Tocqueville, Democratic Poetry, and the Religion of Humanity

Utilitas ◽  
2021 ◽  
pp. 1-18
Author(s):  
Üner Daglier

Abstract The Religion of Humanity has typically been associated with Auguste Comte's positivism. Within liberal philosophical debate, John Stuart Mill's measured advocacy for it has received some attention, especially given his otherwise well-known emphasis on the tension between religion and liberty. Yet Alexis de Tocqueville's perceptive awareness of the Religion of Humanity as an evolving phenomenon, expressed through his discussion of democratic poetry, remained largely unnoticed. Of course, Tocqueville's essential religio-political task was to promote a modified version of Christianity and buttress the standing of religious morality as an outside barrier against human action motivated by democratic materialism, notwithstanding the secular doctrine of self-interest well understood. Indeed, despite the neutral tone of Tocqueville's discussion of democratic poetry, elsewhere his critique of democratic pantheism, writers and orators, theatre, and historians warned against excessive veneration of humanity, which amounted to a sublimation of the dogma of the sovereignty of the people.

Public Voices ◽  
2017 ◽  
Vol 3 (2) ◽  
pp. 35
Author(s):  
R. Philip Brown

The modem American ethos is a brand of Lockean individualism gone wrong that now embraces rapacious self-interest as its prime meridian. A new ethicalmodel is necessary to combat this radical, soulless, and excessively particularistic form of individualism. The author proposes a journeyman philosophy of organization and governance for citizen and administrative practitioner alike based upon concepts from quantum theory. This normative model of administration, called authentic individualism, has certain ramifications for a more reflexive, creative and unorthodox approach to public administration. All institutions and organizations are systems guided by general organizing principles that should discard the humans as a resource model, make employee well-being an organizational purpose, encourage humans toward a sense of moral meaning in life and work, recognize legitimate leadership as emerging from the people who make up the organization, and fulfill obligations to the community that supports them and makes them successful.


2019 ◽  
pp. 129-141 ◽  
Author(s):  
Hui Xian Chia

This article examines the use of artificial intelligence (AI) and deep learning, specifically, to create financial robo-advisers. These machines have the potential to be perfectly honest fiduciaries, acting in their client’s best interests without conflicting self-interest or greed, unlike their human counterparts. However, the application of AI technology to create financial robo-advisers is not without risk. This article will focus on the unique risks posed by deep learning technology. One of the main fears regarding deep learning is that it is a “black box”, its decision-making process is opaque and not open to scrutiny even by the people who developed it. This poses a significant challenge to financial regulators, whom would not be able to examine the underlying rationale and rules of the robo-adviser to determine its safety for public use. The rise of deep learning has been met with calls for ‘explainability’ of how deep learning agents make their decisions. This paper argues that greater explainability can be achieved by describing the ‘personality’ of deep learning robo-advisers, and further proposes a framework for describing the parameters of the deep learning model using concepts that can be readily understood by people without technical expertise. This regards whether the robo-adviser is ‘greedy’, ‘selfish’ or ‘prudent’. Greater understanding will enable regulators and consumers to better judge the safety and suitability of deep learning financial robo-advisers.


Daedalus ◽  
2019 ◽  
Vol 148 (1) ◽  
pp. 171-176
Author(s):  
Fern A. Fisher

To fulfill their role as neutral deciders in an adversarial legal system, judges need lawyers. Unrepresented litigants tax the court system and burden the people who work in it. Judges around the country, of all political stripes, are resolute in their support of civil legal aid. Judges support civil legal aid because they value equal justice and the protection of the disadvantaged. They support legal aid because it assists in the efficient and effective administration of the courts they run. They also support legal aid out of self-interest, because it makes their work lives less threatened and more effective.


Author(s):  
Digvijaysinh Thakore

The philosophical foundation of servant leadership existed thousands of years ago. Servant leadership is a unique style of leadership ideology which flows against the grain of self-interest human behavior. The nature of both work and the workplace has changed drastically (Billett, 2006). The focus of leadership needs to be shifted from process and outcome to people and the future. The new challenge for management and leadership education is threefold: (a) How to develop workers and unleash their creative potentials, (b) How to create a positive workplace that will attract and retain talented knowledge workers, and (c) How to reinforce innovations and risk-taking to adapt to an uncertain future. In today's thinking about effective, productive, and enduring organizations, we can reorganize, restructure, or reengineer our organization to be more effective but it will not be successful for very long, unless change is first built on the preeminence of human resources. People and process will always be more important than tasks and organizational structure in accomplishing goals and productivity. Effective systems and processes are only effective if the people who make them work are effective. Highly motivated and well-trained human resources provide the only assurance that any organization will be effective in accomplishing its goals. Servant-leaders motivate followers through investing in them and empowering them to do their best. In this paper, servant leadership is characterized by listening, empathy, healing, awareness, persuasion, conceptualizing, foresight, stewardship, commitment to growth, and community building (Spears, 2004).


2019 ◽  
Vol 15 (1) ◽  
pp. 26-50
Author(s):  
Nadirsah Hawari ◽  
Rachma Octariani ◽  
Eva Rosalia ◽  
Sinta Arifka ◽  
Asep Candra

Abstract According to Islamic Shari'a, holding a public office is not a right for an individual, but an obligation for the State. Therefore, the government, both the regional head and all its officials, must select the most suitable and most suitable person for every government job. It should not be made of nepotism by looking at kinship, friendship, or faction from any relationship with the eligibility of someone to hold a position .The existing rulers should appoint officials from the best people (al-ashlah), the Prophet said which means "whoever holds a Muslim's business (meaning being a ruler) then he appoints someone to be an official even though he knows there are more people good for (benefit) of the Muslims, then really he has betrayed Allah and His Messenger "(Ibn Taimiyah). If the head of state or other officials do not find the right person for a certain position, in this situation they must choose the person who is more representative. Representative here means the person who is the most appropriate from the one for each government position. And also in this selection process, the head of state and other officials must know about the standards of eligibility al-quwwah (strength) and al-amanah (trust). Al-Quwwah is the ability and feasibility of a job assignment. Whereas trusteeship is a behavior that focuses on the management process regarding the position or function of a position that is in accordance with Islamic Shari'a with the intention of only devoting to Allah and not based on fear of humans and expecting their self-interest. nominating yourself is required to convey the vision and mission and the state program that will be implemented. In this case, the community or community is very necessary to obtain information on the candidate pairs who nominate themselves, and the campaign that can be used as a means of communicating politics and public education. The leaders, servants of the State, civil servants or the military, judges and so on, are essentially representations of the voices of the people they lead. The leaders are no more than public servants who must devote and dedicate their leadership to the benefit of the people. The leaders are only representatives of the fulfillment of the rights of the people, so that they are obliged to run the government properly.    Abstrak Menurut syariat islam, memegang suatu jabatan-jabatan umum bukanlah hak  bagi individu, melainkan kewajiban atasnya bagi Negara. Oleh sebab itu, pemerintah baik kepala daerah dan seluruh pejabatnya harus menyeleksi orang yang paling cocok dan paling layak bagi setiap pekerjaan pemerintahan.Tidak boleh beerbuat nepotisme dengan memandang kekerabatan, persahabatan, atau golongan dari manapun yang tidak ada hubunngannya dengan kelayakan seseorang untuk memegang suatu jabatan.Para penguasa yang telah ada hendaknya mengangkat para pejabat dari orang orang terbaik (al-ashlah), Nabi bersabda yang artinya“barang siapa memegang suatu urusan kaum muslimin (maksudnya menjadi penguasa) kemudian ia mengangkat seseorang menjadi pejabat padahal ia mengetahui ada orang yang lebih baik bagi (kemaslahatan) kaum muslimin, maka sungguh ia telah mengkhianati Allah dan Rasul-Nya” (Ibnu Taimiyah).Apabila kepala Negara atau para pejabat lainnya tidak menemukan orang yang tepat untuk suatu jabatan tertentu, dalam keadaan ini mereka harus memilih orang yang lebih representative. Representative disini memiliki arti yakni orang yang paling tepat dari yang ada untuk setiap jabatan pemerintahan. Dan juga dalam proses penyeleksian ini, kepala Negara dan pejabat lainnya harus mengetahui tentang standar kelayakan  al-quwwah (kekuatan) dan al-amanah (kepercayaan).Al-Quwwah ialah kemampuan dan kelayakan suatu tugas jabatan. Sedangkan amanah, merupakan perilaku yang dititik beratkan pada proses  pengelolaan perihal jabatan atau fungsi dari suatu jabatan yang sesuai dengan syariat islam dengan niat hanya bertaqwa kepada Allah dan bukan berdasar pada ketakutan kepada manusia dan mengharap pamrih dari mereka.Didalam pelaksanaan kampanye, pasangan calon kandidat yang mencalonkan diri diharuskan untuk menyampaikan visi dan misi serta program kenegaraan yang akan dijalankan. Dalam hal ini, umat atau khalayak masyarakat sangat perlu untuk memperoleh informasi atas pasangan calon kandidat yang mencalonkan diri tersebut, dan kampanyelah yang dapat dijadikan sebagai sarana berkomunikasi politik dan pendidikan masyarakat. Para pemimpin, abdi Negara, pegawai sipil atau militer, hakim dan lain sebagainya, pada hakikatnya merupakan representasi suara rakyat yang mereka pimpin. Para pemimpin tidaklah lebih dari pelayan masyarakat yang harus mengabdikan dan mendedikasikan kepemimpinannya untuk kemaslahatan rakyat. Para pemimpin hanyalah wakil akan pemenuh hak hak umat, sehingga mereka wajib menjalankan roda pemerintahan dengan baik.


2021 ◽  
Vol 3 (1) ◽  
pp. 35-39
Author(s):  
Truly Wulandari

Abstrak Tujuan dari penelitian ini adalah untuk mengetahui secara lebih mendalam  proses usaha bisnis dalam usaha pertanian dan untuk mengetahui bagaimana orang yang terlibat di dalamnya yaitu petani, memaknai arti kata keuntungan sesuai dengan apa yang telah dilaksanakannya sebagai seorang petani selamai ini. Penelitian ini kemudian menarik sebuah kesimpulan bahwa apa yang telah dipraktikan oleh narasumber dalam usahanya yaitu sebagai pengusaha dalam sektor pertanian jauh dari kata self-interest dan sejalan dengan konsep Tazkiyah yaitu mengutamakan kepentingan bersama. Metode yang digunakan dalam penelitian ini adalah metode wawancara yang digunakan untuk mendapatkan data langsung dari narasumber dan secara terperinci.   Abstract The purpose of this research is to analyze about the business processes in agricultural business and to find out how the people involved, farmers, interpret the meaning of the word “profit” in accordance with what he has done as a farmer. This study then draws a conclusion that what the informants have practiced in their business, is far from self-interest and is in line with the Tazkiyah concept, prioritizing common interests. The method used in this research is the interview method used to obtain primer data from the informants and in detail.  


2016 ◽  
Vol 1 (01) ◽  
pp. 16
Author(s):  
Dalmeri Dalmeri

Reality of paradoxical in Indonesian existence shows that the corruption achievements is improve as wll as the diversity of the people. It shows that the pattern of religious people still in the theoretical-formalistic stage. It seems the religius leader attempts to tease the religion doctrin to destroy the social structure of community life. Corruption has become a cultural and traditions that haunting destruction the character of Indonesian nation because people who have distort the authority given by the people of Indonesia. That they do corruption can the resulted crisis economical, crisis politic and also poornes, jobles and criminalty, starvation, hardness with others. Majority the people Indonesia regarded as people who are religious. This phenomenon can build character and religious morality to apply teachings of religion to eradicate corruption. This paper seeks to analyze the role and function of religion as a source of kindness and instructions in social life in order to building the character and morality of religion to eradicate corruption.


2021 ◽  
Vol 12 ◽  
Author(s):  
Gonzalo Alonso-Bastarreche ◽  
Alberto I. Vargas

This paper analyzes Game Theory (GT) from the point of view of moral psychology and makes explicit some of its assumptions regarding the human person as a moral agent, as well as the ends of human action, and reciprocity. Using a largely philosophical methodology, we will argue that GT assumes an instrumental form of rationality underpinned by a logic of self-interest, hence placing individuals, communities, and their social practices in service of external goods and their maximization. Because of this, GT is not adequate to describe the entirety of human social existence and interaction. Nevertheless, by revealing these assumptions, GT can be amplified with another form of rationality based on realist ethics and a personalist anthropology reinforced by the logic of gift. This rationality values the singularity of each person as a holistic unity, as the center of the social realm and as an end in herself called to growth and flourishing with others, nurturing the human community through giving and receiving. We will thus provide a wider philosophical framework for GT with a series of non-mathematical axioms of what can be called a Game Metatheory (GMt). These axioms refer to society as a complex system, not to particular interactions. GMt axioms are not a model of social games, but rather an axiomatic description of social life as a game, revealing its systematic character, complexity, and possible deterioration.


1998 ◽  
Vol 15 (2) ◽  
pp. 151-154
Author(s):  
Shiraz Khan

How many of us have ever reflected on the work of the charity business?Other than the few odd cases of conuption, the really big players such as Savethe Children earn our uncritical respect and admiration for their seemingly selflesswork. We have no qualms about pulling out our wallets and donating generouslyto what we think are worthy projects, worthy people, and worthy nonprofit,apolitical organizations whose only aims are to sponsor orphans, buildwells, improve irrigation, provide food and shelter (especially at the time ofmajor disasters and famines), and labor ceaselessly to improve the lot of thepoor, destitute, and impoverished living in the Third World and Africa, especially Africa.Read these objectives again, for drawing on his experience of over nineteenyears of work with aid organizations around Africa, Michael Maren has writtena book that demolishes each and every one of them. Probing deep into the workingsof these inviolable institutions, such as CARE, USAID, Save the Children,and UNHCR, he highlights an utterly seamy side: a spectacular waste of funds,a fraudulent record of accounts, sensational salaries and lifestyles of the directors,a complete disregard for the recipients or their children, and the creationand funding of “projects” that are so badly managed and so utterly unsuited tothe geography of the country and needs of the people that they often do far moreharm than good, leaving the recipients in a worse state than when they foundthem. It is a simple fact of life in the aid business that with appropriate mediahype, famines, dramatic influxes of refugees, floods, earthquakes, and othersuch catastrophes can be real money-spinners. It is in this light and with theseresults that W n ha s chosen to title the book The Road to Hell.The book is broadly set against the backdrop of Somalia and its civil strife andmilitary tensions with Ethiopia Witnessing a series of harrowing wars, famines,and natural disasters, Maren tells how CARE unwittingly assisted a Somaliandictatorship in building a political and economic power base; how the UN, Savethe Children, and many other nongovernmental organizations provided rawmaterials for ethnic factions who subsequently threatened genocidal massacresin Rwanda and Burundi. He brings first-hand reports of African farmers,Western aid workers, and corrupt politicians from many cqlmtries, joinedtogether in a vicious circle of self-interest. Above all, he heralds an importanttruth: Humanitarian intervention and foreign activity is necessarily political. Itgets hijacked by powerful charities and agricultural interests and is cynicallymanipulated by local strongmen to control rebellious populations.One interesting feam of the aid business that Maren examines is the fact thatit is pemapS the last visible vehicle or characteristic of colonialism left in theThird World. He does not fail to emphasize that states are not moral agents andthat admiration for theii altruism is misplaced, for it is simply a call for reimpsition of colonial benevolence by the “civilized world” which feels it must goout to these desperate places and govern through food aid and agricultural programs.This “white man’s burden” attitude, however, must be juxtaposed againstpolitical motives, for as Maren points out, great power aid programs like USAIDcontinue to be motivated primarily by the political and economic interests of thedonors. This colonialist outlook is most visible, argues Maren, in the behavior ...


Sign in / Sign up

Export Citation Format

Share Document