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Can some practices be morally legitimate - Assignment Example

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Name Institution Instructor Course Date Can some practices be morally legitimate? For quite some time, Western states have been manufacturing, producing, and selling their goods in the developing countries. As such, at some times, they end up employing sweatshop labor, dump garbage in populated areas, and bribe government officials…
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Can some practices be morally legitimate? For quite some time, Western s have been manufacturing, producing, and selling their goods in the developing countries. As such, at some times, they end up employing sweatshop labor, dump garbage in populated areas, and bribe government officials. Therefore, in this paper, I will seek to derive an argument highlighting whether these actions are morally legitimate or not. A closer definition points at these actions as corruption cases. Lately, the main agendas of all policy makers including politicians comprise of causes, effects, and ways of combating corruption in a national and international scope. When these government officials accept bribery from the Western companies, they abuse their public given mandate for their private gains. This is a paradigmatic corruption (Benjamin 3-4). However, when western companies bribe government in the developing countries and dump garbage in populated areas, these actions do not involve abuse of power but rather corrupt justice. Bribing, dumping garbage, and employing sweatshop labor for self-gains can never be morally legitimate no matter what kind of justification one may accord these actions. That is why attempts to find identification for corruption as a legal or moral offence do not stand a chance to succeed. To many, bribery is a quintessential mode of corruption and perhaps one of the most plausible candidates of corruption. Before 1997, for instance, it was not against the law for companies to bribe in order to secure a contract from other countries. This means that corruption is not necessarily an aspect of law. This is because of the point that, corruption is rather a fundamental matter of morality (4-6). Hence, even though different sociologists may suggest ways to legitimize bribery, dumping of garbage in populated areas, and employ sweatshop labor, these actions cannot be morally legitimate. Accordingly, if an action done by a person one hand deems to cause harm on another on the other end is an act of corruption. Dumping garbage in populated areas in deed an action done by the Western countries and must cause damage or harm on the populated areas in the developing countries. Cognitively, the motives of corruption are variable. Thus, the actions that include bribery involve motives and desires of corruption. Motives of corruption include desire for power, status, and wealth. Apparently, there is one cause of corruption where people might think of it as associated with corruption, namely, acting on behalf of good, are however, morally illegitimate actions (8-10). In this vein, much care is imperative. This is simply because a putative act of corruption such as western countries dumping garbage in populated areas within developing countries can never be a noble cause of corruption thus not morally legitimate. Since it describes a particular phenomenon in its deepest sense, legitimacy is inherently social. Following its concept, once a person says it is right to act or rule, he, or she says something with a deeper meaning rather than the capacity of the actor. People ordain rights socially whereby, an actor has a right to act and govern or rule only if it is right. Hence, this procedure of following the right channels makes the act morally right. In the case of the western countries, it is understandable that their actions are not morally legitimate simply because, instead of following the correct procedure for selling most of their goods in the developing countries, they opt to give bribes (13). In this context, it is also imperative to set forth that, since they manipulate officials of the developing countries in order to access dumping areas, their processes do not adhere to rules and governing policies of these countries, hence morally illegitimate. In addition, according to the society, the quality of legitimacy ascribes to the practices, identity, and interests of an actor. In an institutions, legitimacy ascribe to principles, rules, and norms. If it happens that a society ordains these qualities, people may say such things enjoy the command of legitimacy. When the society ascribes legitimacy to an institution or actor, people describe it as legitimate. Constantly, political actors seek legitimacy for their preferred institutions or for their personal gains (16-18). In so doing, they are engaging in practices of legitimating. Seeking of ways to justify their interests, practices, and identities characterizes political actors’ institutional designs since legitimating is a normative process. Note that, claims of legitimacy denote legitimating politics, but not necessarily legitimacy. With regard to this explanation, something can only be morally legitimate if the actor does not denote actions that will have negative effects on the recipient. In conclusion, due to its social nature, people should not conflate legitimacy with other social values. Scholars, journalists, and politicians tend to use the language of legitimacy interchangeably with other languages like those of justice, morality, rationality, and legality. Just because someone may describe his or her actions as legitimate with response to a certain body of legal doctrines does not necessarily mean his actions are morally legitimate (20). Thus, there is no way western countries can claim their actions towards the developing countries by any means morally legitimate. People should not think of logic, legality, rationality, and justice among other sociological or ethical words as synonyms for moral legitimacy. Works Cited Benjamin, Barber, “Jihad vs McWorld”. New York: Balantine Books, 1995, pp. 3-20. Print. Read More
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