Authorizing Inequality among Men by Natural Law - Essay Example

Essay, History and Political Science Topic: Why does Rousseau believe that the natural law does not authorize inequality among men? Discuss 1. 'A man who really fights for justice must lead a private, not a public, life if he is to survive for even a short time' (A, p. 36). The quote is from “Apology” by Socrates. 2. “….man needs no capacity, but that of surrendering himself to the will of god…” On Liberty, p.71.The quote is from Liberty by John Stuart Mill. 3. “So a ruler need not have all the positive qualities I listed earlier, but must seem to have them...” Machiavelli, p. 55. This quotation is from the book The Prince by Machiavelli 4. “Our love of what is beautiful does not lead to extravagance; our love of the things of the mind does not make us soft. We regard wealth as something to be properly used, rather than as something to boast about.” Pericles, p. 147 5. “The bourgeoisie, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his natural superiors, and has left no other bond between man and man than naked self-interest, than callous cash payment” Marx, p. 738. This quote is from “Manifesto of the Communist Party, Chapter I “Bourgeois and Proletarians.” 1. When one lives the life away from the public eye, it is known as private life. Socrates reasons out his choice for living a private life that enabled him practice philosophy. He says that he has the divine umbrella that protects and guides him for dos and don’ts in life. As for taking active part in life, he asserts that he has no divine directions. Socrates was too sincere, too honest as such he was unfit to be in public office and he would not be able to survive in the dishonesty prevailing over there. A public life is one that concerns and associates with the state. This area is engulfed with secular interests. According to the convictions of Socrates, if he were to take active interest in politics, in all probability it would not help him nor would it help the society. Personally his actions and responses are identical whether they concern the private or public life. One can control and discipline one’s private life, but as for public lifean individual is controlled by extraneous considerations and will have to make compromise with truth. 2. According to John Stuart Mill, self-will is one of the great misdemeanors of man. The barometer of goodness of humanity consists in obedience. A man has no choice but to act and perform. That which the human being does not consider as duty is a sin. Human nature is fundamentally corrupt as such redemption is only possible by killing human nature from within. With this perspective of life, demolishing any other human faculties, capabilities and vulnerabilities cannot be considered as evil. … Man needs no capacity, but that of surrendering himself to the will of God, meaning the capacity to surrender itself is a great quality and liberty is kindergarten stuff as compared to the capacity to surrender. This is the Calvinistic theory. For man is the controller of all types of liberties. For an individual who knows the infinite power of surrender, individual liberty is of no consequence to him. Individual liberty is the demand by the imperfect individual. Total surrender is the domain of the perfect individual. 3. This book contains the guidelines for the dictators and tyrants to rule their subjects. Most of the important rulers of Europe have benefited from the advice contained in the book and they helped to shape the governing policies. It has been hailed as the supreme guide of governance. The dictums prescribed by Machiavelli must have appealed to the baser instincts of such undemocratic rulers. He believed that the origin and substance of power was through wicked actions. He carefully distinguishes between getting and retaining power, which is done by wicked actions, but it is not possible to attain glory by being wicked. He lists several positive qualities the ruler is expected to have and finally argues that “So a ruler need not have all the positive qualities I listed earlier, but must seem to have them.” Meaning the world of show, make-believe and propaganda are more important to the ruler than the world of reality. His main objective is to rule and retain the seat of power; no matter what methods he employs to rule! 4. (This statement is recorded by Thucydides (460-400 B.C.), made by Pericles at the public ceremonial burial of the first Athenians killed in the war with the Spartans.) This is the statement by Pericles in defense of democracy, hailing the virtues of this political system. The system of democracy has stood the test of time, and it is the political system practiced by the majority of the Nations even today. It is not only the system for the greatest good of the greatest number of people, but for all of them. In a true democracy the ruling party and the opposition are alternative beats of the same heart as both are involved in the welfare of the people. Judiciary is one of the strong arms in the democratic system that protects the rights and freedom of the people. The humblest of the man, the ablest of the man is able to occupy the position of power, if he is voted to that position. The life of a political leader is free and open and is liable to public scrutiny. In a good democracy the leader commands deep respect of the people. Wealth is a means to an end and the ends are noble. Not the military might, but the courage and loyalty are the weapons of the people. As such Pericles says, “Our love of what is beautiful does not lead to extravagance: our love of the things of the mind does not make us soft. We regard wealth as something to be properly used, rather than as something to boast about.” When rich people are humane and benevolent, society, devoid of exploitation, benefits to a great extent. 5. Karl Marx launches a virulent attack against capitalism and the creation of world market by the modern industry. According to Max, revolutionary changes which occurred in the system of production helped the rich at the cost of the working class. Marx gives prime importance to labor amongst the four factors of production, land, labor, capital and organization as capital without labor is dead. Religion has also played the dubious role in the exploitation game of the poor, according to Marx. Free Trade is a tool of economic exploitation of the working class. The bourgeoisie is responsible for the destruction of the society in every sphere, every profession has been robbed of its dignity, the familial values have been sacrificed at the altar of profit-mongering, and only money relation prevails in the society. Human dignity and freedom of an individual in the real sense of the term is lost forever and the initiative of an individual is attacked from all ends. Why does Rousseau believe that the natural law does not authorize inequality among men? Discuss Rousseau reasons that to be measured as a law it has to be agreed upon judiciously and to be natural it must “speak with the voice of nature”. In order to understand the nature of inequalities we need to research the physiognomies and aphorisms which are natural to humans outside of the inauthenticity of society. Rousseau parts reason or perfectibility from the characters of man. e thus advocates a positive stance on the nature of man. Humanity’s inquisitiveness for perfection consists of both positive and negative progressions, but in its present demonstration it leads to a breakdown in equality which results in a state of war. Rousseau articulates that violence and inequalities are not intrinsic to humans but they take place due to socialization and inappropriate contention of reason. He categorizes two types of inequalities: natural and moral. The former relate to the differences in intelligence, age, reasoning faculty, health and other physical characteristics. He attaches more importance to the latter category. He believes that these inequalities happen due to agreement and convention. As such these inequalities are as the consequence of the political rule and they can be averted. About moral inequalities he proves that they do not occur in the state of nature on account of several human aphorisms. Rousseau claims two basic aphorisms which exist prior to a man’s fostering within human societal systems of judiciousness. These are self-preservation and pity. He argues “But as long as we are ignorant of the natural man, it is in vain for us to attempt to determine either the law originally prescribed to him, or that which is best adapted to his constitution”(p.13). These principles are the source of natural rights. A natural right is universal among all people as it is the gift for the humanity. In that original gifted state a man thinks about the accountability and prevents harm for other responsive beings. This is unless an individual’s self-protection is in peril. Pity and self-preservation are the balancing factors and they are mutually inclusive and make it possible for brutal men to co-exist. These two principles are rarely at loggerheads as one man’s pity should block him from being meddlesome in another‘s attempts for self-preservation. Rousseau articulates that the natural man requires dynamic sense devoted towards self-preservation. The essential difference between humans and animals is the faculty of perfectibility. The inborn nature of man is essentially free and he has the freedom to override the natural instincts. This distinct malleability and limitless talent gives humans the competency for vice and virtue to develop. The faculty of perfectibility or the capacity for rationality is developed on account of a desire or fear. Perfectibility also implies that an individual has to make efforts to attain that level and one has to bear the pulls and pressures of their environment. In their natural state, an individual has just the natural passions of sex, food and rest and fear of pain and hunger. The basic instincts lead to the fulfillment of all these instincts and our efforts for self-preservation will not lead to the conflict of self-preservation of others. In Rousseau’s state of nature, human values are supreme than the secular embellishments. Pity takes the place of laws, virtues and morals. Most of the laws are framed to check the improprieties of the man and prescribe appropriate punishment in tandem with the intensity of such misadventures. Pity takes the place of laws, morals and virtues. Savage men aren’t disposed to to quarrels – they are unsocial and have no notion of propriety or retaliation. Only self-preservation and pity can provide assurance about human equality. It is due to humanity’s aptitude for perfectibility that creates the prospectus for the greater good or the greatest evil. Passions dominate mankind and drive him to desire things and to fear others. Rousseau’s natural man is simple and straightforward. The institutions created by the society applying reason, create unequal competition amongst the people. Rousseau states “All ran to meet their chains thinking they secured their freedom, for although they had enough reason to feel the advantages of political establishment, they did not have enough experience to foresee its dangers” (p. 54). He articulated that the early society was the happiest, because the demands of the man were limited and he was not impacted by the artificialities of the materialistic civilization. All issues are created by men, society and the authorities that govern and their selfish approach is the root cause of all inequalities. Natural law does not authorize inequality among men and peaceful conditions prevail, without being influenced by negativities. Work Cited Rousseau, Jean-Jacques. Discourse on the Origin of Inequality. Filiquarian Publishing, LLC, 2007 Read More