On the other hand, people might argue, if some people stop obeying the law in the name of justice, others will stop following them completely. The rules and regulations of a country is what keeps it successful, and these rules sometimes bring success in the wrong ways. Many times laws are unjust morally, but are beneficial to the economy, upper class, or politicians. These groups might not think the law as unjust, but nonetheless, some laws are made to be broken. For example, the Sedition Acts signed by President James Madison were against what the United States of America stood for, and those who obliged to this law did not do the country justice by not
While Confucius would emphasize the good of the old sage-kings, Han Feizi emphasized that it was not virtue that allowed any sage-king (which the Legalists hardly believed in to begin with) but rather a combination of “timeliness of seasons, the hearts of the people, skills and talents, and position of power” (Chan p. 254). Without these attributes, no amount of virtue can resolve disorder. Legalists, rather than focus on resolving disorder with virtue and filial piety, would therefore look at a leader’s ability to enact law and enforce statecraft. Han Feizi writes “if the ruler has no statecraft, he will be ruined . .
It is now a question on whether the Confucian thought is enough to be the moral basis of bureaucracy. Is the moral basis of bureaucracy enough to have a strong state? Or is it better to merge the Western thought and Confucian thought to have a public official that will build a stronger
While ethical relativism has its advantages, such as that it could create a peaceful society, that is not always the case. Relativism does not accept that certain moral values are universal. Just because cultures differ, that does not mean there are no moral values and norms, like murder or child abuse. Determining what is morally right or wrong is a difficult thing, and each individual has a different belief about it. So, by allowing everyone to follow their own moral code, it could lead to a chaotic society.
“Why should I reject the desires and influential elders, who are all a part of the people, to build a constitutional republic” (Chen, 1). Rather than Western influences continuing to change the Chinese landscape, he believes they should look to their elders who can begin to teach the youth how to merge the older customs with the advancements from the West. By combining two aspects of tradition and being able to let them work with each other, national strength will begin to increase again which will restore nationalism and the confidence of
In our modern day world, or more accurately, western culture, democracy is seen as the greatest type of regime. Democracy represents a plethora of attractive features that promotes individual freedoms and allows citizens to control the government that represents them domestically and on the world stage. Because of their belief that democracy is the best form of government, most western nations seek to use their foreign influence to promote democratic norms and institutions. The argument for the promotion of democracy comes from the Democratic Peace Theory, which states that democracies do not go to war against one another. However, some foreign policy analysts would disagree that the promotion of democracy brings international peace for multiple
The responsibility to reach a harmonious society is attributed to Confucian intellectuals; therefore, when there is a tyrant, who done something wrong, the intellectuals should against the tyrant out of moral duty. In this sense, when Confucianism was applied to construct the institution of dynasty, it is hard to imagine that a ruler is willing to maintain this power to oppose to himself. As a result, the meaning of responsibility as an intellectual is to be deduced to be a pure morally good person. Despite the political distortion of the meaning of responsibility, the rules of propriety11 had intrinsically transferred their efficiency from the religious strength to the regulation of social order in a common custom. To some extent the rules of propriety can maintain the society well-ordered in peacetime, but also very often they were used as a tool to constrain the individual freedom by the interpretation of the ruler.
II.2.2. Thailand’s Military Coup Culture against Western Democracy The next norm that is as important as Thai Buddhism in Thailand’s politics is the military with its coup culture. This norm has a direct link to the third normative feature of Western democracy: control. As previously mentioned, control is as important as the other two elements in democracy and control is significantly required to ensure the freedom and equality that can be achieved by the citizens. To exercise control, Western democracy demands civilian control of military as Samuel Huntington’s writing in The Soldier and the State that summarized the ideal civilian control as “the proper subordination of a competent, professional military to the ends of policy as determined by civilian authority.” Meaning that in a democratic government, civilian political leadership holds the ultimate responsibility for a country’s strategic decision-making that includes control, instead of professional military officers.
We fear to appear demanding, insistent or rigid. We think people will distance themselves from us, that communication will be minimal and cause our relationships to suffer. These fears are unfounded and need to be challenged! • Lack Of Confidence. Again unfounded, but some just do not see themselves as being capable of assertive behaviour.
My answer to that would be that because some people in our society believe that just because you aren’t a certain raise, age, sex, and skin colour that they have the full right to tell you what you can do and can't do. Which I by the way feel is wrong because it really isn’t in our hand of how we look, what skin colour and what sex we are. Also why