Human Nature, Society, and Justice, Essay Example

The neoclassical economic theory operates on the postulation that the quest for personal pleasure and contentment motivates the decisions that human beings make. In this regard, man aims at maximizing the available opportunities in order to satisfy his own pleasure demands. This theory defines market exchanges as straightforward trades among relatively inferior economic men struggling to reap maximum individual contentment (Vaclav 14). The neoclassical theory holds that workers get little wages than they deserve. Therefore, they receive relatively lower pay than what they ought to receive s an equivalent for their labor. Wealth is the direct outcome of the decisions made by an individual. One has an option as to whether to choose to work hard and be wealthy or become poor by choosing to be lazy. As such, inheritance and theft are not forms of wealth acquisition. This theory tends to vary from the Hegel’s ideas in the “elements of philosophy of right.” In his argument, Hegel states that aspect of having classes within a society are inevitable. In this sense, he argues that the wealthy and the poor define every society.

The measure for poverty and wealth varies from one society to the other (Hegel 245). The available resources, according to Hegel, are not adequate to accommodate all the societal needs. This partly explains why it is difficult to eliminate the aspect poverty from the society. Those with too much wealth and others with too little to survive will always characterize the society. The differences between the two groups arise from the availability of opportunities to work. Those who get more opportunities to work maximize and amass wealth to them whereas those exposed to lesser opportunities seat back and barely strive to survive (Hegel 244). The wealth owned by the rich is enough to sustain everyone in the society at an equal level. However, this would encourage laziness, and lack of motivation to work. Contrary to the neoclassical economic theory, Hegel states that arbitrariness and poverty arises because of the conditions from the external environment, which is beyond their control (Hegel 241). These conditions or circumstances rip them of their rights ranging from justice, economic and healthcare and thus making them economically unproductive. As such, laziness comes in because of the deficiencies and lack of opportunities to work. Therefore, poor people do not choose to be poor but circumstances beyond their control subject them. In this case, denial of rights relates to poverty. This paper will examine the way an assumed definition of human nature affects the way we identify the role of society and the demands of justice (Nisbet 486).

Maritain’s work on the nature of humans begins by distinguishing between the personality and an individual. Personality is always close to one’s spiritual dimensions, whereas the individual is the material part of a human being mainly the body. He further alludes to the trinity of the Godhead and applies it to the human nature and society. What makes someone human is the soul and body. Separation of the two occurs when one dies, but reunion brings the person into existence on the resurrection day. The body has no life, but it is still beneficial for one to be a human being. The body hosts both the soul and the spirit of someone. Therefore, one cannot be a human being without the body. The three dimensions of a human being are equally valuable, and one ceases to be a human being lost. The ability of people think inwardly about themselves and meditate about their life defines their personality. A good example to borrow from is the trinity of the Godhead. For instance, the three dimensions of the Godhead reside in one God and are all equally important. Therefore, humans need to relate with one another for survival (DeMartino 9).

The three components of a human being should continually communicate with one another for the proper functionality. In that respect, human beings also should update each other on their welfare in order to achieve better results. When applied to the society, people should encourage teamwork and assist each other where necessary. In this regard, everyone plays a part in the society for the realization the common goals within a given timeframe. With that in mind, there is no room for idleness and laziness because this is what results into poverty and uneven supply of possessions amongst the members of the society. Maritain’s notion also implies that unity among the members of the society should translate into the privileged helping the less privileged. As such, people should be ready and willing to bear extra loads for the sake of those who cannot survive on their own. People should only engage in the things for the ordinary excellence of the society. Certain issues crop up within the society with different implications to the society. Societal members should selectively stick to those activities that will not derail the morality and interests of the society. The norms governing the conduct within a given social order will initiate the development of a social and legal structure.

Marx’s theory on Humanity

Throughout his work, Marx strived to answer the question on how humans should live humanly. In this regard, he tried as much as he could verify the static nature of human beings. He found out that human nature varies according to how we perceive things. Human beings are social and conscious of themselves unlike other members of the animal kingdom (Lawrence 65). Human beings have the ability to make themselves into what they want to be by choosing to have a certain personality. Therefore, neither biology nor God determine the static nature of human beings before birth. People have the authority to choose what they want and the way they will live their life. Marx’s focus was humankind as part of nature and naturally real. Human nature goes beyond being natural; humans have intellect, will, and possess the power to imagine. In this sense, humans continually change their affiliations to nature and show readiness to gaining knowledge on better ways of survival. The dynamic human needs have always kept human on their toes as they strive to inventing new ways of doing things.

According to Marx, humanity entails having social developing and maintaining social relations as well as being a person. Human activities like labor are just but a part of the social framework of humans despite having the materialistic dimension. Marx advocates for the solidarity among the humans as they relate and work together, not as mere objects but social beings (Karl 326). Humans should consider others as fellow humans. This implies that one should treat his or her fellow humans the same way they expect reciprocation. This differentiates humans from other animals. However, there is much animosity among humans because of greed and capitalism mentalities. People want to use others maliciously in order to accrue as much affluence as they can.

Hegel’s philosophy on humanity

Hegel approached the whole issue of human nature from the perspective of the mind. According to him, a true human being has a soul, a spirit, and a body. The three components occur as one and constitute a person (Nisbet 483). He drew his concept from the trinity of the Godhead. Regarding this, Hegel states that human beings are social and should communicate with each other by providing assistance in all aspects of humanity. Hegel’s philosophy was on the human mind and solely dwelt on the importance of the spirit and overlooked the essence of the body. In his philosophy, he regards the human body as without life and nonfunctional although necessary for the success of the spirit and soul (Wallace 438).

In my opinion, Marx’s philosophy is the most practical and realistic as compared to the rest. Hegel’s philosophy does not hold much water because he solely dwells on the mind, and overlooks the role of the body to human life. He builds an ideal world that cannot be associated with the physical world. Hegel approaches the issue of humanity by basing on the evolution of the mind from the ancient times to the modern times. According to Hegel, humanity does not come about through thinking, but the process of making one think manifests itself as intuitive. Maritain’s theory on humanity approaches the whole aspect of humanity and society from a religious perspective.

In his view of society, Maritain alludes to the functioning of the Godhead as the exemplary model that the modern society should emulate. His ideology relies on religious aspects and has little to associate with the natural world. His philosophy has failed to address the common questions about humanity and the way people can live humanly. However, Karl Marx approaches the issue from a complex side and breaks it down to a simpler form that is understandable. He tries to answer the question on how a people can live together humanly. His philosophy brings in many aspects including the issue of capitalism and justice, which are crucial ingredients to the societal life. It is evident that Marx strived to get a solution to the problems that were affecting society in a realistic perspective (DeMartino 7).

The philosophy advocated by Marx takes everything back to the drawing board as he questions the origin of the disparities that exist in the modern society. He launched a serious attack on capitalism. This form of production fostered exploitation and created social classes where the poor stagnated in their poverty while the rich individuals amassed wealth continually. He advocated for justice by arguing that workers to be rewarded as per their effort (John and Rosemary 6). He states that the main cause of human challenges in the modern society is the thought of raising more and saving for the future. Industries and other production outlets illustrate this where the capitalists aim at maximizing profits by exploiting their workers. This denial of justice of rights has strengthened the wide gap between the poor and the rich. The poor people cannot afford better healthcare and lack justice because of their low status in the society. Marx’s philosophy exposes the exploitation motives in capitalist societies. In most cases, they work the whole day only to receive wages that are less than half their effort (Gould 134).

The strife for more capital is what has made resources be scarcely enough for everyone. If everyone would strive to get what he or she needs without yearning for more, it will be easier to achieve a balanced society where everyone has enough. Marx was advocating for such a society. A society where workers receive depending on the much they have produced is a perfect example of what was on Marx’s mind. Marx wanted to see a society where both the workers and the employer get their share with no focus on attaining massive profits, as it is the case in the capitalist societies. This is what Marx referred to as justice. For the society to achieve equality and balance among all the members, everyone should have the opportunity to enjoy their rights. Justice means everyone gets a reward that is a direct equivalent of his or her effort. Where the employer is reaping maximum profits, it is automatic that workers are not getting what they deserve. The employers channel to themselves the rest of what they expect to be their possessions in the name of profits (John and Rosemary 8).

Works cited

DeMartino, George. Global Economy, Global Justice: Theoretical objections and Policy alternatives to neoliberalism. New York: Routledge, 2000. Print

Gould, C.A. Marx’s Social Ontology: Individuality and community in Marx’s theory of social reality. Massachusetts: MIT press, 1978. Print

Hegel, G.W.F. Elements of the Philosophy of right. Cambridge: Cambridge University Press, 1991. Print

John F. & Rosemary, Bannan S. Law Morality and Vietnam: The peace militants and the courts. Bloomington and London: Indiana University Press, 1974. Print

Karl, Marx. The Grundrise, translated by Martin, Nicolaus. London/New York: Penguin, 1973. Print

Lawrence, Simon H., ed., Karl, Marx. Selected Writings. Indianapolis: Hackett, 1994. Print

Nisbet, H.B. Brief selections from Hegel’s Elements of the Philosophy of Right, Cambridge/New York: Cambridge University Press, 1991. Print

Vaclav, Havel. Disturbing the peace. New York: Penguin, 1990. Print

Wallace, William. Hegel’s Philosophy of Mind: Part Three of the Encyclopaedia of the Philosophical Sciences (1830), Oxford: the Clarendon Press, 1971. Print