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The past year has seen a flood of articles commemorating the end of the Cold War, and the fact that "peace" seems to be breaking out in many regions of the world.
Most of these analyses lack any larger conceptual framework for distinguishing between what is essential and what is contingent or accidental in world history, and are predictably superficial. Gorbachev were ousted from the Kremlin or a new Ayatollah proclaimed the millennium from a desolate Middle Eastern capital, these same commentators would scramble to announce the rebirth of a new era of conflict.
And yet, all of these people sense dimly that there is some larger process at work, a process that gives coherence and Power leads to corruption essay to the daily headlines. The twentieth century saw the developed world descend into a paroxysm of ideological violence, as liberalism contended first with the remnants of absolutism, then bolshevism and fascism, and finally an updated Marxism that threatened to lead to the ultimate apocalypse of nuclear war.
But the century that began full of self-confidence in the ultimate triumph of Western liberal democracy seems at its close to be returning full circle to where it started: The triumph of the West, of the Western idea, is evident first of all in the total exhaustion of viable systematic alternatives to Western liberalism.
What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of postwar history, but the end of history as such: But there are powerful reasons for believing that it is the ideal that will govern the material world in the long run.
To understand how this is so, we must first consider some theoretical issues concerning the nature of historical change. Its best known propagator was Karl Marx, who believed that the direction of historical development was a purposeful one determined by the interplay of material forces, and would come to an end only with the achievement of a communist utopia that would finally resolve all prior contradictions.
But the concept of history as a dialectical process with a beginning, a middle, and an end was borrowed by Marx from his great German predecessor, Georg Wilhelm Friedrich Hegel.
The notion that mankind has progressed through a series of primitive stages of consciousness on his path to the present, and that these stages corresponded to concrete forms of social organization, such as tribal, slave-owning, theocratic, and finally democratic-egalitarian societies, has become inseparable from the modern understanding of man.
Hegel was the first philosopher to speak the language of modern social science, insofar as man for him was the product of his concrete historical and social environment and not, as earlier natural right theorists would have it, a collection of more or less fixed "natural" attributes.
Unlike later historicists whose historical relativism degenerated into relativism tout court, however, Hegel believed that history culminated in an absolute moment - a moment in which a final, rational form of society and state became victorious.
In France, however, there has been an effort to save Hegel from his Marxist interpreters and to resurrect him as the philosopher who most correctly speaks to our time. While there was considerable work to be done after - abolishing slavery and the slave trade, extending the franchise to workers, women, blacks, and other racial minorities, etc.
The two world wars in this century and their attendant revolutions and upheavals simply had the effect of extending those principles spatially, such that the various provinces of human civilization were brought up to the level of its most advanced outposts, and of forcing those societies in Europe and North America at the vanguard of civilization to implement their liberalism more fully.
For human history and the conflict that characterized it was based on the existence of "contradictions": But in the universal homogenous state, all prior contradictions are resolved and all human needs are satisfied.
There is no struggle or conflict over "large" issues, and consequently no need for generals or statesmen; what remains is primarily economic activity.
Ideology in this sense is not restricted to the secular and explicit political doctrines we usually associate with the term, but can include religion, culture, and the complex of moral values underlying any society as well.
Indeed, Hegel the professor was temporarily thrown out of work as a result of a very material event, the Battle of Jena. For Hegel, all human behavior in the material world, and hence all human history, is rooted in a prior state of consciousness - an idea similar to the one expressed by John Maynard Keynes when he said that the views of men of affairs were usually derived from defunct economists and academic scribblers of earlier generations.
This consciousness may not be explicit and self-aware, as are modern political doctrines, but may rather take the form of religion or simple cultural or moral habits. And yet this realm of consciousness in the long run necessarily becomes manifest in the material world, indeed creates the material world in its own image.
Consciousness is cause and not effect, and can develop autonomously from the material world; hence the real subtext underlying the apparent jumble of current events is the history of ideology. Marx reversed the priority of the real and the ideal completely, relegating the entire realm of consciousness - religion, art, culture, philosophy itself - to a "superstructure" that was determined entirely by the prevailing material mode of production.
Yet another unfortunate legacy of Marxism is our tendency to retreat into materialist or utilitarian explanations of political or historical phenomena, and our disinclination to believe in the autonomous power of ideas. Obviously, this is true on some level: The materialist bias of modern thought is characteristic not only of people on the Left who may be sympathetic to Marxism, but of many passionate anti-Marxists as well.
Indeed, there is on the Right what one might label the Wall Street Journal school of deterministic materialism that discounts the importance of ideology and culture and sees man as essentially a rational, profit-maximizing individual.
It is precisely this kind of individual and his pursuit of material incentives that is posited as the basis for economic life as such in economic textbooks.
Max Weber begins his famous book, The Protestant Ethic and the Spirit of Capitalism, by noting the different economic performance of Protestant and Catholic communities throughout Europe and America, summed up in the proverb that Protestants eat well while Catholics sleep well.
Weber notes that according to any economic theory that posited man as a rational profit-maximizer, raising the piece-work rate should increase labor productivity. But in fact, in many traditional peasant communities, raising the piece-work rate actually had the opposite effect of lowering labor productivity: The choices of leisure over income, or of the militaristic life of the Spartan hoplite over the wealth of the Athenian trader, or even the ascetic life of the early capitalist entrepreneur over that of a traditional leisured aristocrat, cannot possibly be explained by the impersonal working of material forces, but come preeminently out of the sphere of consciousness - what we have labeled here broadly as ideology.
As we look around the contemporary world, the poverty of materialist theories of economic development is all too apparent. The Wall Street Journal school of deterministic materialism habitually points to the stunning economic success of Asia in the past few decades as evidence of the viability of free market economics, with the implication that all societies would see similar development were they simply to allow their populations to pursue their material self-interest freely.Xi Jinping is tightening his grip on power.
There aren’t many 21st Century leaders who lived in a cave and laboured as a farmer before clawing their way to power.
Five decades ago, as the chaos. Illusion and corruption dominate The Great Gatsby by F. Scott Fitzgerald. Illusions are created by characters to hide aspects of their lives or to lead other characters astray.
Jay Gatsby is the epitome of illusion, and is the central illusionist in the novel. Introduction “Power tends to corrupt, and absolute power corrupts absolutely.” It is not easy to define corruption. But in a narrow sense, corruption is mostly concerned with ‘bribery’ and it .
Greed, the desire for power and the wish to advance oneself in society are primary reasons for corruption. Corruption typically flourishes in societies in which there is a high value placed on money, power and station in life. He used his power of respect and trust to persuade the others to pursue the vision in his dream.
Old Major had all the power. But, history has proven that dictatorship does not work, due to the fact that, power leads to corruption in a communism style government. The Novel by George Orwell Essay. The book that my group decided to read is by George Orwell.
I looked up the amount of chapters in the book to determine how I would split the amount of the story I talked about in these recap entries, and found out that the book was originally split into 3, and that my copy had the parts labelled.