Kant Theory and Justice Essay Example for Free

Kant Theory and Justice Essay Immanuel Kant concerns himself with deontology, and as a deontologist, he believes that the rightness of an action depends in part on things other than the goodness of its consequences, and so, actions should be judged based on an intrinsic moral law that says whether the action is right or wrong – period. Kant introduced the Categorical Imperative which is the central philosophy of his theory of morality, and an understandable approach to this moral law. It is divided into three formulations. The first formulation of Kant’s Categorical Imperative states that one should â€Å"always act in such a way that the maxim of your action can be willed as a universal law of humanity†; an act is either right or wrong based on its ability to be universalized. This belief is part of the â€Å"universal law theory† and states that to determine if an action is essentially â€Å"good† or â€Å"bad,† one must essentially imagine a world in which everyone performed that same action constantly, and imagine if this would be a desirable world to live in. If not, then it is not okay to perform the action. He believes that this â€Å"universal law† lives within us; it is not something that is imposed on us from the outside. For example if one kills oneself out of self-love, it is logically contradictory because self-love refers to respect for one’s self as a rational being and rationality is based on objective (undistorted by emotion or personal bias). So, one can never justify suicide. The maxim of killing oneself cannot possibly exist as a universal law. The second formulation states that one must â€Å"treat humanity whether in thine own person or in that of any other, in every case as an end withal, never as means only. † For example, if I were to lie to a girl so that she would choose to go out with me then I, in effect, use her. Kant would say that I treated her as a means to achieve my end, and he specifically prohibits manipulating or deceiving a person for the purposes of achieving a personal end. According to Kant, only people are valuable as ends. Any action that disregards this is in clear violation of Kantian morality, and purports to reduce an individual’s autonomy; this consequently undermines a person’s rational capability and reduces him/her to a thing. This implies that if someone robs you and takes your wallet, he is treating you as a thing and not as a person. The third and last formulation requires that one sees oneself as the source of all moral law. This simply emphasizes the fact that the moral agent is the one who chooses to act morally. This third formulation tells us to imagine ourselves as the sole lawmaker in a society, and to choose the best possible set of laws that the society of rational beings would live by. Kant believes that we all have reason within us, but some choose to respond and act upon it while others do not. We can reason the way things ought to be, and based on that is how we should act, which explains Kant’s view that a moral action must be chosen through moral reason. For example, one does not cheat on a test because one’s reason tells him or her that it is wrong, not the consequences that follow if one gets caught. Another example is that we do not need the law to tell us not to steal because it is immoral; we simply have to access our ability to reason to rationalize this. In a world where each individual recognizes his/her moral dignity and freely chooses to adopt the same universalizable moral law, all actions become good. In opposition to the Categorical Imperative is Kant’s Hypothetical Imperative, which states that a particular action is necessary as a means to some purpose. Kant believes that these actions are not always moral because they are not performed out of â€Å"pure good will† (pure duty), which is the only thing in the world that is unambiguously good. In the case of the ethical credibility of the principles of affirmative action, Kant’s Categorical Imperative provides for the basis of approval. It is primarily out of a sense of duty that a society would seek to assist its struggling members who are in need of help. The action so far seems good, but we must test its universality. Can we imagine ourselves living in a world in which all societies seek to aid the underprivileged and the disadvantaged at the slight expense of others? Absolutely yes. It is important for one to bear in mind, however, that it is the very action of helping that is being judged as inherently good or bad, and not the action’s admirable or overbearing surrounding consequences. Secondly, we must test that the action is regarding everyone involved as ends and not as means to any particular purpose. Since the aim of affirmative action is to help the current predicaments of those people who were victimized in the past, focus is placed on respecting every individual’s autonomy. In this way, we can see that affirmative action is not a devious plan that seeks to manipulate, but one that seeks to compensate by adjusting the means (circumstances) and not the ends (individuals). Lastly, we must see if the action is establishing a universal law governing others in similar situations; one should behave as if one is the absolute moral authority of the universe. Is completing this action consistent with the application of moral law? If so, the affirmative action passes these three tests and the action is good. In his â€Å"Objections to Affirmative Action†, James Sterba talks about why he believes that Affirmative Action is morally wrong. He argues that a person’s race shouldn’t control his or her point of interest. Sterba argues that Affirmative Action leads to injustice and it is unfair to the white nonminority males because â€Å"it deprives them of equal opportunity by selecting or appointing women or minority candidates over more qualified nonminority male candidates. † He believes that the job of the government is to eliminate all kinds of discriminatory policies. He thinks that â€Å"alternative programs are preferable. † Thus, the government should instead promote equal opportunities through programs within agencies and departments instead of through Affirmative Action which he believes is a fancy word for discrimination. He argues that it is not fair to those who are more qualified for certain opportunities and cannot receive them either because they are not women or because they are not part of the minority. In his First Objection, he argues that Affirmative Action â€Å"is not required to compensate for unjust institutions in the distant past. † He talks about Morris’ argument that what occurred in the past is not the primary issue that puts all present-day African Americans at an unfair disadvantage; it is more about the issues of more recent origin. He makes a point that discrimination today could very well be the source of the disadvantaged disposition of African Americans and other minority groups, and it is certainly something that society could do without. The question remains that in attempting to â€Å"level the playing field† and eliminate present-day discrimination in America, is Affirmative Action a practical approach and should such a program be endorsed? The Fourth Objection goes on to say that Affirmative Action â€Å"hurts those who receive it† because in many ways the people benefitting from it would not see the need to work as hard, and it places â€Å"women and minorities in positions for which they are not qualified. † Sterba proposes that one of the solutions to this problem could be the installation education enhancement programs to compensate for any lack of skills. He believes that this will in a short time ensure that minorities are appropriately qualified for a position. In response to Sterba’s First Objection, Kant would agree that the rightness of Affirmative Action should be based upon the circumstances of the present situation and not what had occurred in the past; this is evident mainly through his a priori form of philosophical deductive reasoning that judges an action before the experience, or â€Å"in the moment. † However, Kant would disagree with Sterba’s Fourth Objection because in my opinion, Kant’s deontological theory correlates with the correctness of the affirmative action in its very aim toward helping â€Å"the right† people. Affirmative action has not significantly diminished gender, racial, and all other forms of discrimination, but the action has promoted equality and diversity to a large extent. In a world where everyone performs the â€Å"good will,† there is justice; and the installation of this program only serves to come closer to this justice. Discrimination is wrong because it violates a person’s basic and intrinsic moral rights. Thus, in itself the adoption of this program is an action that is good because without Affirmative Action it is true in many ways that minorities would remain at a disadvantaged position in the educational system and not be allowed the opportunity to exercise their true potential. Kant would argue that it is a duty out of â€Å"good will† to treat people equally. The concepts of equality and autonomy are emphasized in the nature of this program because it strives to treat everyone as a free person equal to everyone else. According to Kant, one should be treated as ends not as mere means. It can be argued that African Americans at a disadvantaged position were being treated as means by the dominant culture to achieve its own ends in the system. Discrimination cannot exist as a system of nature because those who discriminate would not want to be similarly discriminated against if things were reversed, and so Affirmative Action is justified because it aims to open the door of opportunities to those who have been oppressed for years. That being said, Kant would examine the action itself and not the consequences of the action. When making decisions, one has to put oneself into other people’s shoes and see if one wants to be treated the same way others have been treated; it is a duty to treat others as we ourselves want to be treated. Affirmative Action not necessarily needed in this society to reduce the inherent inequalities that are still existent, but it can certainly be used to assist in leveling the playing field. Affirmative Action has been successful on a short term basis, that is, in increasing the representation of minorities (including women) in areas of employment, education, and business from which they have been historically excluded. However, on the long term basis it can be argued that the program only serves to perpetuate a cycle of need. Kant advocates the idea of equality through his deontological theory by saying that all people deserve equal treatment as rational ends in themselves and that this should never be compromised by the flaws in any social system.

Globalisation: Friend Or Foe :: essays research papers

Dramatic Changes have taken place in Sydney’s cultural and economic landscapes during the past two decades. These changing landscapes have been linked in both political discourse and the popular press to Sydney’s emerging role as a ‘global city’. Evidence supporting this theory has come from some academic analyses of globalisation in the 1990s. Global cities are identified by their role as command centers for organising the global economy. Such cities have been characterised by their openness to global flows of commodities, money, ideas and information. They have become destinations for both national and international migration of skilled information workers, but also magnets for new streams of global labor migration. The Asia-Pacific Rim has been one of the primary sources of these new flows of international migration into Sydney (Fagan, 2000, pg. 144). The aim of this essay is to gauge the impact of the said globalisations on the various landscapes of Syd ney, as globalisation has effected different areas of Sydney in different ways. The principle areas discussed in this paper are Leichardt, Chinatown, Cabramatta, Darling Harbour, the CBD and Pyrmont. The impacts of cultural globalisations will be discussed first, followed by those of economic globalisations. Economic globalisation will be divided into 2 parts: primary impacts and subsequent impacts.   Ã‚  Ã‚  Ã‚  Ã‚  Migrant communities are an attribute of many large western cities and particularly of global cities. In the case of Leichardt, however, Italian settlement occurred prior to Sydney’s emergence as a Global City. The display of the symbols of Italian settlement in the form of signage, businesses and social organisations is a cultural attribute of Sydney’s global city status (Searle, 1996). The maintenance and marketing of this ‘heritage status’ for urban planners and tourism authorities is a key feature of global cities (Searle, 1996). A primary example of the developers and tourism authorities attempting to capitalise on the heritage value of Leichardt is illustrated in Plate 1. Resident Italian-Australians, and tourists alike, can be seen dining and shopping among the Italian Forum in the foreground and middle distance of the photograph.  Ã‚  Ã‚  Ã‚  Ã‚     Ã‚  Ã‚  Ã‚  Ã‚  The situation of Chinatown is similar to that of Leichardt in terms of its heritage value. Chinatown, like Leichardt, was established prior to Sydney’s global city status. Its heritage is a magnet for Chinese-Australians and tourists alike as seen the central foreground of Plate 2. The Pallou Plaza is lined with specialty Chinese shops, conference centers/social clubs.   Ã‚  Ã‚  Ã‚  Ã‚  Cabramatta is one of the direct results of Sydney’s global city status.

Diwali – Festival of Lights

Diwali  (also spelled  Devali  in certain regions) or  Deepavali,[1]  popularly known as the â€Å"festival of lights†, is an important five-day festival in  Hinduism,Jainism, and  Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in  India,[2]  Nepal,  Sri Lanka,  Myanmar,Mauritius,  Guyana,  Trinidad & Tobago,  Suriname,  Malaysia,  Singapore,[3]  and  Fiji. The name â€Å"Diwali† is a contraction of â€Å"Deepavali† (Sanskrit:  Dipavali), which translates into â€Å"row of lamps†. [4]  Diwali involves the lighting of small clay lamps (diyas  or  dipas) in  Sanskrit:   ) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks wit h family members and friends. Most Indian business communities begin the financial year on the first day of Diwali. Diwali commemorates the return of  Lord Rama, along with  Sita  and  Lakshman, from his fourteen-year-long exile and vanquishing the demon-king  Ravana.In joyous celebration of the return of their king, the people of  Ayodhya, the Capital of Rama, illuminated the kingdom with earthen  diyas  (oil lamps) and burst firecrackers. [5] In Jainism, Diwali marks the attainment of  moksha  or  nirvana  by  Mahavira  in 527 BC. [6][7]  In Sikhism,  Deepavali  commemorates the return of  Guru Har Gobind Ji  to  Amritsar  after freeing 52 Hindu kings imprisoned in Fort  Gwalior  by defeating Emperor  Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as  Bandi Chhorh Divas, â€Å"the day of release of detainees†.The festival starts with  Dhanteras  on whi ch most Indian business communities begin their financial year. The second day of the festival,  Naraka Chaturdasi, marks the vanquishing of the demon  Naraka  by  Lord Krishna  and his wife  Satyabhama. Amavasya, the third day of Deepawali, marks the worship ofLakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord  Vishnu, who in his dwarf incarnation vanquished the  Bali, and banished him to  Patala.It is on the fourth day of Deepawali,  Kartika Shudda Padyami, that Bali went to  patalaand took the reins of his new kingdom in there. The fifth day is referred to as  Yama Dvitiya  (also called  Bhai Dooj), and on this day sisters invite their brothers to their homes. ————————————————- Spiritual significance In each legend, myth and story of Deepawali lies the signi ficance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope.From darkness into light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities. 5] While Deepavali is popularly known as the â€Å"festival of lights†, the most significant spiritual meaning is â€Å"the awareness of the inner light†. Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the  Atman. The celebration of Deepavali as the â€Å"vic tory of good over evil†, refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite,  immanent  and  transcendent  reality.With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings  ananda  (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light. While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman). Diwali – Festival of Lights Diwali  (also spelled  Devali  in certain regions) or  Deepavali,[1]  popularly known as the â€Å"festival of lights†, is an important five-day festival in  Hinduism,Jainism, and  Sikhism, occurring between mid-October and mid-November. For Hindus, Diwali is one of the most important festivals of the year and is celebrated in families by performing traditional activities together in their homes. Deepavali is an official holiday in  India,[2]  Nepal,  Sri Lanka,  Myanmar,Mauritius,  Guyana,  Trinidad & Tobago,  Suriname,  Malaysia,  Singapore,[3]  and  Fiji. The name â€Å"Diwali† is a contraction of â€Å"Deepavali† (Sanskrit:  Dipavali), which translates into â€Å"row of lamps†. [4]  Diwali involves the lighting of small clay lamps (diyas  or  dipas) in  Sanskrit:   ) filled with oil to signify the triumph of good over evil. During Diwali, all the celebrants wear new clothes and share sweets and snacks wit h family members and friends. Most Indian business communities begin the financial year on the first day of Diwali. Diwali commemorates the return of  Lord Rama, along with  Sita  and  Lakshman, from his fourteen-year-long exile and vanquishing the demon-king  Ravana.In joyous celebration of the return of their king, the people of  Ayodhya, the Capital of Rama, illuminated the kingdom with earthen  diyas  (oil lamps) and burst firecrackers. [5] In Jainism, Diwali marks the attainment of  moksha  or  nirvana  by  Mahavira  in 527 BC. [6][7]  In Sikhism,  Deepavali  commemorates the return of  Guru Har Gobind Ji  to  Amritsar  after freeing 52 Hindu kings imprisoned in Fort  Gwalior  by defeating Emperor  Jahangir; the people lit candles and diyas to celebrate his return. This is the reason Sikhs also refer to Deepavali as  Bandi Chhorh Divas, â€Å"the day of release of detainees†.The festival starts with  Dhanteras  on whi ch most Indian business communities begin their financial year. The second day of the festival,  Naraka Chaturdasi, marks the vanquishing of the demon  Naraka  by  Lord Krishna  and his wife  Satyabhama. Amavasya, the third day of Deepawali, marks the worship ofLakshmi, the goddess of wealth in her most benevolent mood, fulfilling the wishes of her devotees. Amavasya also tells the story of Lord  Vishnu, who in his dwarf incarnation vanquished the  Bali, and banished him to  Patala.It is on the fourth day of Deepawali,  Kartika Shudda Padyami, that Bali went to  patalaand took the reins of his new kingdom in there. The fifth day is referred to as  Yama Dvitiya  (also called  Bhai Dooj), and on this day sisters invite their brothers to their homes. ————————————————- Spiritual significance In each legend, myth and story of Deepawali lies the signi ficance of the victory of good over evil; and it is with each Deepawali and the lights that illuminate our homes and hearts, that this simple truth finds new reason and hope.From darkness into light — the light that empowers us to commit ourselves to good deeds, that which brings us closer to divinity. During Diwali, lights illuminate every corner of India and the scent of incense sticks hangs in the air, mingled with the sounds of fire-crackers, joy, togetherness and hope. Diwali is celebrated around the globe. Outside India, it is more than a Hindu festival, it's a celebration of South-Asian identities. 5] While Deepavali is popularly known as the â€Å"festival of lights†, the most significant spiritual meaning is â€Å"the awareness of the inner light†. Central to Hindu philosophy is the assertion that there is something beyond the physical body and mind which is pure, infinite, and eternal, called the  Atman. The celebration of Deepavali as the â€Å"vic tory of good over evil†, refers to the light of higher knowledge dispelling all ignorance, the ignorance that masks one's true nature, not as the body, but as the unchanging, infinite,  immanent  and  transcendent  reality.With this awakening comes compassion and the awareness of the oneness of all things (higher knowledge). This brings  ananda  (joy or peace). Just as we celebrate the birth of our physical being, Deepavali is the celebration of this Inner Light. While the story behind Deepavali and the manner of celebration varies from region to region (festive fireworks, worship, lights, sharing of sweets), the essence is the same – to rejoice in the Inner Light (Atman) or the underlying Reality of all things (Brahman).

Marketing As A Business Philosophy - 1378 Words

The concept of marketing to many people can often be simply perceived as trying to sell a product. Although, marketing is much broader than trying to sell products, it’s a philosophy that is complex which has many internal and external factors that all link back to the customer and value, which benefits should exceed the costs for both exchanging parties. This essay will initially explore the focus of marketing as a business philosophy and then explain the rationale behind the idea of successful marketing by providing essential information on the marketing concepts. The essay will then focus on the theory behind customer value and how it is subdivided into four segments whilst highlighting the different types of value that is associated†¦show more content†¦For Zoos Victoria even though it would be the adult who acts as the purchasing agent, marketing their membership to children would also be a focus as this would benefit them as they are a user of the product. From a similar perspective (Drummond Ensor, 2005) elucidates that business philosophy of marketing is that the provider offers goods and services to the customer, and the customer in return offers a purchase, support and loyalty. This relationship between the customer and provider is successful when both of them receive value, meaning the benefits from the exchange outweigh the costs they outlay. As for the zoos membership when the joining of a membership occurs the zoo (who is the provider) benefits from the transaction with the purchase of the membership, and the loyalty of choosing to visit the three zoos of Victoria. In return the customer receives the benefit of obtaining a membership and being able to visit any of the three Victorian zoos at their discretion. Understanding marketing may not be as simple some people may think it is. According to Kotler, Shaw, Fitzroy and Chandler (1983) marketing can be actually controversial because so many people can be involved and affected by marketing in many ways. In relation to the membership certain people may think that the marketing of producing a zoo membership is unnecessary and is just another form of the zoos to generate money. However some other may think that the idea ofShow MoreRelatedMarketing, Customer Value, and the Link1750 Words   |  7 Pagesthe center of business. In order to survive, companies need to acknowledge the fact that business now revolves around customers (Keith, 1960). As a result, marketing becomes one of the most prominent philosophies in business. Therefore, to get a better understanding of today’s business, this essay will be discussing about three important concepts. 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