It is an issue that how information is channelled and how people consume information. The places that people grow their opinions are as much important as the places where they makes discourses with others so that their opinions are exchanged and they are to find others’ perspectives. For example, educational places such as school plays the role of making people interact, contrary to their private places where they consume their preferred information. Not necessarily in all places they have to make discussion with others to lose their originality, on the other hand they don’t have to always think alone. In the age after the Internet, some say that people are divided into different parts of the informational world which they prefer to see, to create the sphere which enables the discourses among people of different opinions is required to avoid further division of people and development of nation-state. With the preservation of free sphere in which one can grow themselves, the growth of diversity is maintained.
Community justifies things in the sense that “the only criterion we have for applying the word ‘true’ is justification, and justification is always relative to an audience”(2). The legitimacy comes from what the community believes. A conversation among persons with trust each other and another which do not have makes difference. In the smaller community of homogenous social groups, trust is maintained among them, which is different from the larger one of different social groups. The trust in this sense connotates the sense shared among people that the rule put in practice is more or less shared. The rules that peoples of diverse community practice could differ more than the homogenous as peoples in the former could practice their own culture within their own group.
Providing the environment by their society that people feel the necessity of driving themselves towards the social good is beneficial. It attached the notion of the good to the certain behaviours. If society make advertisements that it is better not to use the one-use plastic products as it harms the environment, the awareness among the public would be increased. In this respect, the movements by United Nations as well as non-governmental organisations have certain effects on their societies. Their campaign over the generations could enhance the awareness and more and more people might behave for the societal good. Having said that national sovereignty should of course not be violated, in United Nations level to have institutional framework that can facilitate discourse on specific matter in a country to make its situation better would be likely to work if that is well organised(3).
Inclusive model of education can foster the mutual understanding on persons. It is more likely to avoid the prejudices among peoples. On discrimination, peoples would not be more unlikely to say discriminating speech towards a group of people if they have a friend of the similar background.
In the world of being complex and unpredictable than ever, knowing how interesting to learn a new thing puts them into the cycle of learning. Learning here is a bit different from that education to enhance the productivity, for example factory workers. There should be community-driven learner who learns, importantly, being supported by their community though he/she tends not to learn by oneself but motivated by the community. Education seems like earning degree to certify. Curiosity and learning are closely related.
With the emergence of the Internet, aviation technology, and the like, globalization was in movement around the beginning of 21st century. Especially capitalism after the Internet is to allow persons on the edge to get empowered and create innovative businesses which needs voluntary actions of citizens are the source of energy for the practice.
Seeking the profit, that is what many corporations are doing in capitalism, doesn’t necessarily lead to the happiness. Of course, wealth can let people expand their activities, but presumably there were people feeling happiness more in previous age than some people of more wealth in the current capitalist society. With the emergence of NPOs and NGOs and their activities in society, people became aware of those goodness. Just seeking profits doesn’t so much have attractions for some people.
There some argument that the “human rights culture” emerged “as a new, welcome fact of the post-Holocaust world”(4). The world came to focus on the individuals and the protection of their rights. Presumably, the universal human rights that have universal importance to human beings are proposed. It is a progress to emphasise the importance of human rights, in the meantime has distance with peoples of each region. The distance is a matter to what extent peoples of each region feel intimacy to the principles. Even if it is defined, practicing it in a way identical in one country with another doesn’t necessarily have to be promoted as the circumstances of peoples who practice the concept is much more difficult to be recognised universally. They have different cultures and practices of their own to exercise their rights and freedom. The public attitude of what should be allowed and not in their own nation can be decided in different ways by their decisions suitable to their cultures and contexts. The invention of different democratic cultures in different nation-states enriches the democracy itself.
Community’s self-governance would signify the resilience and robustness on the basis that self-governance is based on the will of community wholly. Without having empathy in the community, it may not continue to exist. The resilience of its community depends on those who belong it, the quality of individuals, but also the community itself has the capacity to help others. Community is dynamic rather than static, in which some reactions are triggered by others’ behaviours. Even in that dynamic, it often has the established. Things are interrelated each other.
(2)Rorty, R. (1998). Truth and Progress. New York: Cambridge University Press. p. 4.
(3) For example, the Convention on the Rights of Persons with Disabilities.
(4)Rorty, R. (1998). Truth and Progress. New York: Cambridge University Press. p. 170. Rorty refers to Eduardo Rabossi.
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