everybody so that irrespective of what the individual has contributed, the person receives from the society as much as he/she needs. Similarly, Edmond Ugoh in his book, Agenda of Communism, argues that communism allows the weak that are not able to contribute much – even when they have put in their best, to have more than they are able to contribute if what they need is more than what they are able to contribute. This ideology is said to be utopia and it has only “existed under authoritarian government, and has been the source of millions of human rights violations and deaths of the people the system claim to serve” (Web 29/03/2017). Emmanuel Ebhomen in his article, “Communism and Society”, evaluates communism and states that “this political-economic
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John Stuart Mill in his book, On Liberty and Other Essays, believes paternalism is only appropriate when it is towards children, and unnecessary for people in the maturity of their faculties (Web 16/04/2017). He argues against State paternalism based on the premise that “individuals know their own good better than the State does, and on the fact that paternalism disrupts the development of an independent character” (Web 16/04/2017). In a similar way, Joel Feinberg in his book, Harm to Self, believes that paternalism towards adults means treating adults as if they are children (4). However, Thomas Pogge in his book, World Poverty and Human Rights, highlights a number of criteria that could make paternalism acceptable as a principle of meeting the needs of people in any community. For him, general accepted items such as nutrition, clothing, and shelter are under the ambient of paternalism as they are basic necessities of human flourishing (Web …show more content…
Simon Anyanwu in his book, Christian Ethics of Political Life in African Context, describes Common good as: “The well-being of human beings living together in so far as they are members of a concrete human society, family, association, business and State; it could stand for both the general good of an entire society and the special concrete well-being of specific social units” (10-11). In a similar way, Anozie in his book, Morality in the Society: A Theological Ethical Study, explains common good as a good which is required by all the members of the same society, and also a good of the society. It is a good to be shared by all, and also to be attained through the common efforts of all who make up the society (24). He asserts further that the common good has no other reason for existence than to aid the members in the fulfilment of their personal destinies and to compensate for their natural deficiency. Anozie’s interpretation of common good’s description by the second Vatican Council Fathers as ‘the sum total of social conditions – infrastructure, that allow persons or group of persons either as individuals or as communities optimally and ordinarily to achieve self-fulfilment’ is that “it means ordinarily the art of using well whatever is available so that others may benefit from it” (25). He opines that life seems
John Stuart Mill in his book, On Liberty and Other Essays, believes paternalism is only appropriate when it is towards children, and unnecessary for people in the maturity of their faculties (Web 16/04/2017). He argues against State paternalism based on the premise that “individuals know their own good better than the State does, and on the fact that paternalism disrupts the development of an independent character” (Web 16/04/2017). In a similar way, Joel Feinberg in his book, Harm to Self, believes that paternalism towards adults means treating adults as if they are children (4). However, Thomas Pogge in his book, World Poverty and Human Rights, highlights a number of criteria that could make paternalism acceptable as a principle of meeting the needs of people in any community. For him, general accepted items such as nutrition, clothing, and shelter are under the ambient of paternalism as they are basic necessities of human flourishing (Web …show more content…
Simon Anyanwu in his book, Christian Ethics of Political Life in African Context, describes Common good as: “The well-being of human beings living together in so far as they are members of a concrete human society, family, association, business and State; it could stand for both the general good of an entire society and the special concrete well-being of specific social units” (10-11). In a similar way, Anozie in his book, Morality in the Society: A Theological Ethical Study, explains common good as a good which is required by all the members of the same society, and also a good of the society. It is a good to be shared by all, and also to be attained through the common efforts of all who make up the society (24). He asserts further that the common good has no other reason for existence than to aid the members in the fulfilment of their personal destinies and to compensate for their natural deficiency. Anozie’s interpretation of common good’s description by the second Vatican Council Fathers as ‘the sum total of social conditions – infrastructure, that allow persons or group of persons either as individuals or as communities optimally and ordinarily to achieve self-fulfilment’ is that “it means ordinarily the art of using well whatever is available so that others may benefit from it” (25). He opines that life seems