Graduate studies at Western
Journal of Moral Education 39 (3):291-303 (2010)
|Abstract||Throughout the centuries the ownership of wealth has been used as the measure for the determination of status in a community or society. Exactly what constituted wealth differed from one period to the next. The nature and extent of power within the narrow confines of the family and the wider political context was defined on the basis of ownership of wealth. Wealth power was transmuted into the authority to influence government and social morality. ?What I have? superseded ?I am a human being? and was thus decisive in the determination and adjudication of justice in human relations. This experience and concept of human relations in the sphere of politics was manifest in ancient Greece. It has persisted in different forms in the evolution of Western political philosophy and is an enduring reality of our time. Concretely, it left democracy intact only in name and replaced it with timocracy, or rule by money. This replacement is politically disturbing as it is a surreptitious negation of the principle of popular sovereignty. It is also morally disturbing because it undermines the principle of justice in human as well as in international politics. Accordingly, I explore the implications of this situation for moral education. The thesis defended in this paper is that the supersession of democracy by timocracy is ethically untenable. Feta kgomo o tshware motho?directly translated as ?go past the cow and catch the human being? is an ethical maxim in the African philosophy of Ubuntu among the Bantu?speaking peoples. It is a philosophy whose practice is opposed to this supersession of democracy by timocracy|
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
|Through your library||Configure|
Similar books and articles
James F. Ross (2001). Together with the Body I Love. Proceedings of the American Catholic Philosophical Association 75:1-18.
David Hershenov (2006). Personal Identity and Purgatory. Religious Studies 42 (4):439-451.
Edith Wyschogrod (1973). The Phenomenon of Death. New York,Harper & Row.
Eric Steinhart (2008). The Revision Theory of Resurrection. Religious Studies 44 (1):63-81.
B. K. Putt (2011). Learning to Live Up to Death -- Finally: Ricoeur and Derrida on the Textuality of Immortality. Philosophy and Social Criticism 37 (2):239-247.
J. E. Fries (1910). Death and Resurrection. The Monist 20 (2):279-297.
Stephen T. Davis (1999). Is Belief in the Resurrection Rational? Philo 2 (1):51-61.
Michael Martin (2000). Christianity and the Rationality of the Resurrection. Philo 3 (1):52-62.
Joseph Clements (1910). Björklund's “Death and Resurrection”. The Monist 20 (4):630-632.
David B. Hershenov (2002). Van Inwagen, Zimmerman, and the Materialist Conception of Resurrection. Religious Studies 38 (4):451-469.
Daniel Howard-Snyder (2003). On Hume's Philosophical Case Against Miracles. In Christopher Bernard (ed.), God Matters: Readings in the Philosophy of Religion. Longman Publications.
Added to index2010-09-02
Total downloads28 ( #49,908 of 739,396 )
Recent downloads (6 months)1 ( #61,680 of 739,396 )
How can I increase my downloads?