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The human society has been running on fumes - the fumes of pleasure, reward, gratification and charm. And while walking on this illustrious path, they have constructed illustrious ideals without thinking about their practicality and actual implications in the society and have tried their best to stand up for those ideals, despite the fact that these so-called ideals have nothing to do with genuine everyday human existence whatsoever. On this disorderly path of delusions, humanity has organized its religions - it has developed its methods of education - and to watch over all these structures, it has developed its so-called governments on an illustrious ideal of democracy. Democracy - that is what it’s called, when a huge population of sapiens are made to think that they are competent enough to choose the individual or individuals who would essentially be in control of their lives in the society.
Journal of Critical Realism
This paper develops a theory of how democratic governance is possible. It analyses democracy as a laminated system consisting of three interdependent levelsthe political/institutional, the social/interactional, and the psychological/intrapsychiceach of which is necessary for the others to exist. Each level is subject to a regulatory principle that is necessary for it to function appropriately. At the political/institutional level, competing political parties must be governed by the regulatory principle of 'loser's consent,' in which the losing party must agree to cede power to the winning party. At the social/interactional level individuals from opposing political parties must be governed by the regulatory principle of a superordinate identity as citizen, which allows them to transcend their partisan political identities. At the psychological/intrapsychic level individuals must be governed by the regulatory principle of mutuality/thirdness which allows the possibility of an alternative to the binary identities that result from the doer/done-to position.
Research on Humanities and Social Sciences, 2012
This paper deals with the question that is democracy a form of government? or it is a human instinct that usually lures individuals to attain self seeking interests. Democracy is an instinct rather a form of government. It is an inborn capability in the individual to respond in the prevailing circumstances according to his heart. It originates with the birth of Homo sapiens. For example Adam was prohibited for eating a seed but he ate that for his pleasure and fulfilled the desire. Human beings do have three types of conscious, Nafs-i-Ammara, (Idd, Sygmond Fried called it Libido) Nafs-i-Lawama, (Ego) and Nafs-i-Mutmainna. Therefore, in a society the individuals who are dominated by their instinct of Nafs-i-Mutmainna are involved in such activities that are for the good of human beings. If they are ruled by Nafs-i-Ammara or Nafs-i-Lawama, they may pursue their self seeking interests and pleasures or became selective respectively. Adam was dominated with his Nafs-i-Ammara at the time of pursuing his self seeking interest and ate that seed that was prohibited. This research is based on empirical and qualitative methods.
European Journal of Pragmatism and American Philosophy, 2020
Democracy is in retreat, so assert influential voices in the West. With the rise of populism and hate politics in relation to immigration, religion and colour. Three types of threat to democracy: coups, catastrophes and technological takeovers. While military coup will become less common, other forms of " coups " will constrain elected governments even while they remain formally in power. Further, there are many looming threats to civilisation, including environmental crises and nuclear warfare that could make democracy seem like an unaffordable luxury. Information technology has ensured that we have become dependent on forms information sharing that we neither control nor fully understand. On the other hand, some argue the fact that while influential voices in academia and the media contend that democracy is in decline worldwide, using a variety of measures, the global proportion of democracies is actually at or near an all-time high. The current rate of backsliding is not historically unusual; and that this rate is well explained by the economic characteristics of existing democracies. Democracy is the active participation of politically conscious citizens with the requisite understanding of the meaning of democracy, as citizens of a political society in a polity endowed with political rules and institutions. It is a system for choosing and replacing the government through free and fair elections and one that protects the human rights of all citizens and a rule of law, in which the laws and procedures apply equally to all citizens. The classical Athenian democracy was direct democracy. Hence, this lecture undergirds the fact that democracy has now many names-liberal, illiberal, revolutionary, social, and Chris-tian…democracy. What is in a Name? The lecture asks what democracy is and what are the versions of democracy imposed on people in today's world? Democracy creates losers as well as winners. After all, somebody has to pay the higher taxes it imposes and those who see their monopolies disappear tend to be not too happy with it. These tensions, especially when the losers are powerful enough to undermine democracy, are one major reason why the fate of many democracies has been precarious. It suggests itself seems within reach only to elude and appears readily practicable only to resist realisation. It submits itself, seems within grasp only to elude, and appears readily doable only to resist fulfilment... Key words: liberal, illiberal, revolutionary, social, Christian democracy; democracy retreat, democratic development
Democracy is the art of running the circus from the monkey cage."
It is common sense today to say that 'democracy is in crisis'. This apparently obvious crisis of democracy has several aspects: it is a crisis of its representative dimensions; it is a crisis that exposes the tensions and intrinsic contradictions between the political and the economic and financial orders; but it is also a crisis that begins to question the actual future of democracy, announcing the possibility that democracy may be replaced by something else for which we don't have a name yet. In this article I start by looking at the modern (re) invention of democracy, trying to grasp the ways in which 'the people' has been theorised. After, I look at the challenges Europe is facing today, mainly in what concerns the economic and financial crises on the one hand, and the refugees and humanitarian crises on the other. I conclude by showing how and why democracy can only be defined as 'crisis' and why 'the people' must remain simultaneously invisible and un-bodied, in order to fight current populist threats. What is democracy? What are its premises, its necessary conditions and its conditions of possibility? What are its limits? These are some of the questions that seem apparently straightforward to answer-we all recognise democracy, defined by its procedures, methods or regulative ideals. However, even this preliminary consensus is subjected to critique and several interpretations. Some authors define democracy as a 'method' of selection of representatives (Schum-peter 2003; Dahl 1973; Bobbio, 1987); others define it via a set of ideals with intrinsic value and not merely instrumental, such as the ideals of equality, liberty and fraternity (Rawls 1999). According to the priority we establish at the beginning of our democratic construction, the results can be very different: a more egalitarian democracy; a more liberal democracy; a representative democracy ; one that tries to deepen the relationship between the dimensions of representation , participation and deliberation. Therefore, we are led to the conclusion that there is not one model of democracy, but many democratic instantiations. This suggests that contrary to many attempts of several democratic theories,
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