That order in turn was incarnated in a properly ordered state, so the state served as the institutional authority responsible for articulating a pantheon of divinities and a system of rituals and sanctuaries that would organize the universe and the divine world in a religious system.
The Jerusalem Philosophical Quarterly, For these reasons, fair-play theory is likely to remain a live but much disputed option for those who believe in political obligation.
This primary obligation dooms any attempt to develop a theory of political obligation, Wolff argues, except in the highly unlikely case of a direct democracy in which every law has the unanimous approval of the citizenry. Because they consent, they therefore have an obligation to obey the sovereign, whether sovereignty be instituted or acquired.
At least for a citizen of a liberal democratic state, the latter construal of justice entails that she can only treat her fellow citizens justly if she guides her conduct according to its law.
For the ancient Mesopotamian, the divinities were responsible for creating order out of the chaos that existed before creation.
The associative account of political obligation has at least three attractive features. First, the critics maintain that the analogy between the polity and the family is neither persuasive nor attractive.
Harehave proved unsuccessful e. For example, during the Persian WarsThemistocles famously interpreted an ambiguous, but largely negative, oracle to mean that the Athenians should pursue his policy of staking their all on a naval campaign at Salamis bce.
Authority Authority is the right or power assigned to an executive or a manager in order to achieve certain organizational objectives. The same principles guided the selection of both civic and religious authorities: The process could also work in the opposite direction; the neo-Assyrian empire from the ninth to the seventh centuries bce destroyed temples and carried cult statues into captivity to emphasize the weakness of those gods and goddesses and of the peoples whom they were supposed to protect.
It is the second sense of obligation that Gilbert maintains we ought to employ in our analysis of the problem of political obligation, understood here as the challenge of accounting for the obligations people owe one another as co-members of a given polity.
Exactly how much Locke differs from Hobbes in his conclusions is a matter of scholarly dispute, but there is no doubt that he puts the same concepts to work for what seem to be more limited ends.
Obligation in this second sense describes a normative relationship between two or more parties, one that can be created via a suitable act of will; for example, by what Gilbert calls an exercise of joint commitment. She maintains that a political obligation is a genuine obligation, by which she means that it provides a person subject to it with a sufficient, though not necessarily conclusive, reason for action that trumps considerations of inclination or self-interest.
One possibility is that doing so is necessary to render intelligible the response of the promisee when the coerced promisor reneges on her promise; we can understand why the promisee feels betrayed even if we do not think he is justified in feeling that way. Whether this argument does indeed provide the basis for a satisfactory theory of political obligation seems to turn on two points.Farewell to Political Obligation: In Defense of a Permissive Conception of Legitimacy.
Jiafeng Zhu. Pacific Philosophical Quarterly, forthcoming. Abstract: In the recent debate on political legitimacy, we have seen the emergence of a revisionist camp, advocating the idea of ‘legitimacy without political obligation,’ as opposed to the traditional view that political obligation is necessary.
To have a political obligation is to have a moral duty to obey the laws of one's country or state. On that point there is almost complete agreement among political philosophers. The essence of responsibility is the obligation of a subordinate to perform the duty assigned.
It always originates from the superior-subordinate relationship. Normally, responsibility moves upwards, whereas authority flows downwards.
POLITICS AND RELIGION: POLITICS AND ANCIENT MEDITERRANEAN RELIGIONS A discussion of religion and politics in the ancient Mediterranean faces two large obstacles: the geographical and cultural diversity of the traditions encompassed by this rubric and the very difficulty of defining the terms religion and politics in each culture.
None of the societies of Mesopotamia, Egypt, Greece, and Rome. Start studying Anarchism. Learn vocabulary, terms, and more with flashcards, games, and other study tools.
what is the anarchist view on political authority and political obligation. no correlation between the political authority of states and the political obligation of peoples.
Start studying PS Exam 1. Learn vocabulary, terms, and more with flashcards, games, and other study tools. the relationship between the military and civilian authority the military's political identity military leaders sometimes believe that they have an obligation to intervene when civilians leaders are seen as incapable or too.Download