...Communism: A Review of an Ideology Raymond Castaneda English 228: Fall Session 2012 The purpose of this essay is to explain how unsuccessful Communism is ideologically in part due to its’ economic shortcomings. For ages, mankind has been in search of a perfect society, a utopia; a society, in which no suffering exists, and everyone is happy. In writing, they are common, from the City of Atlantis to the Garden of Eden. However, there are no utopias, none for which anyone can provide proof of. For better or worse, there have been men who have attempted to bring about these utopias in the form of egalitarian societies. Some of these societies have aimed at removing the differences in social class and material wealth between people in an attempt to establish a utopian society. For example communism which was based on a Marxist utopian ideology, has proven to be ultimately a flawed principle and regime. In recent times, so called utopian societies were identified as either socialist, or communist. True communist societies have aimed to be egalitarian, and perhaps even utopian. While the effects of communist and socialist regimes are not confined to one single aspect of human life, this essay focuses on the economic effects of communism. Unfortunately, they have not succeeded in either; instead these societies have resulted in poverty, violence, and overall failure . Modern communism cannot be explained without first defining it, as there have been many historical and contemporary...
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...4 March: City of God – Utopian Reader – include a little bit on it – 22 volumes in all. Christianity – Augustine – classicly trained greek scholar. City in north Africa. Story like apostle Paul – orginially a person who persecuted Christians – north African wealth family from – found enlightenment in Christianity. Once he joined became one of the early scholars trained in greek – regulized Christian theology. Influence on western world – top four or five who influenced. Confessions and City of God his writings…look up! What’s the purpose of improving human society – complex – why do it? Can human society be made better? Why bother, what is the point, justification? Takes effort, misery involved, change, unknowns, takes energy, takes risks. HAPPINESS – justification for improving society. What do you have to have to be happy? What is happiness – PHI 101 – happiness according to whom? Lack of misery; literally the elimination of misery. Secondly, food – gives pleasure – Happiness is lack of human misery and maximizing /pleasure and happiness. Bliss 24/7 – hedonism Epicureanism – eliminating misery and maximizing happiness. The justification of utopianism = why did plato want the republic? Justisifcation for improving human society among the Greeks? Poor always poor, always unhappy, death claims everyone - it is rational to maximize pleasure and eliminate misery. Do eternally accouding to plato. Opinions – 1. Relativism is a retreat in the 20th century. Can’t...
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...Marriage INTRODUCTION After Marx’s death, in rumaging through Marx’s manuscripts, Engels came upon Marx’s precis of Ancient Society – a book by progressive US scholar Lewis Henry Morgan and published in London 1877. The precis was written between 1880-81 and contained Marx’s numerous remarks on Morgan as well as passages from other sources. After reading the precis, Engels set out to write a special treatise – which he saw as fulfilling Marx’s will. Working on the book, he used Marx’s precis, and some of Morgan’s factual material and conclusions. He also made use of many and diverse data gleaned in his own studies of the history of Greece, Rome, Old Ireland, and the Ancient Germans. It would, of course, become The Origin of the Family, Private Property and the State – the first edition of which was published October 1884 in Hottingen-Zurich. Engels wrote The Origin of the Family, Private Property and the State in just two months – beginning toward the end of March 1884 and completing it by the end of May. It focuses on early human history, following the disintegration of the primitive community and the emergence of a class society based on private property. Engels looks into the origin and essence of the state, and concludes it is bound to wither away leaving a classless society. Engels: “Along with [the classes] the state will inevitably fall. Society, which will re-organize production on the basis of a free and equal association of the...
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...Why and What Do We Compare? The Story of Revolution and Democratization Mehrzad Boroujerdi, Syracuse University Introduction The field of comparative politics starts with the assumption that knowledge in the social sciences must proceed by way of the search for comparisons, or what has been called "suggestive contrasts." Scholars of comparative politics compare in order to discover similarities and explain differences. As infrequent and highly complex events, revolutions have attracted a great deal of attention from comparativists. In this article, we will address the following topics: • The Concept of Revolution • Why Revolutions Happen? • Can Revolutions be Predicted? • What Do Revolutions Accomplish? • What Are some of the Failures of Revolutions? • Comparing Characteristics and Outcomes of Some Revolutions • Questions The Concept of Revolution: According to the American philosopher Richard Rorty "revolution," like such other words as "reason," "democracy," and "socialism" is a "thick word" which can be contrasted with such "thin words" as truth, dialogue, and justice. How do we define a "revolution?" How are revolutions distinct from other forms of political change such as Coup d'état, rebellion, mutiny, insurrection, or uprising? All of the above nouns may denote acts of violence aimed at changing or overthrowing an existing order or authority. However, there are important legal and political differences among them as well. ...
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...rights reserved Printed in the United States of America on acid-free paper co Designed by Heather Hensley Typeset in Minion Pro by Keystone Typesetting, Inc. Library of Congress Cataloging-in-Publication Data appear on the last printed page of this book. THIS BOOK IS DEDICATED WITH LOVE TO JulieWalwick (1959-2010) Contents ix Acknowledgments INTRODUCTION i The Problem with Work i CHAPTF1 37 Mapping the Work Ethic CHAPTER 2 79 Marxism, Productivism, and the Refusal of Work CHAPTER 3 113 Working Demands: From Wages for Housework to Basic Income CHAPTER 4 151 "Hours for What We Will": Work, Family, and the Demand for Shorter Hours 5 CHAPTER 175 The Future Is Now: Utopian Demands and the Temporalities of Hope EPILOGUE 227 A Life beyond Work 235 255 Notes References 275 Index Acknowledgments thank the following friends and colleagues for their helpful feedback on versions of these arguments and portions of the manuscript: Anne Allison, Courtney Berger, Tina Campt, ChristineDiStefano, Greg Grandin, Judith Grant, Michael Hardt, Stefano Harney, Rebecca I would like to Karl, Ranji Khanna, Corey Robin, Rudy, Karen Kathy Stuhldreher, and Robyn Wiegman. Thanks also go to Robert Adelman, Brittany Faullmer, Dennis Keenan, Marcie Patton, the Seattle FOJ, Julie Walwick, Cat Warren and David Auerbach, Diana Weeks, Lee Weeks, and Regan Weeks. An earlier version of a portion ofchapter 2...
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...Why This Person is Superior George Orwell as a Novelist George Orweel is one of the leading novelists of modern age. His novels express a powerful sattire on the political and social hypocrisies. By thw quality of his writing, he has achieved international fame and recognition. In his evolution as a novelist he moved from simple narration to symbolic expression. But he has been criticised by many critics due to the lack of sincere characteristics of a novel in his novels. It has bveen proved that he has failed as a novelist. Tom Hopkinson opines, “Orwell’s reputaion as awriter rests largely on his novels, but his gifts are not those of a novelist; and, if the novel had not happened to be the prevailing literary form during the twenty years when he was writing, he would proably never have been attracted to it. Orwell had little imagination, little understanding of human relationshipl, little sympathy with individual human beings- though much with humanity in general.” O.D. Leavis also found that he had “wasted a lot of energy trying to be a novelist. I think I must have read three or four novels by him and the only impression those dreary books left on me was that nature didn’t intend him to be a novelist.” Edward M. Thomas also found that he did not possess the temperment of a novelist. Thus Orwell, who wished to produce more than thirty novels, had to admitin aletter, written to his friend, Julian Symons, “You are perfectly right about my own character constantly intruding...
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...Assess Whether Sartre Was right To Claim That Man Is Completely Free Although Soren Kierkegaard is known as the godfather of existentialism, Jean Paul Sartre was a French philosopher who popularised it. This essay will look at his claim that man is completely free and try to draw a conclusion on whether he was right, wrong or maybe even a middle ground to this assertion. To understand his claim that man is completely free, it will be necessary to look at what existentialism is and what it says about the notion of freedom. According to Sartre we are condemned to be free because we are ontological beings (Sartre, 1973 p.29-30) Sartre described humans as a being-for-itself because they have an awareness of themselves, their existence and are able to change by manipulating different factors and making decisions that suit them. He then went on to describe innate objects as a being-in-itself meaning they have no consciousness, and cannot change; they cannot manipulate the environment for better or worse (Bochensky, 1974, p.175) Sartre stated that existence precedes essence. By this he meant that we exist first and only after that occurs do we start making sense of the world and ourselves. This view is an atheistic approach to existentialism because he believed that God does not exist, but Christian existentialists like Kierkegaard and Heidegger would disagree with this approach. According to Sartre we are born tabular rasa and thrown into existence without our will. By arguing that...
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...defined as a political conflict between two power blocs – and some areas of investigation that in my opinion hold much promise for reformulating our views of that conflict, blithely summed up as ideology, technology, and the Third World. I have called this lecture “Three (Possible) Paradigms” not just to avoid making too presumptuous an impression on the audience but also to indicate that my use of the term “paradigm” is slightly different from the one most people have taken over from Thomas Kuhn’s work on scientific revolutions. In the history of science, a paradigm has come to mean a comprehensive explanation, a kind of scientific “level” that sustains existing theory until overtaken by a new and different paradigm. In the history of human societies, I would venture, the term paradigm must take on a slightly different meaning, closer, in fact, to how the term was generally used before Kuhn’s work in the early s. For our purpose, I want to look at paradigms as patterns of interpretation, which may possibly exist side by side,...
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...http://www.nybooks.com/articles/archives/1967/feb/23/a-special-supplement-the-responsibility-of-intelle/ the responsibility of intellectuals A Special Supplement: The Responsibility of Intellectuals Noam Chomsky FEBRUARY 23, 1967 ISSUE TWENTY-YEARS AGO, Dwight Macdonald published a series of articles in Politicson the responsibility of peoples and, specifically, the responsibility of intellectuals. I read them as an undergraduate, in the years just after the war, and had occasion to read them again a few months ago. They seem to me to have lost none of their power or persuasiveness. Macdonald is concerned with the question of war guilt. He asks the question: To what extent were the German or Japanese people responsible for the atrocities committed by their governments? And, quite properly, he turns the question back to us: To what extent are the British or American people responsible for the vicious terror bombings of civilians, perfected as a technique of warfare by the Western democracies and reaching their culmination in Hiroshima and Nagasaki, surely among the most unspeakable crimes in history. To an undergraduate in 1945-46—to anyone whose political and moral consciousness had been formed by the horrors of the 1930s, by the war in Ethiopia, the Russian purge, the “China Incident,” the Spanish Civil War, the Nazi atrocities, the Western reaction to these events and, in part, complicity in them—these questions had particular significance and poignancy. With respect to...
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...done in Nineteen Eighty-Four? His post-publication glosses on its meaning reveal either blankness or bad faith even about its contemporary political implications. He insisted, for example, that his 'recent novel [was] NOT intended as an attack on Socialism or on the British Labour Party (of which I am a supporter)'.(1) He may well not have intended it but that is what it can reasonably be taken to be. Warburg saw this immediately he had read the manuscript, and predicted that Nineteen Eighty-Four '[was] worth a cool million votes to the Conservative Party';(2) the literary editor of the Evening Standard 'sarcastically prescribed it as "required reading" for Labour Party M.P.s',(3) and, in the US, the Washington branch of the John Birch Society 'adopted "1984" as the last four digits of its telephone number'.(4) Moreover, Churchill had made the 'inseparably interwoven' relation between socialism and totalitarianism a plank in his 1945 election campaign(5) (and was not the protagonist of Nineteen Eighty-Four called Winston?). If, ten years earlier, an Orwell had written a futuristic fantasy in which Big Brother had had Hitler's features rather than Stalin's, would not the Left, whatever the writer's proclaimed political sympathies, have welcomed it as showing how capitalism, by its very nature, led to totalitarian fascism? With Nineteen Eighty-Four, it is particularly necessary to trust the tale and not the teller, but even this has its pitfalls. Interpretations of the novel already...
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...Gawin Discourses on Civil Society in Poland Agnes Arndt: Premises and Paradoxes in the Development of the Civil Society Concept in Poland Dariusz Gawin: Civil Society Discourse in Poland in the 1970s and 1980s Discussion Paper Nr. SP IV 2008-402 ISSN 1860-4315 Wissenschaftszentrum Berlin für Sozialforschung gGmbH Social Science Research Center Berlin Reichpietschufer 50, 10785 Berlin Federal Republic of Germany Telefon: +49/30/25491-0 Telefax: +49/30/25491-684 E-Mail: wzb@wz-berlin.de Internet: http://www.wz-berlin.de Agnes Arndt ist Historikerin. Sie ist Promotionsstipendiatin der Gerda Henkel Stiftung am Berliner Kolleg für Vergleichende Geschichte Europas“ an der Freien Universität Berlin sowie Gastwissenschaftlerin der Forschungsgruppe „Zivilgesellschaft, Citizenship und politische Mobilisierung in Europa“. Agnes Arndt is Historian. She is PhD fellow at the “Berlin School for Comparative European History” at the Free University Berlin and associated research fellow of the research group “Civil Society, Citizenship and Political Mobilization in Europe". Dariusz Gawin ist Direktor am Museum des Warschauer Aufstands in Warschau. Dariusz Gawin is director at the Warsaw Rising Museum, Warsaw. Zitierweise: Agnes Arndt and Dariusz Gawin, 2008 Discourses on Civil Society in Poland Discussion Paper SP IV 2008-402 Wissenschaftszentrum Berlin für Sozialforschung (WZB) Agnes Arndt: Premisses and Paradoxes in the Development of the Civil Society Contents: Abstract ........
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...Knowledge Area Module I: Principles of Societal Development Student: Michael Moore Michael.Moore@waldenu.edu Program: PhD in Applied Management and Decision Sciences Specialization: Leadership and Organizational Change KAM Assessor: Dr. Javier Fadul Javier.fadul@waldenu.edu Faculty Mentor: Dr. Javier Fadul Javier.fadul@waldenu.edu Walden University February 5, 2011 ABSTRACT Breadth This Knowledge Area Module (KAM) broadens common knowledge of societal and cultural development by looking beyond economic and conflict theories for understanding other positions regarding social advancement. The Breadth Component studies societal and cultural development in terms of evolutionary, cyclical, and fundamentalist theories and demonstrates why it is important to looking beyond the popularly accepted knowledge about social development represented by economic and conflict theory. This approach provides a more robust generalization that more adequately describes social advancement, and concludes that classical researchers did not consider leadership as a social segment to be studied, that influences societal and cultural development. Leadership understanding of societal and cultural development is critical for enabling them to lead positive social change. ABSTRACT Depth The Depth section compares modern research in societal and cultural development to the theories of classical researchers in order to further develop the findings of the classical study, and to determine if leadership...
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...Pre-Socratic Period Thales of Miletus Background: Thales of Miletus (fl. c. 585 BC) is regarded as the father of philosophy. Thales of Miletus was considered one of the Seven Wise Men of ancient Greece. Thales was the first of the Greek natural philosophers and founder of the Ionian school of ancient Greek thinkers. Works/Writings/Philosophy: His is said to have measured the Egyptian pyramids and to have calculated the distance from shore of ships at sea using his knowledge of geometry. He also predicted an eclipse of the sun. In geometry Thales has been credited with the discovery of five theorems like the one that a triangle inscribed in a semicircle has a right angle. He tried to discover the substance from which everything in nature is made off and suggested water. Thales is important in bridging the worlds of myth and reason. He initiated the revolutionary notion that to understand the world one needed to know its nature and that there was an explanation for all phenomena in natural terms. That was a giant step from the assumptions of the old world that supernatural forces determined almost everything. While considering the effects of magnetism and static electricity, he concluded that the power to move other things without the mover itself changing was a characteristic of "life", so that a magnet and amber must therefore be alive in some way (in that they have animation or the power to act). If so, he argued, there is no difference between the living and the dead...
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...was of much value as a check against this translation. In addition, Dean Russell had his work reviewed by Bertrand de Jouvenel, the noted French economist, historian, and author who is also thoroughly familiar with the English language. While Mr. de Jouvenel offered many valuable corrections and suggestions, it should be clearly understood that Dr. Russell bears full responsibility for the translation. The Law The law perverted! And the police powers of the state perverted along with it! The law, I say, not only turned from its proper purpose but made to follow an entirely contrary purpose! The law become the weapon of every kind of greed! Instead of checking crime, the law itself guilty of the evils it is supposed to punish! If this is true, it is a serious fact, and moral duty requires me to call the attention of my fellowcitizens to it. Life Is a Gift from God We hold from God the gift which includes all others. This gift is life — physical, intellectual, and moral life. But life cannot maintain itself alone. The Creator of life has entrusted us with the responsibility of preserving, developing, and perfecting it. In order that we may accomplish this, He has provided us with a collection of marvelous faculties. And He has put us in the midst of a variety of natural resources. By the application of our faculties to these natural resources we convert them into products, and use them. This process is necessary in order that life...
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...Examine the use David Simpson makes of Ẑiẑek’s theoretical work in his study 9/11: The Culture of Commemoration. “The routines of commemorative culture, whether private or public, exist to mediate and accommodate the unbearably dissonant agonies of the survivors into a larger picture that can be metaphysical or national-political and is often both at once.” (Simpson 2) David Simpson’s study 9/11: The Culture of Commemoration published in 2006 focuses on a post-9/11 America wracked by fear and paranoia. The “war against terror” implacably positions the American nation against vengeful messianic Islamist “terrorists” who represent the other, the enemy, and are identifiable en masse as “the culture of terror”. The tragic events of the day known globally as 9/11 shattered any illusion Americans might have had about an ethic of tolerance operating both within and without their borders. But Simpson notes in his introductory arguments that while that day has been represented as a rupture with known reality it had a familiarity about it that can be traced over time to the influence of television and film, and was thus already embedded within American culture as a shocking explosive tragedy waiting to happen. Simpson states unequivocally that it’s time we turned to “those who speak for theory” to guide and lead us towards a new cultural understanding of 9/11, mentioning the Slovenian philosopher and cultural theorist Slavoj Ẑiẑek as part of a respected cohort of theorists: “The...
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