Gang Rape In France: The Times carries this disturbing story about gang rape among North African immigrants in France, and tolerance of the practice by the immigrant community. You know it's bad when Richard Gephardt can credibly accuse you of of adopting a position so protectionist that it's "demagoguing.
Thankfully, what seems to be equally consistent is that these Utopias were relatively short-lived. History, therefore, appears to prove two things: Not exactly a ringing endorsement.
Yet we need Utopia more than ever. In itself this might not be so bad, except for the increasingly obvious fact that the system is not working, not for most people and not most of the time. Income inequality has increased dramatically both between and within nations. National autonomy has become subservient to the imperatives of global economic institutions, and federal, state, and local governance are undermined by the protected power of money.
Profit-driven industrialization and the headlong rush toward universal consumerism is hastening the ecological destruction of the planet. Opinion polls, street protests, and volatile voting patterns demonstrate widespread dissatisfaction with the current system, but the popular response so far has largely been limited to the angry outcry of No!
No to dictators, No to corruption, No to finance capital, No to the one percent who control everything.
But negation, by itself, affects nothing. The dominant system dominates not because people agree with it; it rules because we are convinced there is no alternative.
Utopia offers us a glimpse of an alternative.
Utopia, broadly conceived, is an image of a world not yet in existence that is different from and better than the world we inhabit now. For the revolutionary, Utopia offers a goal to reach and a vision to be realized.
For the reformer, it provides a compass point to determine what direction to move toward and a measuring stick to determine how far one has come.
Utopia is politically necessary even for those who do not desire an alternative society at all. Thoughtful politics depend upon debate and without someone or something to disagree with there is no meaningful dialogue, only an echo chamber.
Without a vision of an alternative future, we can only look backwards nostalgically to the past, or unthinkingly maintain what we have, mired in the unholy apocalypse that is now.
Politically, we need Utopia. Yet there are theoretical as well as practical problems with the project. Even before the disastrous realizations of Utopia in the twentieth century, the notion of an idealized society was attacked by both radicals and conservatives.
From the Left, Karl Marx and Frederick Engels famously criticized Utopians for ignoring the material conditions of the present in favor of fantasies of a future—an approach, in their estimation, that was bound to result in ungrounded and ineffectual political programs, a reactionary retreat to an idealized past, and to inevitable failure and political disenchantment.
From the Right, Edmund Burke disparaged the Utopianism of the French Revolution for refusing to take into account the realities of human nature and the accumulated wisdom of long-seated traditions.
With some justification, Burke felt that such leaps into the unknown could only lead to chaos and barbarism. Utopia was a bad idea.🔥Citing and more! Add citations directly into your paper, Check for unintentional plagiarism and check for writing mistakes. News, Exclusive Analysis, and Hundreds of Research Papers Relating to the Original Christian Church for Those That Believe the Bible.
Social justice and human well-being are in principle predictable and controllable, and are often so in practice, which Walden Two promises and, which we shall see, applied behavior analysis advances. Skinner's (a, b, a, b) naturalistic approach to purpose, mind, and freedom was never well received in American intellectual and.
Saturday, October 25, [David Bernstein, 10/25/ PM]Straw Man Criticism: Blogging, and being involved in public debates more generally, leaves one open to criticism, and sometimes the critics even turn out to be right.
But in a couple of recent instances, bloggers have criticized arguments I never made, setting me up as a libertarian strawman. I. The Notion of Atheism - II. Plato's Classification and the Materialistic Root of Atheism. 1. Plato's Philosophical Reflection on Atheism Thomas More's Utopia - moral philosophy and religion Enlarge As to moral philosophy, they have the same disputes among them as we have here: they examine what are properly good both for the body and the mind, and whether any outward thing can be called truly good, or if that term belong only to the endowments of the soul.