The marxist narrative is between the oppressed and the oppressor. The duality follows Hegel’s master-slave dilemma. There will be one person with the power and one person without power. The powerful will control and exploit the powerless. This aristocratic tone does remain true in corporate economies. The CEO owns the means of production and receives the money to which he distributes. While politicians are elected, once they are, they act free of punishment. The democratic creation attempted to curb exploitation but only furthered it with no finger to point to. At least in monarchies, there was someone to blame, today it is a never ending cycle of botched corruption. It is the sheer might that oppresses the slave but the lack of liberty to fight back. The rules are concocted by the elite. There is little power afforded to the citizenry. They were made to be servants with limited choices. To choose their master but not fret for as long as he reigned.
The helpless impartiality of the public to the regime’s unlawful behaviour and its unethical standards lies in the comfort of a master. Nietzsche’s slave morality is problematic but not in the description as he describes it. Slave morality looking out for the downtrodden is different than submitting to a corrupt leadership. If anything it is the master morality public who are content with the inequality and subversion of liberties under their noses. Master morality prides itself on hierarchical order. For the masses to accept just because. It may be no wonder that the German republic so quickly fell and the citizenry were content with outcasting anyone that was not pure Aryan. They were slaves to their own demise. Slave morality is a more encompassing picture of society. It attempts to unify and secure the totality of the community. Its egalitarian format opens trade and networking through the common care.
Slave moral empathy derives from the shared depressing experiences. The hallowing past links emotionally to a better tomorrow. Their suppression at the hands of hierarchical institution enhances their pessimism. Distrust is for the powerful not the weak. The average citizen is perceived in a favourable revolt against elitist preconditions. Even Plato’s philosopher king is the victor who heroically returns to aid his fellow sufferers. The philosopher king is he who has suffered before. He is not some divine appointee or generational hag but an ally. A shared experiencer. The political elite remain disassociated from society. The philosopher king returns to the bandaged individuals. He left the projects and gives back to society. He speaks to them. The philosopher king is not a tyrant but a former slave turned leader. With his newfound prestige he can elevate those who struggled in a Spartacus kind of way.
Yet, the danger of losing a prospect to become so preoccupied with fame he forgets his roots. While many successes have given back to the dreadful areas they grew up, there are still horrid issues plaguing the country. There is more they can do. Instead of using their money for lavish outings and crazy expenditures they can give some more to the communities. Yet money is not everything. The philosopher king brings knowledge more than money. It is about education and aid more than construction buildings. The political elite play by their own rules. Democracy is intended to represent the people but it becomes an exclusive club for the elected. They do whatever it takes to keep that power. All the macho inspirational speeches are waived with little action and execution. The former slave idealist becomes a master with new ideals.
Ideally, the master-slave duality should be finished. A democracy is representatives. Politicians are for the people. They work for the citizenry and yet they treat the public as ignorant idiots below them. Modern democracies did away with aristocratic governments. The duality would transform into a leader-follower duality. Someone must lead and others will follow. A charismatic educator and visionary to bring the people forward.
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