...visible, tangible object. However, because people are not perfect and are greedy, there will be those who do not abide to laws. Their “[e]xperience[s] had to demonstrate how weak such a constitution was and how easy it was for lawbreakers to escape conviction or punishment for faults…” (Rousseau 59). This led the leaders of society to create more laws to prevent injustice. Others must obey the owner because he has created for himself a society in which his laws stand. This happens because “[i]t would be no more reasonable to believe that initially the people threw themselves unconditionally… into the arms of an absolute master, and that the first means of providing for the common security dreamed up by proud and unruly men was to rush into slavery” (59). Laws immediately follow society. If there were no laws in society, there would be no point in owning anything, and therefore no point in society. People would lay claim to each other’s property. Laws cause the division of people. Human nature causes us to form opinions. In early society, there were only laws to have opinions about. Rousseau describes two types of people that appear when laws come into place. This means that “[i]n a word, on the one hand were riches and conquests, and on the other were happiness and virtue” (65). He states there are those who focus on gaining riches and conquest, who will claim their property and focus on keeping and defending it. In addition, there are those who focus on gaining happiness and virtue...
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...THe words he used were antonymic such as “slavery” and “freedom,” Henry created fear and despair to scare whom he was talking to, but also provide a sense of hope for them to hold on to. He also calls to religion because of how significant and how sensitive it was. He said, “An act of disloyalty toward the majesty of Heaven, which I revere above all earthly kings.” He criticises the King of Great Britain by saying that the “Majesty of Heaven” is always and always will be above him. Doing this, Henry effectively made it seem that the almighty God was on the colonist side for war and that not fighting the British would be treacherous and disloyalty towards God. He utilizes rhetoric devices of ethos and pathos to shift emotions with the colonist by bringing God into their earthly conflict...
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...women and children in particular, are to be protected from the trials and suffering of war to the fullest extent possible”. Therefore, it is ultimately the task of each military and its members to make sure their behaviors are consistent with the specifications in International Humanitarian Law (IHL). Even though the complete avoidance of civilian deaths and suffering is not realistic, it is the responsibility of an armed force to not intentionally target civilians and to consider operations in terms of the concepts of distinction, military necessity and proportionality. By their very nature and status, civilians are vulnerable to the atrocities of war, but that vulnerability should never be taken advantage of by offering as an excuse the argument that in times of conflict, no one is safe and suffering must be expected. Suffering and death in war are certainly anticipated; unnecessary violence and the targeted abuse of vulnerable populations with the purposes of exhibiting...
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...Sheth begins, “Events such as the enslavement of African Americans, the internment of Japanese-Americans, and the current harassment and torture of Muslim or Arab men would be accidental deviations from the framework of liberalism.” (41) The subtext to liberalism is based of the ideal framework of equal protection and rights. Sheth argues this framework, creating her own framework, that she calls, “Violence of Law.” In general, her framework features racialization and racial division as a critical part of politics and sovereign power. This paper will further describe Sheth’s argument, while connecting her view of sovereign power to population control and racialization. In my opinion, I agree with Sheth’s new framework, and I will support her...
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...point home early on. He says, “For my own part, I consider it as nothing less than a question of freedom or slavery…” By saying this, Henry knew that he could get the gentlemen of the Convention thinking. To them, slaves were less than human, they were like livestock. These were white, male, landowners he was speaking to, and they weren’t going to be treated as slaves by any king or government, much less one who lived across the ocean. So, after Henry gets the Convention thinking about his point, he moves on to biblical allusion as a form of argument development. On top of being white, male, landowners, these were good Christian men. Henry states that he “...should consider [himself] guilty of treason against [his] country, and of an act of disloyalty towards the majesty of heaven....” An act of disloyalty towards the majesty of heaven would be an act of disloyalty towards God, and in their time that was an unspeakable offense. None of these men would ever even consider being willingly disloyal to God. On top of that, Henry asks that the Convention “Suffer not [themselves] to be betrayed by a kiss.” Nearly everyone has heard the name and story of Judas, who was Christ’s biggest betrayer. This particular line makes...
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...to all policies contained within the following two documents: • University policies: You must be logged into the student website to view this document. • Instructor policies: This document is posted in the Course Materials forum. University policies are subject to change. Be sure to read the policies at the beginning of each class. Policies may be slightly different depending on the modality in which you attend class. If you have recently changed modalities, read the policies governing your current class modality. Course Materials Schultz, K. M. (2012). HIST2, Volume 1 (2nd ed.). Boston, MA: Wadsworth, Cengage Learning. All electronic materials are available on the student website. |Week One: Contact, Settlement, Slavery | | |Details...
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...This document is posted in the Course Materials forum. University policies are subject to change. Be sure to read the policies at the beginning of each class. Policies may be slightly different depending on the modality in which you attend class. If you have recently changed modalities, read the policies governing your current class modality. Course Materials Schultz, K. M. (2012). HIST2, Volume 1 (2nd ed.). Boston, MA: Wadsworth, Cengage Learning. All electronic materials are available on the student website. Week One: Contact, Settlement, Slavery | | Details | Due | Points | Objectives | 1.1 Describe the clash of cultures that took place in North America between the Native Americans, colonists, and Black slaves. 1.2 Describe the establishment of early colonies. 1.3 Describe the development of regional differences among the British colonies. 1.4 Explain the paradoxical rise of slavery and freedom in Colonial America. | | | Course Preparation | Read the course description and objectives.Read the instructor’s biography and post your own. | | | Reading | Read Ch. 1 of HIST2, Volume 1. | | | Reading | Read Ch. 2 of HIST2, Volume 1. | | | Reading | Read Ch. 3 of HIST2, Volume 1. | | | Reading...
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...“Borrow money and you are the lender’s slave” (Good News Bible, Pr. 22.7). Along with the inspired words of God our Father, let us digest the words of the 13th Amendment of the Constitution ratified by the states on December 6, 1865. The 13th Amendment states, “Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction” ( “Primary Documents in…”). Interesting, almost 149 years later, and with many Americans in debt today, the above words, can only suggest one thing; perhaps slavery or involuntary servitude is not dead but has only taken on a more disguised form. Although the above may be true, some believe debt is not slavery but a financial hardship brought about by one's own actions. With statics showing that the American public holds the bulk of the seventeen trillion dollar, deficits (The Debt to…); and that only 32 percent of Americans actually budget (Jacobe), one can come to believe this is true. That it is the public’s fault for not budgeting. For this reason, it is necessary that we diligently research and investigate past and present evidence to educate ourselves on the national debt crisis, so that we could shed some light on the root cause. First all, we will need to understand eccentric statistics on how many Americans are actually affected by debt today. According to Michael A. Fletcher of The Washingstonpost...
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...THE CLASH OF CIVILIZATIONS AND RADICALISM Dr. M. LAL GOEL Also known as Dr. Madan Lal Goel University of West Florida lgoel@uwf.edu Abstract. The notion of a clash of civilizations has gained notoriety since the terrorist attack on WTC on 9/11/2001. Professor Samuel P. Huntington has popularized the view that the coming global conflict will be among major civilizations, not among different political ideologies. He identifies eight major civilizations: the Western (Europe and North America), Slavic (Russia and Eastern Europe), Islamic, Confucian, Hindu, Japanese, Latin American, and the African. Of particular focus in the present paper is the threat to civilization from radical Islam. Three factors that foment radicalism are described: the Islamic theology of exclusiveness, the nostalgic memory of a Muslim empire that lasted nearly 1,000 years, and the consequences of oil boom in the Middle East. Population estimates for different civilizations are provided at the end. Introduction The theory of a clash of civilizations has been with us for some time. British historian Arnold Toynbee used the term in a series of lectures he delivered in 1953. The Middle East specialist Bernard Lewis wrote in 1990 that the Muslim rage against the West is “no less than a clash of civilizations” (Lewis, 1990, p 60). Samuel P. Huntington, a Harvard University political science professor, has given new currency to the notion of a clash of civilizations. His 1993 article in Foreign...
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...US constitution, Fulfillment or Betrayal of the ideal of the American Revolution The American Revolution is often portrayed as something that it is not. For example it did little to almost nothing when it came to social matters, like the topic of slavery or women’s rights. What the colonist wanted in the beginning of this revolution was simple, they asked for the restoration of English liberty, equal representation, and equal English values that English men had in Great Britain. The idea of breaking away from the crown started to emerge in the 1770’s. After the French and Indian war, Great Britain started to tax the colonist heavily, and in 1772 Samuel Adams wrote The Rights of the Colonist which move the colonist towards a more Lockean way...
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...SHEILA JANE M. ESPINA CONCEPT PAPER MFC 301 MBA ETHICAL RELATIVISM & REASONING IN ETHICS INTRODUCTION People develop their judgment concerning morality over time. They improve and widen them through interactions with individuals and social institutions. In different societies each with their own ethnicity and traditions, there are different thoughts concerning how humans are to behave. Different societies and cultures have different policies, different customs, laws and regulations and moral ideas. ETHICAL RELATIVISM Cultures vary extensively in their ethical practices. Whatvarious practices that some societies considers morally acceptable, can be condemned in others, like polygamy or adultery, racism, sexism, and genocide, which is the deliberate killing of people who belong to a particular racial, political or cultural group. Differences like these may make us question whether there are any universal moral principles or whether morality is merely a matter of "cultural taste."Dissimilarities in these practices across cultures raise a vitalconcern in ethics -- the concept of "ethical relativism." Ethical relativism is the philosophy that states that morality is relative to the customs of one's culture. Albeit, whether an action is right or wrong is contingent on the moral norms of the society in which it is practiced.The same action may be morally right in one society but be morally wrong in another. It is a theory in which the...
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...r{,r,, ^'r\. J. L !--.,,r'*- A 4l^ 4^ *- rwc,\ l*"d , Cr^V*Voa^{Y /Aotql [ss^'/> ?**, o^ft*^Na JJ rrr! alt i , 3 cz €);o\t -', , l)*s*xY YUrrur(J Susan Moller Okin "ls Multiculturalism Bad for Women?" Ethics in Society and Profe.ssor o,f.Politiin Western Political Thought andJustice, cal Science atStanford rJniversity, isthe authorofwomen Cender, and the FamilY. Susan Moller Okin, the Marta Sutton Weeks Professor of arise between acceptance of diversity In this article, Okin explores some of the tensions that the rights and well-being of women' (a key telnA of multicultural'ism) and concern for ' As You Recd, Consiiler This: ,'Eeminism" .and "multicultur rtlism" 1. fine each of these terms? aTe two key terms in okin's arlrcle' How does she de- originallypublisheditlheBostonReview,october/November199?'ReprintedinsusanMollerOkin'IsMulticulc' Nussbaum (Princeton: PrinceMatthew Howard' and Martha turalism Bad for women? edited by Joshua cohen, Press, 1999). ton UniversitY Chapter 7 . Gender 287 2. Why, according to Kymticka, do certain minority groups deserve special group rights? 3. \Mhat is the liberal response to Okin's crlttque?'Nhatrejoinder does Olcrn offer to this response? Until the past few decades, minority groups-immigrants as well as indigenous peoples-were typically expected to assimilate into majority cultures. This assimilationist expectation is now often ...
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...One example is Will Kymlicka (1989, 1995) who bases his claims on strict liberal ideals. His argument is twofold: he emphasizes the need of group rights for the development of self-identities, but he also sets limitations on the granting of group rights that does not fit into certain criteria. The reason that a rich and protected cultural structure is essential for the development of a person is that they act as the background in which the members are able to build self-respect and the capacity to make independent choices. Language and history are tools for individuals to build a strong identity and the context in which the can build the capacity to make choices about future aspirations. However, critics like Okin counter-argues that instead of focusing on the importance of the role of cultures in the development of self-esteem and social...
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...The Forensics Files - 2 – The LD File Civil Disobedience Index Topic Overview 3-7 Definitions 8-10 Affirmative Cases 11-19 Negative Cases 20-25 Affirmative Extensions 26-34 Civil disobedience worked to free India. 26 Civil disobedience overthrew the communists in Poland. 26 The tradition of civil disobedience in America goes all the way back to the founders. 26 Civil disobedience can serve to prevent situations from escalating into violence. 27 Civil Disobedience has been used to promote peace. 27 Civil disobedience was used to promote racial equality. 27 Civil disobedience is used to try to prevent the destruction of the environment. 27 Civil disobedience is effective at changing the law. 28 Legal channels can take too long. 28 Consent to obey just laws does not imply consent to obey unjust ones. 28 Distinguishing between just and unjust laws to disobey can be universalized. 28 Civil disobedience can be stabilizing to a community by spreading a shared sense of justice. 29 Sometimes it is only the unjustified response to civil disobedience that has harmful consequence. 29 Civil disobedience is traditionally non-violent. 29 Civil disobedience is a form of exercising free speech- which is essential in a democracy. 30 Civil disobedience has been used to fight slave laws 30 Civil disobedience played a role in ending the Vietnam war. 30 Civil disobedience...
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...Zubiri opposes same-sex marriage, divorce By: Marc Jayson Cayabyab @MJcayabyabINQ INQUIRER.net 03:10 PM January 14th, 2016 RECOMMENDED Senatorial aspirant Juan Miguel “Migz” Zubiri on Thursday said he is against same-sex marriage and divorce in the Philippines. During the Pandesal forum held at the Kamuning Bakery Cafe on Thursday, the independent senatorial candidate said the predominantly Catholic country like the Philippines is not yet ready for same-sex marriage. “Personally, I do not agree with it. Although I believe in the freedom of the LGBT (lesbian, gay, bisexual, and transgender) community to love who they want to love, to be who they want to be, but when it comes to same-sex marriage, the Filipino culture is not prepared for that,” Zubiri said. He said he is against divorce because it might result in dysfunctional families and children, which he said is a scenario in the United States, where divorce is legal. “Natatakot ako sa divorce. If there’s such a mechanism as divorce na madali lang maghiwalay, ang mangyayari maraming magte-test marriage,” Zubiri said. “You will have dysfunctional families. Maraming magsu-suicide, maraming mga sira-ulo, maraming mass murderers; these are borne out of the dark years of separation of their parents they experienced, and they feel they are to be blamed,” he added. Zubiri said he would rather improve the process of annulment in the Philippines. “At the same breath, we should also strengthen...
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