how anarchist views on human nature, the state, political action, private property, and religion vary, and where possible, what unites them. It then discusses recent critical responses to anarchism, particularly ‘post-anarchism’, and specific historical examples of anarchism. It also analyses the extent to which anarchism can be regarded as a cohesive political ideology.

Aleksandr Solzhenitsyn: The Ascent from Ideology By Daniel J. Mahoney. Lanham, MD: Rowman and Littlefield, 2001. 200p. $65.00 cloth, $21.95 paper.

2002 ◽  
Vol 96 (3) ◽  
pp. 616-617
Author(s):  
Peter Augustine Lawler
Keyword(s):  
Twentieth Century ◽  
Human Nature ◽  
Natural World ◽  
The State ◽  
Human Beings ◽  
Black Book ◽  
Communist Ideology ◽  
The World ◽  
Abundant Evidence ◽  
Good And Evil

This very remarkable and most timely book differs from others on Solzhenitsyn by highlighting his “critique of ideology” and his “recovery of the ‘natural world’” (p. 3). Ideology, for Solzhenitsyn, is the name for the lie characteristic of the twentieth century: Human beings, through historical transformation, can end suffering and so make virtue or the distinction between good and evil superfluous. The state and God can wither away because we will no longer be political and spiritual beings. We know that ideology could not change human nature or what Daniel Mahoney calls “the ontological structure of the world,” but it could magnify human evil to genuinely monstrous dimensions. Solzhenitsyn's contention that communist ideology was responsible for the murder of tens of millions has become much less controversial in recent years. The Black Book of Communism, Mahoney shows, provides abundant evidence for what Solzhenitsyn already knew.

“Strange Fire at the Altar of the Lord”: Francis Bacon on Human Nature

2003 ◽  
Vol 65 (2) ◽  
pp. 209-236 ◽  
Author(s):  
Heidi D. Studer
Keyword(s):  
Political Philosophy ◽  
Human Nature ◽  
Human Action ◽  
The State ◽  
Natural Rights ◽  
Francis Bacon ◽  
The Political ◽  
Final Cause ◽  
Political Implications ◽  
The World

Francis Bacon's pronouncement that “Man is the Center of the World,” the final cause of all nature, seems to unleash us from all guidance and restraint, providing no grounds for judging any human action to be better or worse than any other. The political implications of such a position—combined with Bacon's efforts to advance technological power—are enormous. There would be little support for natural rights or any other kind of “right” except what is based on force. This famous promoter of scientific power, however, was neither oblivious to the danger, nor politically irresponsible, in his assessment of man's position in the cosmos, and his counsel seems closer to classical political philosophy than is normally acknowledged. This essay provides an examination of and detailed commentary on Bacon's argument, as presented in “Prometheus, or the State of Man.” It reveals that Bacon expects us to deal with the problem in terms of properly ranking humans themselves, discarding the notion that all humans are equal. In light of such a ranking we may come to recognize natural standards for evaluating humans and their actions.

Sign in / Sign up

Export Citation Format

Share Document