Sudan's Place in the International Community
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In these days of the global village, to uncover the subtle possibilities of freedom in a nation-state where the expectation of freedom or liberty is unfamiliar and remote seems a likely possibility. Now these days also customarily oblige the Western democracies of the global village seasoned in everyday use of terms like freedom to acknowledge the existence and be ready to affirm the positive value in cultural difference, and more, to refrain from insisting, after the well-documented Western habit of mind, on the superiority of Western cultural values. Thus for the Western democracies to insist on freedom as a fundamental entitlement or value of all human society may carry some risk of being labeled hypocritical. Indeed, a critical part of the history of Western imperialist and colonialist culture throughout the world, including Sudan, is the fact that the West in the modern period has been obliged to acknowledge that missional colonialism as a matter of policy was a mixed blessing and that in any case lessons of freedom and self-determination did not really need to be taught to the colonized. Hence the tendency toward independence, toward nation-state formation, toward enlargement of the community of nations, including Sudan, declaring themselves signatories to the United Nations charter and the Universal Declaration of Human Rights.Yet in the Sudan, where the properties of the global village itself are entirely absent on one hand, or unfamiliar and remote to the great m
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eavour to shew, how men might come to have a property in several parts of that which God gave to mankind in common, and that without any express compact of all the commoners" (Locke 18).
First, Locke's view of human reason, after the manner of the intellectual climate of his day, has religious sanction. Locke quotes the Psalms to the effect that God "has given the earth to the children of men" (18), making this the basis for the impulse toward acquiring goods. The impulse toward survival is held in common by all rational beings. Next, the rational impulse is connected to what can be called a natural right to acquire beneficially from the common property (i.e., the world as human beings find it) that which will help them survive. This right derives from God, who gave human beings the world and "hath also given them reason to make use of it to the best advantage of life, and convenience" (18). Locke expects and intends that human beings will transform the mental gifts of reason into real-world action. Some will survive by their reason; others will prosper. The choices and alternatives that some individuals face may be limited by their capacities and available resources, while others may have unlimited resources or capacities, hence
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Approximate Word count = 6222
Approximate Pages = 25 (250 words per page)
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