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Kaliopate Tavola

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"Democracy is a means of achieving a higher level of individual and collective gratification, welfare, peace, stability and prosperity. It is not an end in itself! Practitioners of democracy in the Pacific should therefore be pragmatic in their approach. An idealistic and a purist approach is, I believe, misplaced."

 
Kaliopate Tavola

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Russia is no longer a military threat. But I do think we have a responsibility to try to enhance stability and democracy. And only a democratic country can be stable … It's reasonable to allow time for the development of democracy … But Putin's Russia is moving in the wrong direction ... many seem to think that one should tolerate some 'failures' since 'stability' has gained ground. I believe this kind of realpolitik is dangerous. Stability can only result from a genuine democracy, rule of law and respect of human rights.

 
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The success of communism in the world today is due to the failure of democracy to live up to the noble ideals and principles inherent in its system. And this is what Jesus means when he said: "How is it that you can see the mote in your brother’s eye and not see the beam in your own eye?" Or to put it in Moffatt’s translation: "How is it that you see the splinter in your brother’s eye and fail to see the plank in your own eye?" And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves. And this is one of the tragedies of human nature. So we begin to love our enemies and love those persons that hate us whether in collective life or individual life by looking at ourselves.

 
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People use democracy as a free-floating abstraction disconnected from reality. Democracy in and of itself is not necessarily good. Gang rape, after all, is democracy in action.
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Democracy is not a synonym for justice or for freedom. Democracy is not a sacred right sanctifying mob rule. Democracy is a principle that is subordinate to the inalienable rights of the individual.

 
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Two possible approaches to the organization of general systems theory suggest themselves, which are to be thought of as complementary rather than competitive, or at least as two roads each of which is worth exploring. The first approach is to look over the empirical universe and to pick out certain general phenomena which are found in many different disciplines, and to seek to build up general theoretical models relevant to these phenomena. The second approach is to arrange the empirical fields in a hierarchy of complexity of organization of their basic "individual" or unit of behavior, and to try to develop a level of abstraction appropriate to each.

 
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