代写范文

留学资讯

写作技巧

论文代写专题

服务承诺

资金托管
原创保证
实力保障
24小时客服
使命必达

51Due提供Essay,Paper,Report,Assignment等学科作业的代写与辅导,同时涵盖Personal Statement,转学申请等留学文书代写。

51Due将让你达成学业目标
51Due将让你达成学业目标
51Due将让你达成学业目标
51Due将让你达成学业目标

私人订制你的未来职场 世界名企,高端行业岗位等 在新的起点上实现更高水平的发展

积累工作经验
多元化文化交流
专业实操技能
建立人际资源圈

Political legitimacy

2020-06-06 来源: 51Due教员组 类别: Paper范文

Political legitimacy

下面为大家整理一篇优秀的essay代写范文 -- Political legitimacy,文章讲述“提请我们注意人类状况的永久性和不变性特征”是什么意思?它与政治合法性有什么关系?由于“人类状况的永久和不变的特征”一词对不同的人具有多种含义,因此在本文开始时,我将对其进行两种解释。然后,我进一步以马克思案例为例来举例说明理论,该理论邀请人们去想象一个多变的世界。在本文的最后,我将对这两种趋势进行评估,并通过引用两位理论家来提供我对政治合法性的理解。

 

Political legitimacy

 

What does it mean by “drawing our attention to permanent and unchangeable features of the human condition?” and how is it related to political legitimacy? Since the phrase “permanent and unchangeable features of the human condition” have a variety of meanings for different people, at the beginning of the essay, I would give two interpretations of it. Then I step further take Marx case to exemplify theory which invites people to imagine a changeable world. At the last part of this essay, I would give an assessment on those two tendencies and provide my understanding of political legitimacy by quoting two theorists

As far as I am concerned, before going further argument, it is better to answer this two questions. Many political theory draws attention on permanent and unchangeable features of the human condition. For instance, human nature, economic scarcity, and more or less peaceful living conditions are relatively unchangeable features of human condition. Tinder says, “Most political ideas, perhaps all of them, are based on some particular conception of human nature.” (Glenn Tinder). David Hume says it is the combination of the scarcity of resource and the limited benevolence of human nature which causes the issue of justice (legitimacy). Thus, in this sense, permanent human conditions seem to be the preconditions of legitimacy. That’s to say, when they are framing theory of legitimacy, political theorists have no regards to some extremes cases, such as cases in which people are excessively benevolent and altruistic or in which natural resources are superfluous, since in this cases people are self-sufficient and find no need to form regimes, and the issue of legitimacy would not arise. In this sense, political legitimacy does relate to permanent and unchangeable features of the human condition, in which the latter serves as a precondition which make the former possible and necessary.

Nonetheless, by “drawing attention to the permanent and unchangeable features of the human condition”, we do have another understanding—political legitimacy lies in the tendency of the regime to preserve or remain permanent and unchangeable features of the human condition. By “human condition”, they might mean political order of the city-state. In this sense, political legitimacy lies in its tendency to preserve current political order which seem to them permanent and necessary. For, instance, in Plato’s theory, the justice or legitimacy of the city-state lies in how well they would preserve the hierarchy of three classes and how well they would preserve and cultivate people’s virtues.

However, For Marx, legitimacy lies not in how well it preserves the past or the current human conditions, but rather how well it wipe out the past and the current conditions. For him, the society and human being seems to be changeable in all aspects, and the current and the past conditions is too bad. Thus, he advocates people to imagine a society full of freedom, harmony, and prosperity. Therefore, the legitimacy of the current regime lies in the fact that it is instrumental to the realization of the ideal and future political order they presupposed. Then it is reasonable to find that his book was ended with the appeal that “let the ruling classes tremble at a Communist revolution. The proletarians have nothing to lose but their chains. They have a world to win” (Marx, 44)

However, for me, political legitimacy had limited relations with the question of whether the theory of political legitimacy would draw our attention to permanent and unchangeable features of the human condition or would invite us to imagine how human beings might become wholly different than they were in the past (or are in the present). My understanding might have a different landscape about political legitimacy, basing on the liberal tradition of John Locke and Rousseau. Since political community serves for the common good of those living in it, for instance, preservation of their lives, elimination of threats from other nation, and collaboration, political legitimacy lies in how well they achieve those goods. So, what is the best way to guarantee that all of the people living in it are equally and freely enjoying these interests? That is, everybody’s, or most of the people’s consent, reticent or spoken. In another words, political legitimacy lies in the fact that the regime is agreed upon by its citizens. Therefore, I totally agree with Locke’s argument that “men being, as has been said, by nature all free, equal and independent, no one can be put out of this estate and subjected to the political power of another without his own consent, which is done by agreeing with other men, to join an d unite in a community for their comfortable, safe, and peaceable living……” (John Locke, 54)  Just as what has been mentioned above Locke’s theory also assumes a theory about human nature, men in the natural state are independent and equal, which drives him to attribute political legitimacy to people’s will. Similarly, I partly agree with Rousseau’s contract theory which argues for political legitimacy on the basis of general will, he says, “Each of us puts his person and all his power in common under the supreme direction of the general will; and in a body we receive each member as an indivisible part of the whole” ( Rousseau). Though Rousseau’s theory goes too far create the controversial concept of “general will”, his emphasis on people’s will as the basis of legitimacy still serves as one major theory of political legitimacy.

To sum up, political legitimacy lies neither in how well it preserves the so called unchangeable and permanent human condition nor how far it has gone beyond the past or the current conditions, but rather in how well the regime reflects the willingness of those people living in it. Thus, the answer to the question whether the human conditions would be changed or remain is contingent on the cultural traditions and economic resources of the community. It is possible that people in a community are more likely to well preserve their current conditions and thus, that they might consent to a regime which would preserve their conditions. It is also possible that people living in a community would agree on constitution which would emphasize innovations and reforms

Works Cited:

Manifesto of the Communist Party, Karl Mars and Frederick Engels, International Publishers New York, 1888, 44

Glenn Tinder, Political Thinking: The Perennial Questions, Sixth Ed. New York: Pearson Longman, 2004.

John Locke, The Second Treatises of Government, 54

Jean-Jacques Rousseau, The Social Contract,

 

51due留学教育原创版权郑重声明:原创优秀代写范文源自编辑创作,未经官方许可,网站谢绝转载。对于侵权行为,未经同意的情况下,51Due有权追究法律责任。主要业务有essay代写、assignment代写、paper代写、作业代写服务。

51due为留学生提供最好的作业代写服务,亲们可以进入主页了解和获取更多代写范文提供作业代写服务,详情可以咨询我们的客服QQ800020041

 

上一篇:The stages of the Western Roma 下一篇: Business philosophy and marke