Legitimacy of corrections

History[ edit ] According to Oxford Dictionariesthe term post-truth was first used in a essay by the late Serbian-American playwright Steve Tesich in The Nation. Tesich writes that following the shameful truth of Watergatemore assuaging coverage of the Iran—Contra scandal [12] and Persian Gulf War demonstrate that "we, as a free people, have freely decided that we want to live in some post-truth world. The term became widespread during the campaigns for the presidential election in the United States and the "Brexit" referendum on membership in the European Union in the United Kingdom.

Legitimacy of corrections

It has often been said that the Chinese are not deeply religious. It is true that they have shown a comparative indifference to metaphysical speculation; Chinese culture was perhaps the first to develop an intellectual scepticism concerning the gods. Attempts to manipulate the forces which shape the human and natural worlds have been a key element in all China's religious traditions.

This is manifested in a complex mix of religious, superstitious and magical beliefs and practices. Popular religion has always been dismissed as 'superstition' by the intelligentsia, particularly Marxists. Yet the various folk traditions in the religion of the rural masses have a comparable preoccupation with this worldly concerns, expressed in earthbound beliefs in the gods of the family and the soil.

In their different ways most Chinese have shown themselves to be concerned primarily with the human person and society.

Legitimacy of corrections a predominantly rural country, this has manifested itself in a concern for the land and its prosperity. Thus religious practice has been closely linked with the question of the ownership of the land.

Persistent beliefs The communist revolution sought to break these ancient connections, but with limited success. While the power of the clan or lineage has declined, the family has remained the focus of production.

The rural reforms of recent years have reinforced this. Despite all attempts at re-education by the Communist Party the family cult associated with Confucianism and popular religion still flourishes throughout the countryside, as do so-called 'superstitious practices'.

Peasants saw no contradiction in attending both Buddhist and Daoist worship, nor in incorporating a diversity of gods into the local pantheon.

The Confucian state, dominated by Confucian thinking, was generally tolerant of the various religions that contended for the hearts and minds of the people, and other religions were allowed to flourish provided they did not challenge the fundamental Confucian order.

Both Buddhism and Daoism inspired heterodox religious systems, and from time to time these broke out in social rebellions, leading to state intervention and attempted suppression.

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He came from a family of officials and his concern was with the restoration of the Way Dao of the ancient sages. His teaching was therefore related mainly to society and its government. He advocated strict conformity, and thought that fostering correct behaviour, within the context of the family, would produce an ordered society.

He was not particularly interested in religion, except insofar as it related to social life. However, in 59 AD during the Han dynastyit was decreed that sacrifice should be made to Confucius and this began a process which was to make Confucian philosophy into the foundation of the Chinese political order.

Confucius himself had only accepted the legitimacy of sacrifice to one's own ancestors, but from now on an official Confucian cult emerged, with its own temples. It gradually became linked with the state cult of the Emperor. From the fifth century AD Confucian orthodoxy retreated before the popularity of Buddhism and Daoism.

But a renaissance came during the Song dynasty when Confucianism responded to the challenge and developed its own metaphysics. This new trend is known as Neo-confucianism, and its main exponent was Zhu Xi It subsequently became the main orthodoxy of the scholar officials until the demise of the imperial system in In contemporary China, the Confucian cult has disappeared, but the Confucian approach to government and society retains a powerful hold on many people.

Where the Confucian stressed ethical action, the Taoist spoke of the virtue of Wu Wei non-actiongoing with the flow of things. Like the Confucianists, Daoists looked back to a golden age. The good ruler, they thought, guided his people with humility, not seeking to interfere with the rhythms of social life conducted within the larger patterns of the natural world and the whole cosmos.

The Daoist adept was concerned to achieve 'immortality', seen as transmuted earthly existence. This led to the development of alchemy and to methods of meditation aimed at reaching material immortality.

Legitimacy of corrections

As time passed Daoism found itself in direct competition with the foreign teachings of Buddhism. It borrowed Buddhist practices and also drew on folk religious traditions to create its own religious form and ethos. It secured an essential place in popular religious life, but in this form it has ceased to bear much resemblance to the philosophical precepts of the early teachers.

The earlier, more philosophical Daoism has continued to inspire Chinese painters and poets through the ages and its teachings appealed to many a scholar official who adhered to a strictly Confucian ethic in public life.Legitimacy is the essential but ambiguous foundation of the criminal justice system: essential because the system cannot function without legitimacy and ambiguous because there is no consensus on what it means, precisely.

The Russian president is guaranteed to win the election. But the authorities are worried about turnout and legitimacy. In a prison context, legitimacy is the belief that official rules, corrections officials, and the institution itself are proper and just. 7 Correctional officer legitimacy is the recognition by inmates that officers have the right to.

Legitimacy of corrections

In free market economies, distribution norms are mostly influenced by principles that emphasize individual factors such as achievement and merit (Kelley & Zagorski, ). Democracy - The legitimacy of government: According to Locke, in the hypothetical “state of nature” that precedes the creation of human societies, men live “equal one amongst another without subordination or subjection,” and they are perfectly free to act and to dispose of their possessions as they see fit, within the bounds of natural law.

To extend research on legitimacy to the correctional system, we study a sample of adult inmates randomly assigned to serve their 6-month sentence at one of two institutions—a traditional prison or a military-style correctional boot camp.

The Albert Einstein Institution: non-violence according to the CIA, by Thierry Meyssan