Short essay on corruption in indian politics

The five-day session was described as fraught with tension and disagreement because most of the states were "concerned about the economic implications of migration, looking at the effects of remittances," said Mohammad Zia-ur-Rehman, chief executive of leading Pakistani NGO Awaz Foundation.

Short essay on corruption in indian politics

Short essay on corruption in indian politics

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 order to the daily headlines.

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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.

In the past decade, there have been unmistakable changes in the intellectual climate of the world's two largest communist countries, and the beginnings of significant reform movements in both. But this phenomenon extends beyond high politics and it can be seen also in the ineluctable spread of consumerist Western culture in such diverse contexts as the peasants' markets and color television sets now omnipresent throughout China, the cooperative restaurants and clothing stores opened in the past year in Moscow, the Beethoven piped into Japanese department stores, and the rock music enjoyed alike in Prague, Rangoon, and Tehran.

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: This is not to say that there will no longer be events to fill the pages of Foreign Affair's yearly summaries of international relations, for the victory of liberalism has occurred primarily in the realm of ideas or consciousness and is as yet incomplete in.

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.

For better or worse, much of Hegel's historicism has become part of our contemporary intellectual baggage. 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.

The mastery and transformation of man's natural environment through the application of science and technology was originally not a Marxist concept, but a Hegelian one.

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. It is Hegel's misfortune to be known now primarily as Marx's precursor; and it is our misfortune that few of us are familiar with Hegel's work from direct study, but only as it has been filtered through the distorting lens of Marxism.

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. For as early as this Hegel saw in Napoleon's defeat of the Prussian monarchy at the Battle of Jena the victory of the ideals of the French Revolution, and the imminent universalization of the state incorporating the principles of liberty and equality.

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.

Short essay on corruption in indian politics

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.

The state that emerges at the end of history is liberal insofar as it recognizes and protects through a system of law man's universal right to freedom, and democratic insofar as it exists only with the consent of the governed.Background. Revenge of the Lawn: Stories , published in , was a collection of sixty-two heartoftexashop.com was Brautigan's first, and only, published book of stories.

Brautigan began this book as a novel about his grandmother, Elizabeth "Bessie" Cordelia Ashlock ("Moonshine Bess") (), in Spring The idea came from an unfinished short story he called "Those Great American. IN WATCHING the flow of events over the past decade or so, it is hard to avoid the feeling that something very fundamental has happened in world history.

IN WATCHING the flow of events over the past decade or so, it is hard to avoid the feeling that something very fundamental has happened in world history. Hindi Essay/Paragraph/Speech on “Shaheed Bhagat Singh”, “शहीद भगतसिंह” Complete Essay, Speech for Class 10, Class 12 and Graduation and other classes. Disclaimer: This work has been submitted by a student. This is not an example of the work written by our professional academic writers. You can view samples of our professional work here.. Any opinions, findings, conclusions or recommendations expressed in this material are those of the authors and do not necessarily reflect the views of UK Essays.

Migrant Labour Exodus Shines a Light on the Dark Side of Modi's 'Gujarat Model' - By Rajeev Khanna (Oct 8, , The Wire) The much touted 'Gujarat Model' of Prime Minister Narendra Modi and the Bharatiya Janata Party stands stripped bare once again. Fifty Orwell Essays, by George Orwell, free ebook.

Corruption is not a new phenomenon in India. It has been prevalent in society since ancient times. History reveals that it was present even in the Mauryan period. Great scholar Kautilya mentions the pressure of forty types of corruption in his contemporary society.

It was practised even in Mughal and Sultanate period. When the East [ ]. If I wanted to destroy an enemy society, and had a long-term focus, wanted to do it stealthily, and effectively, to make the society destroy itself and the ability to .

Rousseau, Jean-Jacques | Internet Encyclopedia of Philosophy