What are the good of a democracy??
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Cibuting editor Norman Barryis professor of social and political theory at the University of Buckingham in the U.K. He is the author of An Introduction to Modern Political Theory (St. Martin’s Press) and Business Ethics (Macmillan).
It was once said that “democracy is the most promiscuous word in the language; she is everybody’s mistress.” Indeed, political regimes of widely differing institutional features label themselves democracies, as did totalitarian communist orders. Often, the best guide to a country’s democratic credentials was that it didn’t call itself democratic: compare West Germany’s Federal Republic with the East German Democratic Republic.
A particularly instructive example of the meaninglessness of the term was the election of the Marxist Salvador Allende in Chile in 1970. He has always been heralded as a democratic communist who was destroyed by America and international capitalism. Yet he got only 36 percent in the presidential polling and was faced with a majority opposition in Congress. This licensed him to socialize Chile under the aegis of democracy.
A key to unraveling the problem is to borrow a distinction from old-fashioned logical positivism: emotive versus descriptive meaning. Some words convey descriptive information about the world–like those used in the weather forecast–while others are designed not to tell us anything factually important but to act on our emotions and garner our support, such as advertising slogans and political words. This is true of democracy: If anybody confesses to being anti-democratic he is likely to be called a fascist. In its emotive sense, all sorts of good things, such as liberty, rights, majority rule, and the public interest, are bundled up and marketed under the label “democracy.”
A starting point then for extricating ourselves from this definitional quagmire is to put an adjective in front of “democracy.” In the postcommunist regimes and in the West it is perhaps best understood as “liberal” democracy, which does indicate that the regime is understood not entirely in majoritarian terms. It might be contrasted with “communitarian” democracy or industrial democracy.
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____________________________
Cibuting editor Norman Barryis professor of social and political theory at the University of Buckingham in the U.K. He is the author of An Introduction to Modern Political Theory (St. Martin’s Press) and Business Ethics (Macmillan).
It was once said that “democracy is the most promiscuous word in the language; she is everybody’s mistress.” Indeed, political regimes of widely differing institutional features label themselves democracies, as did totalitarian communist orders. Often, the best guide to a country’s democratic credentials was that it didn’t call itself democratic: compare West Germany’s Federal Republic with the East German Democratic Republic.
A particularly instructive example of the meaninglessness of the term was the election of the Marxist Salvador Allende in Chile in 1970. He has always been heralded as a democratic communist who was destroyed by America and international capitalism. Yet he got only 36 percent in the presidential polling and was faced with a majority opposition in Congress. This licensed him to socialize Chile under the aegis of democracy.
A key to unraveling the problem is to borrow a distinction from old-fashioned logical positivism: emotive versus descriptive meaning. Some words convey descriptive information about the world–like those used in the weather forecast–while others are designed not to tell us anything factually important but to act on our emotions and garner our support, such as advertising slogans and political words. This is true of democracy: If anybody confesses to being anti-democratic he is likely to be called a fascist. In its emotive sense, all sorts of good things, such as liberty, rights, majority rule, and the public interest, are bundled up and marketed under the label “democracy.”
A starting point then for extricating ourselves from this definitional quagmire is to put an adjective in front of “democracy.” In the postcommunist regimes and in the West it is perhaps best understood as “liberal” democracy, which does indicate that the regime is understood not entirely in majoritarian terms. It might be contrasted with “communitarian” democracy or industrial democracy.
____________________________
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Hello .....❴︶_︶】
Good democracy few things ....
★ In a good democracy the citizens and political parties should enjoy freedom in electing the government .....
★ the election should be free from money and muscle power ......
★ There should not be any malpractice......
★ Democracy is considered good when the economic growth rate and standard of living are high........
Good democracy few things ....
★ In a good democracy the citizens and political parties should enjoy freedom in electing the government .....
★ the election should be free from money and muscle power ......
★ There should not be any malpractice......
★ Democracy is considered good when the economic growth rate and standard of living are high........
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