Rigid status distinction built on one’s complexion and culture

 

The Vedic peoples used the term varna to describe the rigid status distinction built on one’s complexion and culture that consisted of four social groups: Brahmas (priests and religious figures), Kshatriyas (warriors), Vaishyas (commoners), and Shudras (laborers and servants). This distinction of four separate classes brought rise to the social and political stratification of the Vedic peoples, where powerful clan members controlled the land built upon the toil and labor of less powerful clan members (Herbst Video, Wk 4 “Vedic Worldview”, 4:33). Socially, the Brahmans claimed the highest status due to their ability to perform rituals, understand complex religious principles, and commune with the gods. Politically, the Brahmans and Kshatriyas engaged in a mutually beneficial relationship to reinforce each other’s high status and remain on top. For example, Brahmans performed sacrifices that converted warriors into kings, while the kings gave gifts and fees back to the Brahmans in return. Naturally, the social and political domination of the Brahmans and Kshatriyas forced the Vaishyas and Shudras to submit to their inevitable purpose and track of life: ensuring the sustenance of the elite through hard labor. The Varna system served as the justification for a highly stratified society where people were born into their rank where they continued to remain for the rest of their lives, keeping the dominators on top and the dominated on the bottom in both a social and political regard (WTWA Ch 4, p. 157).

 

 

Sample Solution

d implements regulation fully intent on addressing, serving, and safeguarding individuals. By consenting to the common agreement, the majority free themselves of the deadening apprehension about the condition of nature and make themselves, the creators of the Leviathan, however of every single one of his activities. In this manner one could say that a Hobbesian province considers individuals to live “by their own regulations” (Machiavelli, 20).

As Thomas Hobbes was a vocal backer for outright sway as the best type of government, finding hints of his absolutism inside the Leviathan is exceedingly difficult not. One illustration of this is the unification of the workplace of the sovereign, wherein Hobbes exhibits while examining the damage of having unhindered agents, who he calls “second sovereigns.” He states,

“For that were to raise two sovereigns, and each man to have his individual addressed by two entertainers that by restricting each other must necessities partition that power which (assuming men will live in harmony) is unbreakable, and accordingly lessen the large number into the state of war, in opposition as far as possible for which all sway is organized” (Hobbes, pg.119, s.3).

This means that the ideal Leviathan can’t have everything except a singular ruler, as the irregularity and potential struggles that might emerge from having different pioneers forces a danger to the harmony and security of those in the region. One more hint of the monarchic Leviathan, is when Hobbes expresses the that sovereign ought not be restricted, however preeminent:

“that lord whose power is restricted isn’t better than him or them that have the ability to restrict it; and he that isn’t unrivaled isn’t incomparable, in other words not sovereign” (Hobbes, pg.123, s.12).

In depicting a federation, Hobbes calls the top of the Leviathan and the transporter of the consolidated state’s power, a “sovereign.” Nonetheless, in this statement, he expresses that one isn’t viewed as a sovereign except if their power is preeminent and limitless. This can’t be accomplished in that frame of mind of unlimited agents or two sovereigns, as their powers would possibly restrict one another. They would likewise not be better than one another and along these lines, not preeminent. Thusly, to be viewed as a sovereign, the top of the Leviatha

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