To the debaters:
Extrapolate typical debate motions... you'll see how the ultimate purpose of debate is a very noble political one: it is about ensuring the welfare of a society. Why debate about writing off third world debt, or fighting AIDS, or fighting unfair trade? Because these issues affect people! Every debate is grounded in a real world issue.
The root of debate is political discourse (hence the terms "parlimentary debate", "government", "opposition") - the exchange of theses ("substantives/policies") and antitheses ("rebuttals/countersubstantives"), with which a synthesis is developed (read up on eg "hegel dialectic" or even locke's democracy). Through this process, social issues are discussed, policies are refined, and the opinions of society are duly considered - such that the outcome is the best possible.
Debate is not merely about "armchair debating", distanced from the real issues out there. If you are only willing to debate from an armchair for the sake of winning trophies, then don't even bother. You have a role, and a stake in the larger society. You must have a heart, with which you debate and advocate for the betterment of society - whatever the size of this society. Undoubtedly in a competition you have to argue the side you are allocated - but take your own personal stand, armed with the skills to evaluate all the actors and incentives and arguments for a particular issue.
Do not underestimate the power of debate. Ultimately, remember that you are the ones best armed with the power of argument, with which you can change society for the better - or for the worse (just look at Hitler: he was such a great orator). Great power cannot be divorced from great responsibility - do not derelict this duty you have as a fine debater to society, and be willing to stand up for what you believe in.
Sunday, February 17, 2008
Thursday, February 07, 2008
Sunday, January 27, 2008
Intriguing points from a discussion of Plato's Republic
click for (source)
Plato - Allegory of the cave - on knowledge and truth
Plato says that we are all like prisoners chained up on the floor of a cave. We are so restricted that we can only look in one direction, and there we see shadows on the wall that seem to talk and move around. We and our fellow prisoners observe, discuss, and remember what these shadows do or say. But, what happens if we happen to be released from our chains? We stand up and look around, and we see a fire burning at the back of the cave. In front of the fire is a low wall, and on the wall puppets are manipulated, which cast the shadows that are all we have ever seen. So suddenly we realize that all the things we have ever known all our lives were not the true reality at all, but just shadows [skiai -- significantly the same word that occurs at the end of the Meno, when Plato says that the statesman who can teach his virtue and make another into a statesman will be like the only true reality compared with shadows (100a)]. But there is more. There is an exit from the cave, which leads up to the surface. There we are at first blinded, but then begin to see trees, animals, etc. which in the cave were only represented by puppets. Eventually we notice that all those things exist and are knowable because of the sun. Returning to the cave, we would at first be blinded by the darkness, and our fellow prisoners would have no idea what we were doing or saying -- they would probably regard us as insane -- but we could not, of course, take them seriously for an instant.
On the good
Plato's actual argument for why we should be just suffers from a fundamental misconception. He is always recommending justice from prudential considerations, i.e. we should be just because of our own best interest, either to be happy (the main argument) or to avoid the punishment of the gods (in the Myth of Er). If there is a difference between moral and merely prudent action, however, Plato has misdirected us. Instead, morality may require actions that are not in our self-interest. This is agreed upon by Immanuel Kant, Confucius, and even the Bhagavad Gita. Thus, Confucius holds that righteouness, , is to do what is right, regardless of the consequences. That is how Kant defined the "categorical imperative," the moral command (the imperative) that is to no ulterior purpose (i.e. it is categorical).
Plato - Allegory of the cave - on knowledge and truth
Plato says that we are all like prisoners chained up on the floor of a cave. We are so restricted that we can only look in one direction, and there we see shadows on the wall that seem to talk and move around. We and our fellow prisoners observe, discuss, and remember what these shadows do or say. But, what happens if we happen to be released from our chains? We stand up and look around, and we see a fire burning at the back of the cave. In front of the fire is a low wall, and on the wall puppets are manipulated, which cast the shadows that are all we have ever seen. So suddenly we realize that all the things we have ever known all our lives were not the true reality at all, but just shadows [skiai -- significantly the same word that occurs at the end of the Meno, when Plato says that the statesman who can teach his virtue and make another into a statesman will be like the only true reality compared with shadows (100a)]. But there is more. There is an exit from the cave, which leads up to the surface. There we are at first blinded, but then begin to see trees, animals, etc. which in the cave were only represented by puppets. Eventually we notice that all those things exist and are knowable because of the sun. Returning to the cave, we would at first be blinded by the darkness, and our fellow prisoners would have no idea what we were doing or saying -- they would probably regard us as insane -- but we could not, of course, take them seriously for an instant.
On the good
Plato's actual argument for why we should be just suffers from a fundamental misconception. He is always recommending justice from prudential considerations, i.e. we should be just because of our own best interest, either to be happy (the main argument) or to avoid the punishment of the gods (in the Myth of Er). If there is a difference between moral and merely prudent action, however, Plato has misdirected us. Instead, morality may require actions that are not in our self-interest. This is agreed upon by Immanuel Kant, Confucius, and even the Bhagavad Gita. Thus, Confucius holds that righteouness, , is to do what is right, regardless of the consequences. That is how Kant defined the "categorical imperative," the moral command (the imperative) that is to no ulterior purpose (i.e. it is categorical).
Sunday, January 20, 2008
Thursday, January 10, 2008
Monday, December 31, 2007
"Karoshi" (death by overwork)
Doesn't this sound so familiar?
wee hours of the morning...everything's eerie outside..... chiong work due tomorrow... cups and cups and cups of coffe... fight to open your eyes... force your tired fingers to keep typing and your brain to keep cranking... your head starts to feel like it's floating around in the clouds after a while but you contiinue... knowing you are ggxxed if u give up...then at 5.30am... YES finally finish... pack your bag, go into your room, collapse on the bed for a minute and get up... into the toilet.. into the car.. and back in school...
"Jobs for life: Japanese are working themselves to death" - The Economist 19/12
HARA-KIRI is a uniquely Japanese form of suicide. Its corporate equivalent is karoshi, “death by overwork”. Since this was legally recognised as a cause of death in the 1980s, the number of cases submitted to the government for the designation has soared; so has the number of court cases that result when the government refuses an application. In 1988 only about 4% of applications were successful. By 2005 that share had risen to 40%. If a death is judged karoshi, surviving family members may receive compensation of around $20,000 a year from the government and sometimes up to $1m from the company in damages. For deaths not designated karoshi the family gets next to nothing.
Now a recent court ruling has put companies under pressure to change their ways. On November 30th the Nagoya District Court accepted Hiroko Uchino's claim that her husband, Kenichi, a third-generation Toyota employee, was a victim of karoshi when he died in 2002 at the age of 30. He collapsed at 4am at work, having put in more than 80 hours of overtime each month for six months before his death. “The moment when I am happiest is when I can sleep,” Mr Uchino told his wife the week of his death. He left two children, aged one and three.
As a manager of quality control, Mr Uchino was constantly training workers, attending meetings and writing reports when not on the production line. Toyota treated almost all that time as voluntary and unpaid. So did the Toyota Labour Standards Inspection Office, part of the labour ministry. But the court ruled that the long hours were an integral part of his job. On December 14th the government decided not to appeal against the verdict.
The ruling is important because it may increase the pressure on companies to treat “free overtime” (work that an employee is obliged to perform but not paid for) as paid work. That would send shockwaves through corporate Japan, where long, long hours are the norm.
Official figures say that the Japanese work about 1,780 hours a year, slightly less than Americans (1,800 hours a year), though more than Germans (1,440). But the statistics are misleading because they do not count “free overtime”. Other tallies show that one in three men aged 30 to 40 works over 60 hours a week. Half say they get no overtime. Factory workers arrive early and stay late, without pay. Training at weekends may be uncompensated.
During the past 20 years of economic doldrums, many companies have replaced full-time workers with part-time ones. Regular staff who remain benefit from lifetime employment but feel obliged to work extra hours lest their positions be made temporary. Cultural factors reinforce these trends. Hard work is respected as the cornerstone of Japan's post-war economic miracle. The value of self-sacrifice puts the benefit of the group above that of the individual.
Toyota, which is challenging GM as the world's largest carmaker, is often praised for the efficiency and flexibility of its workforce. Ms Uchino has a different view. “It is because so many people work free overtime that Toyota reaps profits,” she says. “I hope some of those profits can be brought back to help the employees and their families. That would make Toyota a true global leader.” The company is promising to prevent karoshi in future.
wee hours of the morning...everything's eerie outside..... chiong work due tomorrow... cups and cups and cups of coffe... fight to open your eyes... force your tired fingers to keep typing and your brain to keep cranking... your head starts to feel like it's floating around in the clouds after a while but you contiinue... knowing you are ggxxed if u give up...then at 5.30am... YES finally finish... pack your bag, go into your room, collapse on the bed for a minute and get up... into the toilet.. into the car.. and back in school...
"Jobs for life: Japanese are working themselves to death" - The Economist 19/12
HARA-KIRI is a uniquely Japanese form of suicide. Its corporate equivalent is karoshi, “death by overwork”. Since this was legally recognised as a cause of death in the 1980s, the number of cases submitted to the government for the designation has soared; so has the number of court cases that result when the government refuses an application. In 1988 only about 4% of applications were successful. By 2005 that share had risen to 40%. If a death is judged karoshi, surviving family members may receive compensation of around $20,000 a year from the government and sometimes up to $1m from the company in damages. For deaths not designated karoshi the family gets next to nothing.
Now a recent court ruling has put companies under pressure to change their ways. On November 30th the Nagoya District Court accepted Hiroko Uchino's claim that her husband, Kenichi, a third-generation Toyota employee, was a victim of karoshi when he died in 2002 at the age of 30. He collapsed at 4am at work, having put in more than 80 hours of overtime each month for six months before his death. “The moment when I am happiest is when I can sleep,” Mr Uchino told his wife the week of his death. He left two children, aged one and three.
As a manager of quality control, Mr Uchino was constantly training workers, attending meetings and writing reports when not on the production line. Toyota treated almost all that time as voluntary and unpaid. So did the Toyota Labour Standards Inspection Office, part of the labour ministry. But the court ruled that the long hours were an integral part of his job. On December 14th the government decided not to appeal against the verdict.
The ruling is important because it may increase the pressure on companies to treat “free overtime” (work that an employee is obliged to perform but not paid for) as paid work. That would send shockwaves through corporate Japan, where long, long hours are the norm.
Official figures say that the Japanese work about 1,780 hours a year, slightly less than Americans (1,800 hours a year), though more than Germans (1,440). But the statistics are misleading because they do not count “free overtime”. Other tallies show that one in three men aged 30 to 40 works over 60 hours a week. Half say they get no overtime. Factory workers arrive early and stay late, without pay. Training at weekends may be uncompensated.
During the past 20 years of economic doldrums, many companies have replaced full-time workers with part-time ones. Regular staff who remain benefit from lifetime employment but feel obliged to work extra hours lest their positions be made temporary. Cultural factors reinforce these trends. Hard work is respected as the cornerstone of Japan's post-war economic miracle. The value of self-sacrifice puts the benefit of the group above that of the individual.
Toyota, which is challenging GM as the world's largest carmaker, is often praised for the efficiency and flexibility of its workforce. Ms Uchino has a different view. “It is because so many people work free overtime that Toyota reaps profits,” she says. “I hope some of those profits can be brought back to help the employees and their families. That would make Toyota a true global leader.” The company is promising to prevent karoshi in future.
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