Good governance powerpoint WH
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An exposition of the social, economic and political implications of the Principle
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Good governance powerpoint WH
- 1. Good Governance Cleeve House 16 June 2010
- 3. What is the purpose of government?
- 10. Structures to satisfy these desires Religion To worship Education For knowledge and skills Civil society, politics For position and authority Economy For material things Family To experience love Social system Human desire
- 14. The family system Fulfiling the desire for loving relationships
- 19. Family is the basis of society Love Life Lineage
- 22. The family is the basis of society Familial collapse -> social collapse Society more than just families Social structures and institutions Distinction between family and society family based on affection - forgiveness society based on justice Affection in social relations -> corruption (nepotism) Legalism in family relations -> destruction
- 23. Family -> society Family expands -> small society Affection declines as distance increases Scarcity of goods - selfishness/limitations to generosity -scarcity of desirable goods -> destructive conflict => Need framework of commonly accepted rules
- 24. The economic system Fulfilling the desire for goods to be able to live a comfortable life
- 32. Civil society Fulfiling the desire for social position and power
- 36. Educational system Fulfilling the desire for knowledge and understanding of the world we are to inhabit
- 41. Religion To satisfy the desire to worship
- 45. Summary Idolatry Religion Worship Falsehood, indoctrination Education Knowledge, thinking Murder Civil society Position Stealing Economy Material things Adultery Family Experience love Crime Social system Human desire
Hinweis der Redaktion
- We are living in a time when politics intrudes on our lives from everywhere. As soon as we turn on the radio or the TV, we immediately hear politicians complaining about the state of affairs and promising to solve all problems if they could get the power. Periodically adult citizens have an opportunity to vote in an election to decide which candidates will get into power. Therefore, it is very important to consider the role and the function of the government, to evaluate, judge and to respond intelligently to what is going on in the world of politics.
- Government of people .therefore need to understand what it is to be human. Good understanding of human nature the basis of all good theories of government. Theories which have led to disaster based on faulty theories.
- Aristotle said this 2500 years ago. Still repeated and still quoted because he was right. Rings true. Makes sense. He didn’t discover it just articulated it because he had an accurate understanding of human nature. Wisdom. So many cruddy theories been discredited. Raises questions What is it that brings happiness. Turn again to the master Important to have an accurate unerstaning of human nature. Realistic. Not idealistic. Tailor instituions to suit people, not people to suit instituions.
- The first question we should ask ourselves is this: What is the purpose of government ? To answer this question we have to look back at history so as to understand the origin of society. Was there ever a time when the society did not exist and people lived separately from each other? Hardly, as Aristotle noted a long time ago:
- This is based on Rev Ahn's lecture
- Why the tribes of Israel wanted a king like other people War is the mother of government Origin lof laws
- Game of football rules players umpire penalties organising body
- The family is a natural institution based on the conjugal love and sexual attraction between a man and woman and their desire for children who are the fruit of that love. Because they are so emotional, the bonds within the family are very strong and we naturally feel that there are ties of duty and obligation that link us together. These ties we feel not only for our immediate family but also for uncles, aunts, cousins, and other relatives even if we have never met them. Naturally, the more distant a relative is, the weaker the attachment becomes; yet it is not for nothing that we say 釘 blood is thicker than water. The most fundamental social relations we have are familial. In fact there has never been a society which has not had the family as its smallest and most basic unit. Love between a man and woman. Marriage. Conjugal love. Children as fruit and expression of their love. Parental love. Siblings. Family. Lineage. Grandkids. Balance between public and private individual/whole Drinking famly money ‘ Manners make the man’
- 1948 Britain was still in pretty good shape! What would Elliot have said today?
- There is only a certain amount that an individual can achieve by himself. It is possible to survive by oneself, grow one's own food, build one's own house, make one's own clothes etc. But much more can be accomplished by cooperating with others. Naturally people prefer to work with their relatives because usually they can trust them more. So one of the earliest and most important functions of the family was economic which is why in most traditional societies parents, children and other relatives worked together to secure all they needed to survive.
- The most fundamental social relations we have are familial. In fact there has never been a society which has not had the family as its smallest and most basic unit. Love between a man and woman. Marriage. Conjugal love. Children as fruit and expression of their love. Parental love. Siblings. Family. Lineage. Grandkids.
- As time goes on families expand gradually becoming small societies. As they do so the strength of affection between people declines as the distance between them increases. In favourable circumstances through intermarriage and friendship these small societies merge into a larger society. Usually they helped each other one way or another, they feasted together and celebrated important occasions and shared products of their work as far as they thought it just. In a closely related society traditions and customs developed which explained who should do and what they should do, and which role is assigned to everyone.
- The first of these is stability of possession. People naturally share what they have within the family, with those for whom they have a natural affection. Scarcity though leads to envy and conflict. People want things for themselves and their family. But at the same time everyone wants to be left undisturbed in the enjoyment of his proper possessions. People want to own , not merely possess, goods. So the rule that "every man no matter how we happen to feel towards him, be left undisturbed in the enjoyment of his proper possessions" develops, and is followed because people believe it to be useful. They know their own desires, and through feeling sympathy for others, extrapolate that everyone feels the same way. Through this ownership relationship exists, not just between the person and the thing, but also between people, because that ownership is acknowledged. So ownership is defined relationally. It is an artificial social convention. But once everything is owned by someone, the contention is stopped as long as everyone abides by this convention. The de facto qualifications for ownership (Hume is not interested in abstract de jure ones), are present possession, occupation, prescription, accession and succession. These are the correct rules, because they are the ones most natural and in harmony with human nature and inclinations. Thus they are least likely to be questioned. The benefit of the institution of property is that the short term outlook of most people is replaced by a long term view. For example, if people can pass things on to their descendants, as is their natural inclination, they are more likely to be industrious and frugal. David Hume, A Treatise of Human Nature (Oxford: Oxford University Press: Press, 1978), 501f. Hume's three Principles of Justice are comparable to the three Great Blessings in Divine Principle. This one, stability of possession is like the third blessing, to have dominion over the creation, to be Lord of Creation, co-creator with God and perfect one's creativity through this.
- However it is not enough for people to have stability of possession. Since people have different goods there has to be a way for people to be able to exchange their property. The second principle is therefore, the convention that rights over goods may be transferred by consent, and only by consent. This means that trade the consequent division of labour becomes possible so that goods can be produced which are available to all. Hume, 514f. This principle compares to the second Blessing, the establishment of a family which is based on the give and take relationship.
- Again, it is very inconvenient to have to barter and have simultaneous direct exchange of goods. One person's crops may be ripe in the spring and another's in the autumn. So the third principle is required, performance of promises. If people make promises which are directed towards some future performance, they should keep them. Otherwise there can be no trust, no trade and no society. Ibid., 516f. This compares to the first Blessing, that a person should unite mind and body centred upon God. The words and deeds of such a person would be the same. They would be trustworthy and keep their promises.
- Jane Jacobs, Systems of survival