Bibliography: S A P A 8
Bibliography: S A P A 8
In the world we live in today, I believe that Communitarianism is a promising ideology that could be used to ultimately organize society. Over time, we have become people who accept absolute power ruled by monarchs who have no consideration for fairness and equality. Communitarians strongly believe that humans are naturally compassionate beings but our society has changed us into greedy and selfish people over time. This theory is very strong and truthful to our society today and Communitarians seem to have a grasp on what society needs in order to improve and become organized. They emphasize the belief that one should live by practicing interdependence and using our morality to always think of the common good. Although the other four ideologies have different beliefs and may raise concerns and disagreements on the beliefs of communitarianism, I believe that Communitarianism is the right…
The point of Appiah's essay is to explain the topic of cosmopolitanism is today's society. Basically, Appiah explains someone who is a cosmopolitan as "a citizen of the world"; it is also "our responsibility to exchange ideas about what is right and wrong in the world." We must also realize that we are responsible for other people in the world, and that every person has a different positive contribution that they can make to the "whole." He uses words, such as "shared humanity," to show that while humans may be spread all over the globe and live different lives, there are also many things that we share in common about everyday life. However, problems are caused when people cannot tolerate others or aren't open to diversity. There are also people who believe that in order to work together with another person, that person must "be like them." Overall, as long as we can work against the negatives, Appiah thinks that cosmopolitanism will be a very important factor in any successful community. The point of Appiah's essay is to explain the topic of cosmopolitanism is today's society. Basically, Appiah explains someone who is a cosmopolitan as "a citizen of the world"; it is also "our responsibility to exchange ideas about what is right and wrong in the world." We must also realize that we are responsible for other people in the world, and that every person has a different positive contribution that they can make to the "whole." He uses words, such as "shared humanity," to show that while humans may be spread all over the globe and live different lives, there are also many things that we share in common about everyday life. However, problems are caused when people cannot tolerate others or aren't open to diversity. There are also people who believe that in order to work together with another person, that person must "be like them." Overall, as long as we can work against the negatives, Appiah thinks that cosmopolitanism will be a very important factor in any…
“World order” is the term given to the balance of power among the nation states of the world. Differences between these nations can lead to a power imbalance, which affects world order. It can best be achieved through agreements between states and other international instruments that set out the ideal international standards of behavior for states on a number of issues. But conflicts arise between countries due to differences in cultural attitudes and the desire for extra territory. In order to settle such disputes the international community has legal bodies such as the United Nations to cooperate with countries to find solutions and be a leader in settling and spreading ethical standards. Their prime aim is to promote world order. But for society not only the autonomy of nations and the lack of enforcement power but also a range of other factors limit the effectiveness of such an organisations.…
Consider the mindsets of cosmopolitanism, geocentrism, and sociocentrism. Which of these makes the most valuable contribution to organizational leadership? Why?…
The essay “Making Conversation” by Kwame Antony Appiah is a reflection on the term “cosmopolitanism” and the steps people in any nation have to take in order to achieve “cosmopolitanism” and “globalization”. He brings up the point of how all cultures have their similarities and differences and in most cases these differences are so different that it makes these cultures hard to connect with one another. He believes that conversation is the first and most important step to the understanding of others. Appiah explains how all cultures have standards that they believe to be the norm and how some cultures with also find these customs acceptable while others will find them repulsive. Due to the nature of all human beings, people tend to only think of themselves as having the correct views on the world and are less accepting of the beliefs of others. I wholeheartedly agree with Appiah as he says how small agreements essential to eventually having two cultures that work in harmony for long periods of time. Over time, this will eventually open up people’s minds to other cultures, customs and beliefs. Citizens of each culture will then learn to accept the beliefs of others and by “changing our minds” we will slowly move towards becoming more cosmopolitan and globalized. But only when all citizens of a nation become completely accepting of everyone’s beliefs without necessarily agreeing with them at all will the nation and culture fit the definition of cosmopolitan and become completely globalized. Only the nations that will strive to accept other cultures will become globalized. These countries will then become an asset to communications between all other countries on this Earth and become a successful and thriving…
|• How do the two countries differ in their cultural patterns? How does communication play|…
The motto of the New World State that now controls the world is; “Community, Stability, Identity.” This motto emphasizes the importance of the society over the individual. Community emphasizes the importance of the individual as a…
The basis of nationality is the sensé of belonging to the same nation and the désire on the part of its members to live with each other at this level of community. When the political scientist wants to de fine or locate this subjective sensé of community, he has used such objective criteria as common language, common history, common territory, and so forth. It is clear that ail thèse criteria are an expression of something more basic—shared expérience. This shared expérience, which may lead to the necessary mutual trust among members of a given society and to the feeling that this group as a group is différent from others, contributes continuously to national unity. National unity likewise makes shared expérience more possible.…
One thing that is clearly evident is that human beings have consistently developed new forms of solidarity as we have evolved from roaming bands of hunters and gatherers to a digital society with swiftly eroding national borders. Organisations such as Médecins sans Frontières, The Red Cross, and Amnesty international were created as platforms of international solidarity (Baglioni 2001, p. 224). For these organisations, all that mattered was helping people in need, wherever they were and utilising individual expertise for global benefit (Baglioni 2001, p. 227). Today, the primary basis of solidarity is nationalism—i.e. the recognition of a special duty to one’s own nation, although this notion is eroding in Europe and Asia. Although there are certainly extremists for nationalism, most support for these movements is moderate, and moderate nationalists would say that the individual does have a moral duty to treat others fairly (Wilde 2004, p. 137). Nevertheless, nationalist sentiments preclude global identification as prioritising one’s national group still allows discrimination to flourish. Of course, the next logical step of human solidarity is that of the global level—where through the creation of international bodies, people strive to articulate universal values that are common to all cultures and come together on that basis. The aforementioned organisations do play a role in helping us advance to that point, but there are still many things that need to happen before the cosmopolitan ideal can be put in place. For instance, there needs to be a development of a universal system of ethics, a common language for business, science, and politics, and a change in consciousness from being a citizen of Nation A to citizen of the world. In a sense, this has happened as local movements for equal rights have influenced other people around the world to campaign for their own interests as well. As more organisations and governmental bodies are recognising the inherent worth of…
Does "community" refer to democracy? If not, could it or is it too deeply embedded in the conceptual lexicon of the Romantic, authoritarian and racist Right? This is the question, one already asked by American neo-communitarianism, that is emerging again in Europe at the precise moment when, some, especially in France and in Italy, are risking thinking community anew. At issue is not only a legitimate question, but in some ways even an inevitable one, in which democractic culture deeply examines its own theoretical precepts and future. This doesn't change the fact though that it's the wrong question or that it's badly put. Wrong or badly put because it takes as its term of comparison -- in order to be related to the category of community - a concept, that of democracy that is utterly incapable of "understanding" it, not only because its modern meaning at least, arrives much later, but also because it is flatter and increasingly overwhelmed in a dimension that is entirely political and institutional.…
Young, I. (1989). Polity and group difference: a critique of the ideal of universal citizenship. Ethics, pp.250--274.…
The major schools of international relations theory such as neoliberalism and neorealism have not satisfactorily confronted the evolution of norms of interstate behaviour. However the constructivist literature draws on a variety of theoretical texts and empirical studies to argue that norms have illustrative power independent of structural and situational constraints.…
The reading of art’s history has undergone serious transformation with the coming of Post Colonial theory where it has cogently gleaned valuable data and pushed aside many redundant theories. The time has come for post colonialism to have a reassessment of its own methods and taxonomies to question some of the discrepancies within itself.…
Communitarianism defines the idea where the individual needs of a person are secondary to the overall development of the social group he or she communes. The social group can be represents as any group of people that share common goals and ideals. Possible factors that define ideals of the group include ethnic background, social or economic status, religious and cultural beliefs. Constant social interaction is important with this ideal. It is communitarian teleology that humankind is social by nature and that this idea grows naturally to this end.…