The story wove great men in our lives and we are doing our best to imitate
when circumstances require us to do so. Social Justice Warrior
(SJW) also mimics an old form. Regardless of what we define as
intellectual, moral and technological progress formal policy
protest seems to be an atavism. But when, where and why the first SJW
use his method to achieve wealth and power? Is Hood victim
Under high or praiseworthy process? And what is the limit of this
method?
A role model for leading a rightly man on lifestyles and make him
thrive on earth.
The original victim of the highest birth
* The Tale of the Eloquent Peasant * is a social justice story thought
were made in the Middle Ancient Egypt Empire, around the twelfth
Dynasty (1991 - 1783 BC). It is important for one reason: it marks
first awakening of civilized man to social justice. A peasant named
Khun-Anup lives with his family on the margins of high Egyptian society
make a trade salt meager income, an important product, so it takes
himself and his work in high esteem. From time to time, he went to more
rich parts of Egypt to trade his product.
To do this, he must pass the property owned by nobles and
managed by foremen. Since the land is private, he respectfully uses
way between the river and cultivated fields. A middle class in general
property manager has an irrational prejudice against Khun-Anup. It covers
path, forcing the farmer to commit an offense against the noble passing
through the fields.
When Khun-Anup does this, his donkey eat some of the grain, amounting to
flight. This is a reason for the farmer pound formatting supervisor
donkey and goods, and beat him. The upper supervisor Original
taunts and teases the peasant, insisting that no one will hear his
complaint about this treatment that the injustices of this kind are
regularly
occurrence between classes.
Degrading process and repetitive
Khun-Anup holds grudges and vows that he will be heard by a superior.
By the eloquent speech, he made his case. He manages to get the ear of
Noble (basically he strolls around shouting his private property
protest whenever the noble assists) and by appealing to his humanity and
sense of fairness Khun-Anup trumps. The noble however, has its own
agenda and wants to curry favor with the pharaoh.
He informed the Egyptian king for this eloquent peasant and two
to act in concert Khun-Anup continue protest by denying his justice.
Whenever the peasant protests that he refused to have the better
the quality of his argument. Each event is recorded by a scribe and heard
by the king. This is done nine times, each more convincing Protester
complaint about ill-treatment and disadvantages against the privileges and
law. Finally, the farmer is pardoned, it gets its return
and above all, he was elevated to the position while monitoring
unfair supervisor is himself a farmer.
Circumstance and cosmic justice
What needs to be understood about the circumstances in this case is that the
Middle Kingdom was a period of reunification of the state, after
suffered from civil wars caused by the democratization of power. The Kings
the period necessary to cultivate loyalty to the central policy
authority, since there was never codified set of laws willing to
governing social behavior in ancient Egypt, people have freedom altogether
unique for the world at that time. Social justice is based on so
religious belief in the cosmic or universal justice called * * Maat, who was
maintained by the divine Egyptian king.
Good speech is a hidden gem.
Equal and interchangeable
So what can we learn from this ancient parallel to acquire a certain depth
knowledge regarding contemporary SJW question? First, it was estimated
which is necessary for a political solution for any trivial offense
personal rights, personal rights even when these do not exist. the
implication is that the central authority, government or Pharaoh
enjoys omnipotence. Middle managers simply do their job
protect the interests of their superiors in a private matter is not
exempt purposes of central power as far as the highest office in the
State is concerned, the farmer and the supervisor are completely
interchangeable or absolutely equal.
Second, regarding the psychology of SJW, the result of history
suggests that the goal has been the acquisition of personal power and
wealth. Khun-Anup always had an important provision by its self
commodity. What he finally showed he wanted was the privileged position
supervisor and attend the fall that he thought
privileged.
The third is the question of virtue. Nine episodes of improving an argument
victim hood and unfair treatment makes the farmer more
qualified to take the foremen position without the supervisor get a
chance to self-defense. During the period of political protest and
improvement
family complaining about the farmer was compensated by the central authority
for his absence. So its aspiration to be the Supreme victim was certainly
cost effective and can be considered a virtue by high following a particular
predisposed individual.
The rich man last year will be the vagrancy of this year.
The divinity of political authority
Khun-Anup had no choice but to depreciate continuously. There was
no social mobility in his company, his only chance to achieve wealth and
power was complaining of persistent injustice. In our society the central
the government is not divine and certainly can not reorganize the world
order
to move a protester from poverty to power. The major limitation is
the part of political authority by showing if an accusing finger
historical villains can not work because it only serves to continue
delegitimize political role.
Conclusion
Thousands of years after the initial climb, we should have evolved beyond
this enchanting idea of justice. When we seek to imitate the old hits
and rival the achievements of famous men, we are not obliged to be
the most vulnerable victims eloquent. Feel included in a trend or a movement
can be one of the great joys of life, but consider the old form that you are
and imitating the type of character you want to weave into life
future generations.
* Read the story in: * Lichtheim, 1973. M * Ancient Egyptian Literature
Volume 1: The Old and Middle Kingdoms. * Berkeley: University of California
Press.
* More: ** The most important way you can fight the "social justice"
collective *
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