3 edition of Ethics of democracy found in the catalog.
Ethics of democracy
Post, Louis Freeland
|LC Classifications||HN64 .P78 1916|
|The Physical Object|
|Pagination||2 p. l., iii-xxiii, 374 p.|
|Number of Pages||374|
|LC Control Number||16019481|
Just acts occur between people who participate in things good in themselves and can have too much or too little of them; for some beings e. This is in fact the origin of the question whether friends really wish for their friends the greatest goods, e. Friendship based on utility is for the commercially minded. And the demands of justice also seem to increase with the intensity of the friendship, which implies that friendship and justice exist between the same persons and have an equal extension. If good condition is firmness of flesh, it is necessary both that bad condition should be flabbiness of flesh and that the wholesome should be that which causes firmness in flesh. Most people prefer being loved to loving, since they desire flattery and honor.
For i that would imply the possibility of the same thing's having been subtracted from and added to the same thing at the same time; but this is impossible-the just and the unjust always involve more than one person. May you be struck by philosophical lightning. All goods must therefore be measured by some one thing, as we said before. One cannot be a friend to many people in the sense of having friendship of the perfect type with them, just as one cannot be in love with many people at once for love is a sort of excess of feeling, and it is the nature of such only to be felt towards one person ; and it is not easy for many people at the same time to please the same person very greatly, or perhaps even to be good in his eyes. It is by their likeness to the friendship of virtue that they seem to be friendships for one of them involves pleasure and the other utility, and these characteristics belong to the friendship of virtue as well ; while it is because the friendship of virtue is proof against slander and permanent, while these quickly change besides differing from the former in many other respectsthat they appear not to be friendships; i. And since the equal is intermediate, the just will be an intermediate.
In other words, the questions are What is the content of morality? Philosopher David Norton applies classical concepts of virtue to the premises of modern democracy. Or, to use the inclusive economic term, labor needs land: the one thing, the only thing, that labor must have and cannot make. Our conviction, that ordinary men and women have what it takes to participate responsibly in the government of their society is, in fact, the same conviction as that on which the attribution of rights is based. Again, the matter in dispute is not whether the thing happened or not, but its justice; for it is apparent injustice that occasions rage. Injustice on the other hand is similarly related to the unjust, which is excess and defect, contrary to proportion, of the useful or hurtful.
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This is why we do not allow a man to rule, but rational principle, because a man behaves thus in his own interests and becomes a tyrant.
The physical problems we may leave alone for they do not belong to the present inquiry ; let us examine those which are human and involve character and feeling, e. By providing a pluralistic account of moral life that is both unified and coherent, Pappas considers Ethics of democracy book to be essential to an understanding of Dewey's other philosophical insights, especially his views on democracy.
Its goal is to help the reader better engage the issues and arguments on all sides with greater clarity. Money, then, acting as a measure, makes goods commensurate and equates them; for neither would there have been association if there were not exchange, nor exchange if there were not equality, nor equality if there were not commensurability.
Not a few things about friendship are matters of debate. It is by their likeness to the friendship of virtue that they seem to be friendships for one of them involves pleasure and the other utility, and these characteristics belong to the friendship of virtue as well ; while it is because the friendship of virtue is proof against slander and permanent, while these quickly change besides differing from the former in many other respectsthat they appear not to be friendships; i.
From this follow the identity of mind and body, the necessary causation of events and actions, and the illusory nature of free will. Therefore also the whole is in the same ratio to the whole; and this coupling the distribution effects, and, if the terms are so combined, effects justly.
Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond.
I happen to agree with you. Service for service is the condition of civilized life. But at that time American democracy showed enough vitality to overcome this disease. According to Aristotle, citizens should not cooperate simply because the laws compel them to.
Timocracy, which in the Politics is called a polity or constitutional government, derives its name from the Greek word teme, meaning property qualification. For it is he that asks for the service, and the other man helps him on the assumption that he will receive the equivalent; so the assistance has been precisely as great as the advantage to the receiver, and therefore he must return as much as he has received, or even more for that would be nobler.
But to those who thus wish good we ascribe only goodwill, if the wish is not reciprocated; goodwill when it is reciprocal being friendship. For the term 'gain' is applied generally to such cases, even if it be not a term appropriate to certain cases, e. Now the other communities aim at advantage bit by bit, e.
For all friendship is for the sake of good or of pleasure-good or pleasure either in the abstract or such as will be enjoyed by him who has the friendly feeling-and is based on a certain resemblance; and to a friendship of good men all the qualities we have named belong in virtue of the nature of the friends themselves; for in the case of this kind of friendship the other qualities also are alike in both friends, and that which is good without qualification is also without qualification pleasant, and these are the most lovable qualities.
But all these seem to fall under the political community; for it aims not at present advantage but at what is advantageous for life as a wholeoffering sacrifices and arranging gatherings for the purpose, and assigning honours to the gods, and providing pleasant relaxations for themselves. It may seem strange that Aristotle lists democracy among the corrupt forms of government, as we generally think of democracy as one of the greatest inventions of the Greeks.
All the communities, then, seem to be parts of the political community; and the particular kinds friendship will correspond to the particular kinds of community. Since the unjust man is grasping, he must be concerned with goods-not all goods, but those with which prosperity and adversity have to do, which taken absolutely are always good, but for a particular person are not always good.
Land is the sole condition of all economic processes that labor generates. But even the majority vote cannot deprive individuals of their rights.
For the justice which distributes common possessions is always in accordance with the kind of proportion mentioned above for in the case also in which the distribution is made from the common funds of a partnership it will be according to the same ratio which the funds put into the business by the partners bear to one another ; and the injustice opposed to this kind of justice is that which violates the proportion.
It is plain, then, that being unjustly treated is not voluntary. And in poverty and in other misfortunes men think friends are the only refuge. The time is now to advocate for a more democratic world, and many are taking up the cause. The more perfect the interchange in its economic — and moral — qualities, the higher the civilization.
But with regard to the education of the individual as such, which makes him without qualification a good man, we must determine later whether this is the function of the political art or of another; for perhaps it is not the same to be a good man and a good citizen of any state taken at random.
Most people prefer being loved to loving, since they desire flattery and honor.Nicomachean Ethics By Aristotle Written B.C.E Book V: 1 With regards to justice and injustice we must (1) consider what kind of actions they are concerned with, (2) what sort of mean justice is, and (3) between what extremes the just act is intermediate.
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Dec 29, · In Our Name: The Ethics of Democracy [Eric Beerbohm] on hildebrandsguld.com *FREE* shipping on qualifying offers. When a government in a democracy acts in our name, are we, as citizens, responsible for those acts?
What if the government commits a moral crime?
The protestor's slogan-- Not in our name! --testifies to the need to separate ourselves from the wrongs of our hildebrandsguld.com by: Adapted by Robert Clancy from the book Ethics of Democracy by Louis F.
Post, ca. Democracy, from Greek Demos (people) and Krateo (rule), means Rule of the People. Not some of the people, but all the people. Ethics, we know, is the science. Failing this, both democracy and ethics remain sterile, empty concepts.
In this, Addams's earliest book on ethics--presented here with a substantial introduction by Charlene Haddock Seigfried--she reflects on the factors that hinder the ability of all members of society to determine their own well-being/5().
Get this from a library! Pedagogy of freedom: ethics, democracy, and civic courage. [Paulo Freire] -- This book displays the striking creativity and profound insight that characterized Freire's work to the very end of his life-an uplifting and provocative exploration not only for educators, but also.