Hobbes, Machiavelli and Moral Relativism Essay Example | Topics and Well Written Essays - 1250 words

Hobbes, Machiavelli and Moral Relativism - Essay Example The morality that The Prince espouses has immortalized the famous notion that the ends justify the means, that a ruler should not concern himself with abstract concepts of virtue and ethics in the effort to hold power. In this realist construct, since the ruler is power, the idea of sacrificing power in the interest of the virtuous rule is not only an irrelevant idea, it becomes illogical. In this perspective, Machiavelli argues that the ruler must â€Å"learn to be able not to be good and to use this and not use it as necessity dictates.†1 â€Å"Necessity† is the operative word in this idea, and emphasizes the â€Å"real-world† morality of Machiavelli’s invention. â€Å"The Prince must govern in the real world with men as they are, and not in some ideal world where men behave as they ought to.†2 To Macchiavelli, actions bear an intrinsic â€Å"virtue† of their own, regardless of whether those actions can be identified as â€Å"evil.† In other words, if the ruler, by his actions, is able to solidify his power and thus keep his rule secure from those who seek to supplant him, then he has, by definition, done good. Though Thomas Hobbes disagreed with Macchiavelli concerning the role of the state, the two agreed on this 2 point: â€Å"In stressing the power of the sword and the inefficacy of mere words, Hobbes was following Macchiavelli.†3 Both Hobbes and Macchiavelli concur in the political â€Å"virtue† of fear and power, and that â€Å"there should be no limitations placed upon the rights of rulers.†4 For both Hobbes and Machiavelli, metaphysics has no place in the real world of men, the world in which power is the only real currency. The effective ruler is never one who would consider virtue to be anything more than an abstraction, which can in no way aid him in wielding and maintaining power. Morality has a slightly different meaning for Hobbes, who proposes a â€Å"natural condition of ma nkind,† in which there is chaos, a condition devoid of political organization or power.5 In this natural state, Hobbes argues that there is no possibility of morality because there is nothing to give it context and meaning. Hobbes counters that in a commonwealth, the organized political state in which all have a place, it is essential, and the individual’s bounden duty, to obey those who hold power. Hobbes may have followed Machiavelli in the fundamental beliefs concerning the primacy of power and authority over ideas and moral ethic, but he diverges from Machiavelli over the doctrine that morality is something that not only exists within the bounds of the political state, but is something that the individual must concede to the state for his own well-being and that of society. Hobbes was writing from firsthand knowledge about religious warfare, specifically, the horrific experiences of the English Civil War, the outcome of which had forced Hobbes to flee England to avo id Cromwell’s wrath over his proposition that obedience to unrestrained royal authority must be absolute. 3 Hobbes postulated a form of human equality for which Machiavelli does not allow. Yet Hobbes’ â€Å"equality† is not in the same vein as that of the ancient Greeks, or the great philosophers and writers of the Enlightenment. In Hobbes’ view, â€Å"men should be seen to be equal politically because of a decisive point of equality: every human being, even the strongest and smartest, is susceptible to being killed by others.†

Rwanda genocide Essay Example | Topics and Well Written Essays - 500 words

Rwanda genocide - Essay Example Concerned countries of the world have often refused to act in time to stop these events even though ample signs of trouble were apparent. Racial superiority has traditionally been an issue for various countries, at one point or another in their history, but none worse than that displayed by the Tutsis over the Hutus in Rwanda Feelings of hatred have been translated into outright acts of violence against those viewed as inferior, and this, at times, prompted retaliation against their oppressors as in the case of Rwanda. â€Å"Rwandan genocide took place between April and June 1994. During this tragic period of 3 months, some 800,000 Rwandans died, the majority was ethnically Tutsis, murdered by their rival countrymen, the Hutus† (Le, 2004). The Rwanda genocide was spread out over the span of three months. Hutu uprising against their fellow citizens was triggered when Juvenal Habyarimana, a Hutu and the then Rwandan president, was killed in a rocket attack at his plane near Kigali airport, on 6 April 1994 (Le, 2004). Tutsi leader, Paul Kagame (the current Rwandan President, but then, the leader of the Rwandan Patriotic Front) was blamed for the attack and death of the president (Le, 2004). This was denied by Kagame, who blamed the attack on Hutu extremists. Nevertheless, within a few hours of the at tack, violence broke out all over the country; and such violence would not wane for three months after the assassination of Habyarimana (Martin, 2003). By then, nearly one million Rwandans had lost their lives. Media is one of the strong tools and starting point of the progression that led to genocide. â€Å"Radio was extensively utilized as the support medium for sowing the seeds of deep hatred against the Hutus in the penultimate stage, by projecting them indiscriminately as liars, thieves and killers† (Assah, 1994). Hutus, as a race, was thus subjected to intense stigmatization; their eventual annihilation as the only