[yt_dropcap type=”square” font=”” size=”14″ color=”#000″ background=”#fff” ] Y [/yt_dropcap] ou may have noticed lately that the popular slogan “everyone is entitled to their own opinion” has slowly evolved to “everyone is entitled to their own truth.” This is particularly evident among the very young, the millennials, so called, but it is not something brand new. In philosophy goes it goes by the name of Relativism or Humian empiricism and utilitarianism, as opposed to Kantian deontological universalism. Those two strands of epistemology and ethics within philosophy have a long and respectable history.
Be that as it may, somehow, in our troubled times, the word “opinion” has come to substitute the word “truth.” It even substitutes the word “interpretation.” Meaning, ultimately, that everyone is entitled to create and hold on to one’s facts interpreted according to one’s mind-set and beliefs, no matter how they are arrived at or on what foundations those facts may rest. That is to say, we are all entitled to our own ignorance of the facts; that too is guaranteed by the Constitution and democratic principles. It’s part of being free. One may try knowledge, but one remains free to try ignorance, as he chooses. The right to choose seems to be the only absolute truth.
We now have people’s representatives who, with a straight face, will flatly deny that there is such a thing as climate change. When challenged about their naive assertion (usually tied to their economic ideology) with purely scientific facts, they will declare that scientists are entitled to their own opinion on the facts, while they are entitled to theirs. In any case, vote for me and follow me, and don’t pay too much attention to scientists and their findings. What do they know!
Indeed, when the blind lead the blind, can the demise of democracy be far behind? De Tocqueville had a few things to say on that aspect of democracy, so did Plato, more than two thousand years ago. Plato has been accused of demagoguery based on his theory of the philosopher king in his Republic, but all he was saying is that democracy based on falsehood and ignorance was doomed from the very start.
Science seems to have been degraded to the subjective while truth seems to have been reduced to the sphere of the private, the subjective and the personal. In psychology this stance toward objective truth goes by the name of narcissism and it is considered an anomaly.
The argument goes something like this: my truth is sacred to myself and so much the worse for the scientific evidence of the facts. The facts are what I say they are, and in any case I am entitled even to my own ignorance; my ignorance is just a important as your alleged knowledge. If the CIA gives me facts I determine if they are true or false, depending on how convenient to me those facts are. After all, we live in a free country and nobody can impose his views on anybody else. I own my own truth, whatever it may turn out to be. If I don’t own it, then how can I speak truth to power, how can I stand up for my beliefs and confront those who have different beliefs? It’s all a matter of what one believes in.
At first blush, the above rationalizations seem rather reasonable and in defense of individual rights. But make no mistake about it, this is a very dangerous operation as Plato’s “Myth of the Cave” (found in his Republic) has powerfully been intimating for the last 24 hundred years. That myth continues to appeal to our imagination because it points to a crucial distinction between appearances or taken for granted misleading assumptions and the truth of an issue, which lies not in the dark cave but outside the cave where the sun (an allegory of truth) shines in all its splendor.
Leaving epistemological controversies and Plato’s myth of the cave aside for the moment, let’s briefly reflect and analyze this ominous modern understanding of the nature of truth. The first question that arises here is this: Has truth become a fad like any other? Obviously, “my truth” and “your truth” are on the rise.
Could it be that we are going back to a more ancient definition of truth understood as fidelity? Fidelity to what? Surely not to the facts, not to reality as it is, a concept which only appears with the 16th century, the century of Galileo, Francis Bacon and later on with David Hume. Before them, so the argument goes, “living one’s truth” was understood as “being faithful” to one’s Self or perhaps something outside one’s personality. So we end up with “my truth” and “your truth” and the two may never agree. After all, did not Shakespeare himself, a consummate humanist, advice “to thine own self be true?”
So, consciously or unconsciously, we end up with owning our own brand of truth. That could mean the truth according to my own state of mind at the moment, or according to the human condition differently interpreted (the social Darwinist certainly have a different understanding of human nature than the Platonists), or what is simply convenient or inconvenient for me personally at the moment. After all, there are plenty of inconvenient truths that I’d rather not dwell upon and simply disown.
However, could it be that Shakespeare’s advice was ultimately meant as a warning against self-deception rather than an advice to consider one’s state of mind objective and self-justifying? Could it really be that “owning one’s truth” simply means stubbornly sticking to my own opinion regardless of the evidence of the objective scientific facts? Is every opinion really as good as any other opinion? How does that lead to a meeting of minds and any kind of union?
More to the point, could it be that such a state of mind leads to inevitable disaster? Could it be that this owning of the truth as a personal possession of sort, reduced to the private sphere, the sphere of the private interest and aggrandizement, not only will not redeem or free us from the chains of the dark cave, but, to the contrary, will further divide us from one another, destroy our democracy, make us lose sight of the common good, and thus lead to our ultimate perdition as a civilization and perhaps even as a species? Could it be that our real dilemma that will determine the fate of Western Civilization will turn out to be our interpretation of Plato’s myth of the cave and how it shapes our conception of truth? Pilate’s question to Jesus Christ seems to have returned with all its vehemence and urgency: What is truth?
Educating Women in Pakistan: A Necessity For National Development
Education is fundamental to the success of any nation. Almost every developed nation recognizes its importance and lays great emphasis on its availability to every human being.
Education brings out the meaning of life and enables a person to make sense of the world around him. While on the other hand, an illiterate person fails to comprehend the essence of life and lives in ignorance.
Pakistan, the sixth most populous country in the world has grappled with the grave situation of illiteracy almost from the time of its existence and has one of the lowest literary rates on the continent. To put it narrowly, approximately 40% of its female population has not even received education at all. Thus, the major chunk of its population remains backward, which otherwise if educated could have proven to be a major source of social and economic development.
Women’s education is inextricably linked to the well-being of society. A society comprises of both male and female members, and equally needs the contribution of women nearly as much as of men in maintaining and regulating its functions. However, women in Pakistan face great challenges in accessing education and are confined to play domestic roles only. Also, certain societies consider the education of women as taboo. This results in gender inequality and social disparity which ultimately impedes the growth of a nation.
Women, as a child bearer, not only holds great responsibility of proper upbringing of the child but also of a whole generation. This aspect can be underscored by the African proverb which says,
“If you educate a man, you educate an individual but if you educate a woman, you educate a whole nation.”
Therefore, an increase in the education of women can profoundly improve human development outcomes such as child survival, health, and schooling. Education can bring phenomenal change in women’s life as it increases their confidence and raises their status in family and society. It lends her voice which she can use to advocate her rights and also helps her to participate in political and social sciences. Pakistan cannot afford to neglect the education of women if it wants to modernize itself and until or unless its female population remains uneducated, it will continue to undermine the ideals of democracy that it so cherishes. There is no doubt that Pakistan is a country whose youth is imbued with great talents and if given adequate knowledge they can properly channel this talent to the country’s advantage. This can only be achieved if gender disparities in literacy and education attainment in rural and urban areas of Pakistan are removed.
Women are also regarded as the weaker segment of society but through education, they can change their weakness into strength. It is also seen that women’s education has a positive relationship with women’s labor force participation rate which can play a significant role in reducing poverty and can contribute to sustainable growth in a developing country like Pakistan itself. Therefore, the government should invest in the education sector and especially in women’s education. This should be on its priority list as it is necessary for national development and progress.
Hence, concrete steps should be taken to empower women by granting them equality and education so that Pakistan can set itself upon the path of success.
Reasons of societal disintegration in Pakistan’s society
Societal disintegration also known as social disorganization can be described as the society’s inability to structure itself and determine the mutual values and norms that should be presiding in a society. Another approach sees is as a complex and interconnected system of communities, formal and informal associations in the socialization process.
There are many reasons that exist in a society giving rise to the societal disintegration, the main and the core cause is the disturbed and interrupted system of social communication and the structure that exist for the mutual assistance. The society that is deprived of functional and far-sighted leadership without new ideas and strategies usually tend to fall in the process of social disintegration. The society practicality and viability tends to falls with the existence of economic problems, dissolving formal and informal institutions, deteriorating interpersonal relationships and weakening of the values and norms. All these thus impact the mental and the physical wellbeing of the society and the people thoroughly involved in it. Thus putting the restrain on the growth, self-realization, self-reflection and acknowledgment.
The reason for this societal disintegration in Pakistani society can be various. These numerous reason might include some internal as well as external causes. For instance Democracy and the rule of law, judicial system and calculated and good governance which was the main building factor of the idea of new country after the partition went into oblivion as soon as the establishment of the country. The nexus that started between the military and the bureaucracy for power accumulation and the multiple Martial laws put constrain on the hope of Pakistanis to build a sustainable nation and it was reflected in the future engagements of the citizen of the state.
Another reason which triggers the societal disintegration was the history of disasters and violence that the citizens go through. For example the history of Pakistan is marked with a lot of resistance and sacrifices by the people and their forefathers. Even after the creation of Pakistan, it had to go through several wars to ensure its survival. The people of Pakistani society also faced this disturbed environment throughout the Great War on terror happening in the immediate neighborhood of Afghanistan. It was impacting Pakistan in several ways for instance military operation to combat terrorism in the region of FATA created an environment of hostility and chaos. Troubled neighborhood and the major inclusion of migrants from time to time and its sociological, economic and psychological impacts is what Pakistan has faced since its establishment .So the environment in which the society exist and the history of disasters also increase the pace of societal disintegration.
Dysfunctional Education system can also contribute to be another major reason that is driving the societal disintegration. As the system lacks to provide the same and the equal opportunities for the children and women to seek the basic education in Pakistan. The lack of uniform educational curriculum and the modes of education is building a stroke between the elites and the lower section of the societies. The disparities on the basis of different religion and social status is escalating the social disintegration in the societies. In terms of opportunities the presence of Nepotism instead of merit is also causing the lack of commitment to one’s own country.
Another reason that is contributing in the societal disintegration is the Cultural confusion also known as cultural dissonance reflecting the disharmony and the conflict and the confusion that people face due to the change in their cultural environment. In Pakistan it is seen in the province of Baluchistan, Gilgit Baluchistan and Pashtunistan. There still exist speculation for the ill treatment, less development and lack of opportunities for the Baloch’s and Gilgiti. This creates a difference among the people of different cultural and give rise to hostility towards one another thus leads to more and more societal disintegration to a point that they start to consider themselves alien to the society. The lack of tolerance and acceptance for other religions, ethnicities and culture will alienate people from one another and will limit them to certain boundaries thus making it difficult for them to grow sociological and psychological, consequently bounding them to only one sect, ethnicities or area. For societal integration one must be visionary and develop sense of acceptance and tolerance leaving a room to nurture and develop as an integrated society rather than fueling the societal disintegration.
As mention earlier about the migration it is important to study it is detail, the massive in and out migration also serves as a factor that lead Pakistan society to face societal disintegration. Many people in Pakistan still seek migration to the countries aboard for better job opportunities, living standards, better health and education and security level. In Pakistan the Pakistani diaspora that basically reflects the brain drain from the country are exceeding the numbers of more than 10 million, people residing in the countries other than their homeland for such luxuries reflect little to no commitment and responsibility to their culture and country. Similarly the great number of influx of migrants as a result of GWOT also posed a challenge for national integration as they bought with them their culture, identity and problem thus making it difficult for citizens to actually achieve the sense of nationality thus leading to more culture confusion and disharmonization.
Those having power and other patrons in Pakistan who are living in their luxurious lifestyles and comfort zones they have this responsibility to observe and analyze and seek guidance from the other countries that how with the presence of diverse cultures, languages and religions, the process of national integration reached to its logical conclusion. But it is not possible in the absence of visionary leadership and the will to work honesty for the society and its harmonization, in absence of these values one cannot expect a country to remain united and integrated as a nation.
Global Health Security: The need for collective action
Since the concept of nation-state has emerged, states’ primary goal is to ensure their survival and maximize their security in terms of wealth and power. But little attention has been paid to non-conventional issues specifically to public health. Health systems have always been neglected by states especially by those poor states that are already facing socio-economic issues.
In an era of globalization, where the world is more intact and interconnected, Global health has become a serious issue and an area of debate in contemporary world politics. If on one hand, globalization offers tremendous possibilities and opportunities then, on the other hand, it has made the transfer of disease quicker than ever. Therefore, keeping both negative and positive outcomes of globalization in mind, a special focus should be given to the health sector as well.
By special focus, I mean global solidarity for worldwide health security should be build where all states, irrespective of their self-interest, work together to combat global health issues including malnutrition, communicable ( such as hepatitis, tuberculosis, HIV, Covid-19), and non-communicable diseases (such as cancer, diabetes). In the past, all these infectious diseases specifically communicable diseases had a disturbing impact on humans and the overall economy of the global world. In the contemporary world, the Covid-19 pandemic that has caused the deaths of 3.74 million people since late 2019, has become an overwhelming threat to Global health. Not only has it affected the physical and mental health of individuals but the socio-economic conditions of states as well.
United Nations under Goal 3 of the Sustainable Development Goal is trying to tackle the problems of global health. World Health Organization is supervising the objectives that are set under this goal and is trying to work with states to readiness for pandemics and other health emergencies. Many other health projects have also been initiated to further the aim of the United Nations for global health. But still, the world needs more awareness programs especially in the third world countries where the situation of Covid-19 is much worst. Lack of awareness in such countries has given rise to many myths related to tackling the Covid-19 virus and its vaccination. People are reluctant to take the vaccine because they believe that either they will become infertile or die within weeks after getting vaccinated. Such people need education and for that, collective action is required. Not only world institutions but states, societies, leaders, the whole of their response are required to limit the spread of diseases.
Global health security should be considered as a shared responsibility of all states because in this interconnected world no one is safe until everyone is safe. This pandemic for which the world was unprepared, as the health sector was not prioritized, has shown us the real picture of the devastation of the global economy, global health, and human suffering. It has taught us how neglecting health systems could change the world upside down. So, to prevent any other future pandemics, we need to draw attention to the disparities that exist in different countries, try to solve them, bring awareness and make global health security a priority through collective action. As Mahatma Gandhi said, “It is health that is real wealth and not pieces of gold and silver.”
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