Democracy and the Nietzschean Pathos of Distance

2019 ◽  
Vol 35 (1) ◽  
pp. 69-78
Author(s):  
Gabriel Zamosc ◽  
Keyword(s):  
Social Order ◽  
Worth Living ◽  
Life Worth Living ◽  
Psychological Demand ◽  
The Social ◽  
Higher Types ◽  
The Common ◽  
Equal Respect ◽  
Common Man ◽  
Pathos Of Distance

In this paper I discuss the Nietzschean notion of a pathos of distance, which some democratic theorists would like to recruit in the service of a democratic ethos. Recently their efforts have been criticized on the basis that the Nietzschean pathos of distance involves an aristocratic attitude of essentializing contempt towards the common man that is incompatible with the democratic demand to accord everyone equal respect and dignity. I argue that this criticism is misguided and that the pathos in question involves encouraging the fl ourishing of higher types that give meaning and justification to the social order. For Nietzsche, the experience of living under a society that is thus organized leads to the psychological demand to search for spiritual states within a person that can make life worth living. I conclude by considering whether, so conceived, the pathos of distance is compatible with democracy.

scholarly journals Pedagogical conditions for the formation of foreign-language sociocultural competence of cadets of educational organizations of the Federal Penal Service of Russia

2019 ◽  
Vol 70 ◽  
pp. 01016
Author(s):  
Nina Shilina ◽  
Galina Aksenova ◽  
Irina Ganishina ◽  
Polina Aksenova
Keyword(s):  
Foreign Language ◽  
Cultural Values ◽  
Social Order ◽  
Language Instruction ◽  
Target Language ◽  
Foreign Language Instruction ◽  
Educational Organizations ◽  
The Social ◽  
The Russian Federation ◽  
The Common

Currently it is necessary to learn cultures of other people, and it is therefore important to find new areas and forms of cultural cooperation. One way to meet these challenges is to learn foreign languages. The sociocultural component in the content of foreign language instruction plays a significant role in the development of the cadets personality, as it provides an opportunity not only to familiarize themselves with the heritage of the country’s culture of its target language country, but also to compare it with the cultural values of his country, which contributes to the formation of the common culture of a cadet. The relevance of problem of the formation of foreign-language sociocultural competence of cadets of the educational organizations of the Federal Penal Service (FPS) of Russia is defined by the social order of society which found the reflection in the Concept of Development of the Penal system of the Russian Federation till 2020 and also it is defined by the increased requirements of acquisition of a foreign language and search of the ways of the formation of foreign-language sociocultural competence promoting formation of bases intellectual, the cultural, professional and communicative developed identity of a specialist.

A Failure of Modernization: Police Reform, The “Common Good,” and Serfdom In Eighteenth-Century Russia

2015 ◽  
Vol 42 (3) ◽  
pp. 249-271
Author(s):  
Hugh D. Hudson
Keyword(s):  
Eighteenth Century ◽  
Social Relations ◽  
Social Order ◽  
Common Good ◽  
Max Weber ◽  
Political Organization ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Creation

For Russian subjects not locked away in their villages and thereby subject almost exclusively to landlord control, administration in the eighteenth century increasingly took the form of the police. And as part of the bureaucracy of governance, the police existed within the constructions of the social order—as part of social relations and their manifestations through political control. This article investigates the social and mental structures—the habitus—in which the actions of policing took place to provide a better appreciation of the difficulties of reform and modernization. Eighteenth-century Russia shared in the European discourse on the common good, the police, and social order. But whereas Michel Foucault and Michael Ignatieff see police development in Europe with its concern to surveil and discipline emerging from incipient capitalism and thus a product of new, post-Enlightenment social forces, the Russian example demonstrates the power of the past, of a habitus rooted in Muscovy. Despite Peter’s and especially Catherine’s well-intended efforts, Russia could not succeed in modernization, for police reforms left the enserfed part of the population subject to the whims of landlord violence, a reflection, in part, of Russia having yet to make the transition from the feudal manorial economy based on extra-economic compulsion to the capitalist hired-labor estate economy. The creation of true centralized political organization—the creation of the modern state as defined by Max Weber—would require the state’s domination over patrimonial jurisdiction and landlord control over the police. That necessitated the reforms of Alexander II.

Tomb cult and the ‘Greek renaissance’: the past in the present in the 8th century BC

Antiquity ◽  
1988 ◽  
Vol 62 (237) ◽  
pp. 750-761 ◽  
Author(s):  
Ian Morris
Keyword(s):  
Early Modern ◽  
Social Order ◽  
Greek City ◽  
The Past ◽  
Political Complexity ◽  
Early Modern Italy ◽  
The Social ◽  
The Common ◽  
Multiple Meanings ◽  
City State

Greek society was changing rapidly in the 8th century BC. The archaeological record reveals population growth, increasing political complexity, artistic experiments and a strong interest in the past. Because these processes resemble those at work in early modern Italy, the period has often been referred to as the ‘Greek renaissance’ (e.g. Ure 1922; Hägg 1983a; cf. Burke 1986). This paper is about the glorification of the past in the 8th century, and its relationship to the rise of the polis, the Greek city state. I concentrate on one particular phenomenon, the spread of cults at tombs dating to the Mycenaean period (c. 1600-1200 BC). I argue that the common renaissance analogy has limited value, and that the 8thcentury Greeks created a past narrowly focussed on the persons of powerful ancient beings, from whom they could draw authority in the social upheavals which came about as the loose, aristocratic societies of the ‘Dark Age’ (c. 1200-750 BC) were challenged. Tomb cults go back at least to 950 BC, but after 750 they were redefined and used as a source of power in new ways. I have adapted my subtitle from Maurice Bloch’s well-known paper ‘The past and the present in the present’ (1977), where he argues that rituals bring the past into the present to form a system of cognition mystifying nature and preserving the social order. The argument here is slightly different. I stress the variety of the cults and the range of meanings they must have had, making their recipients highly ambiguous figures. The same cults could simultaneously evoke the new, relatively egalitarian ideology of the polis and the older ideals of heroic aristocrats who protected the grateful and defenceless lower orders, while standing far above them. Bloch's paper borrowed Malinowski’s idea of culture as a ‘long conversation’; developing the analogy, I look at the multiple meanings which any statement in such a conversation may have for the different actors.

scholarly journals VENUGOPAL'S SELF-CONFESSION AND POETRY

2018 ◽  
Vol 6 (8) ◽  
pp. 179-188
Author(s):  
Shahabuddin
Keyword(s):  
Middle Class ◽  
Social Status ◽  
Status Quo ◽  
Political Reality ◽  
The Social ◽  
The Future ◽  
The Common ◽  
Common Man ◽  
Taking Action

English: Venugopal has a distinct identity in Hindi poetry. The atmosphere of disillusionment and the social status quo had an effect on your poem. Oriented towards Akavita. But soon you realized his regression. As a result, progressives were oriented towards the stream. The land of reality shaped beautiful dreams of the future. Your poem conveys the hopes, dreams, feelings, sensations of the common man. It also exposes the middle class weaknesses while being sympathetic towards the neglected workers and is a proponent of action against the power. It shares the golden dreams of the future, in retaliation for its oppression-exploitation-violence. It has the content of strategy and tactics for the youth taking action from the power. Sometimes it is very suggestive and expresses socio-political reality in an interesting way. Where the dialogue style is present in it, its symbolism is multidimensional. This poem also questions the role of media by taking a sarcastic pose. Hindi: वेणुगोपाल हिन्दी कविता में विशिष्ट पहचान रखते हैं। मोहभंग के वातावरण और सामाजिक यथास्थिति का आपकी कविता पर प्रभाव पड़ा। अकविता की ओर उन्मुख हुए। परंतु शीघ्र ही आपको उसकी प्रतिगामिता का बोध हुआ। परिणामस्वरूप प्रगतिशील धारा की ओर उन्मुख हुए। यथार्थ की जमीन ने भविष्य के सुन्दर-सुखद स्वप्नों को आकार दिया। आपकी कविता साधारणजन की आशाओं, स्वप्नों, अनुभूतियों, संवेदनाओं को रूपाकार देती है। यह उपेक्षितों-श्रमिकों के प्रति संवेदना रखते हुए भी मध्यवर्गीय कमजोरियों को उजागर करती है और सत्ता के विरुद्ध मोर्चेबन्द कार्रवाही की प्रस्तावक है। यह उसके दमन-शोषण-हिंसा का प्रतिकार करते हुए भी भविष्य के सुनहरे स्वप्न बाँटती है। इसमें सत्ता से मोर्चेबन्द कार्रवाही करते युवाओं हेतु रणनीति और रणकौशल की सामग्री मौजूद है। कहीं-कहीं यह बहुत विचारोत्तेजक है और सामाजिक-राजनीतिक यथार्थ को रोचक ढंग से अभिव्यक्त करती है। इसमें जहाँ संवाद-शैली मौजूद है वहीँ इसकी सांकेतिकता बहुआयामी है। यह कविता व्यंग्यात्मक मुद्रा लेकर मीडिया की भूमिका को भी प्रश्नांकित करती है।

scholarly journals Ideology and the Pursuit of Desire in Ben Okri’s Starbook

2019 ◽  
Vol 8 (3) ◽  
pp. 1
Author(s):  
Ezekwesili Chinyere Chinedu
Keyword(s):  
Slave Trade ◽  
Literary Text ◽  
Social Practices ◽  
Linguistic Theory ◽  
Critical Approach ◽  
Self Image ◽  
Norms And Values ◽  
The Social ◽  
The Common ◽  
Common Man

Ideology to the common man is a perspective of interpretation. A group’s ideology is the basis of their self-image which incorporates their identity, actions, norms and values, as well as their relationship with other groups. Ideologies are expressed and reproduced in the social practices of their members, and more practically acquired and perpetuated through discourse. These have also been depicted in fictional works such as Okri’s Starbook. Okri’s Starbook has been widely and variously read. Some critics have read it as an allegory of the slave trade in Africa, and others as a portrayal of Okri’s perception of reality. But this paper takes a different perspective. It seeks meaning and interpretation from the language of the text and not outside it. The analysis of ideology in a literary text is a study on language, since it is within language that meaning is mobilised. This paper examines ideology and the pursuit of desire by picking on characters whose dispositions and desires are oriented towards the satisfaction of underlying wants and needs. It searches for meaning and interpretation from what the text says at the underside of discourse, hence, it adopts the Poststructuralist critical approach. Jurgen Habermas’s linguistic theory is appropriate for the analysis and interpretation of actions in the text because this paper seeks to verify whether the actions of characters in the book are motivated by the pursuit of desire.

scholarly journals Hypocrisy in The Man in Black: A Critical Analysis

2021 ◽  
Vol 9 (3) ◽  
pp. 28-33
Author(s):  
Mary Raymer ◽  
Neha Mahawar
Keyword(s):  
Social Learning ◽  
Learning Theory ◽  
Social Learning Theory ◽  
Critical Analysis ◽  
Literary Text ◽  
Worth Living ◽  
Complete Understanding ◽  
Life Worth Living ◽  
The Social ◽  
The World

Oliver Goldsmith’s The Man in Black is a brilliant literary illustration of an unspoken social evilhypocrisy. There is nothing without a reason, thus, hypocrisy was dissected to reveal the inner truth and various practical ways were found to get some more essence of humanity back to its true owners, humans. The depth of hypocrisy within the society and how it manages to continue to prevail was also discussed in detail with a strong affirmation of the essay, hypocrisy and Albert Bandura’s “Social Learning Theory”. It is intriguing how a literary text lies in complete understanding of a theory put up more than a century later.The research paper has a psychological, philosophical and literary attributes orchestrated to highlight the social reformations needed in the world. With the world getting smaller, our souls need to get bigger to live a life worth living.

scholarly journals The Common Good As A Social Debt and Patrimony of the Person

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Justin Ilboudo SJ
Keyword(s):  
Social Order ◽  
Social Life ◽  
Common Good ◽  
Common Ground ◽  
Thomas Aquinas ◽  
Christian Theology ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Individual

Aristotle’s statement that the individual human being is a social or a political animal can be misguiding if we understand it as meaning that relationships between the individual and the society are natural and obvious. Individual’s dream of autonomy and ruthless struggle to access to scarce resources on one hand and liberal and competitive societies where there is no room for “lame ducks” on the other hand, can make relationships between the person and the society conflicting and violent. The consequences can be marginalization from the social order or rebellion against it.How can we strive to make person-society relationships more integrative and fecund? In other words, what skills, social ethics as a field of Christian theology and Catholic tradition does provide for the social integration of the person and the awakening of his or her social responsibility?  This paper would like to suggest and defend that the concept of the common good is a common ground for the person and the society mutual flourishing. The paragraph 26 of Gaudium et Spes defines the common good as “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment.” Interestingly also, Laudato Si’ builds up on the common good and defines it as “belonging to all and meant for all.” (Paragraph 23) In a more complex way, Thomas Aquinas elaborates the common good and locates it at the junction of distributive justice and piety as one’s love of his or her country. In the light of his thought, the common good as a dynamic interaction between the person and the society, becomes the cement of what Thomas Aquinas calls “civil communion.”

scholarly journals AN ANALYTICAL STUDY OF THE SOCIAL AND RELIGIOUS CONDITIONS OF THE PEOPLE IN ANCIENT EGYPT

2021 ◽  
Vol 4 (3) ◽  
Author(s):  
Abdul Khaliq ,Hafiz Salahudin, Shumaila Kamal Khan
Keyword(s):  
Analytical Study ◽  
Daily Life ◽  
Ancient Egypt ◽  
Equal Rights ◽  
The People ◽  
The Social ◽  
The Common ◽  
Common Man

Ancient Egyptians lived a civilized life. They patronized their own rules and norms for their daily and religious matters. The woman does not have equal rights as to man. The man was considered superior and the woman as servant of man. The marriage of brothers and sister was in vogue in Egyptian society and it was also practiced in royal families. There was divergence among the people in society like superior and inferior segments. The royal and elite people enjoyed many rights and preferences in the society. The common man was dealt as the servant of the royal families. This approach produced a big distance among the people in Egyptian society. They worshiped many gods. This paper took a review of their religious matters in detail. It was also discussed that how Egyptians made their new gods. The background of monotheistic and polytheisticapproaches with respect of ancient Egypt were also highlighted. Egyptians daily life was influenced by their religion.

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