Thursday, March 31, 2011

Хуваарилаx Зүй Ёс - Distributive Justice

courtesy of Baabar.mn

Mongold udahguy huvisgal hiigdeh yum gene. Enkhbayar MAXH-iin huvisgalt gedeg ugiin chuhliig haruulah geed baigaa yum uu, ali esvel Tunisia-gaas ehelsen domino effect yavagdaad baigaa yum uu sain oilgosonguy. Baabar uuniig “хүчээр хүн ардыг жаргуулах” oroldlogotoy zuirlej "Ленин бидэнтэй амьдарсаар" gej doosh ni hiisen bol Bat-Uul "эрх чөлөөтэй, ардчилсан [...] Монгол Улсыг Каддафи, Мубарак нарын лалын дарангуйлагч дэглэмтэй адилтган үзэж байгаа нь арай хэтэрнэ ээ" gej buhimdjee.

Minii oilgoj baigaagaar manai huvisgalchdiin gol argument ni "баялгийг шудрагаар хуваарилах" gedeg deer buuj baigaa bololtoy. Tegvel shudraga huvaarilalt gej chuham yamar huvaarilaltiig heleh ve? Ene tiim amarhan oilgolt uu? Yun turuund Mongold tsuun heden hun bayajij baigaa ni yalt ch uguy buruu zuil. Uuniig uurchluh ni ch zailshguy. Getel saitar tungaahguygeer shuud shudraga yosnii neriig barij unuu margaashguy "huvisgal" hiichihvel asuudal shiidegdchih uu? Baatarhuyag gej medehguy zuiliinhee talaar medemhiireh ih durtay neg nuhur uuniig ingej tailbarlaj:

Баялгийн шударга хуваари­лалт бол хөдөлмөрөөр боссон хүний хувийн өмчийг булаан ава­хад биш харин луйвар булхайгаар бий болгосон хууль бус капиталыг ард түмэнд чөлөөлж өгснөөр тогтох ба энэ капитал юуны түрүүнд үндэсний шинэ хөрөнгөтнүүдэд шинэ үеийн шударга бизнесмэ­нүүдэд оногдох болно. Хэн ч биз­несмэн болж чадна. Бүгдээрээ өөрт ноогдох бүхнээ буцаан авахын тулд хувьсгалд оролцох ёстой.

Bichij baigaa zuiliinhee talaar saitar bodooguy, unshaaguy humuus iimerhuu zuils bichdeg yum. Yahaaraa chuluulugdsun capital shuud businessman-uudad "onogddog" bilee? Ternees ni tegeed hurtehiin tuld hun bur "биз­несмэн" boloh hereg uu? Ene tegeed shudraga yos (fairness), zui yos (justice) yum uu?

Gehdee Baatarhuyag ni bas haa ochij humuusiig namiruulj chadah hemjeend bicheed baih yum. Harin unuu irgenii hudulguunii O. Magnai gegch nuhur bol huvisgaliig shuud ingej tailbarlaj baina: "big change=revolution." Uilmaar... Tsaashilbal Magnai hudaldaa aj uildveriin tanhimiin Dembereliin asuultad "avah yostoi humuust ni ochih yostoi yum ni ochihiig l shudarga huviarlalt gej oilgoj bna daa" gej hariulj. Bas l yarij bui zuiliinhee tsaad uchriig saitar tungaagaaguy hunii yaria. "Avah yostoy" humuusiig ni yamar shalguuraar todorhoiloh yum be? Oldson munguuruu arhi avaad uuchih ni todorhoi humuust bayalgiig shuud mai geed huvaarilah ni zuv uu? Yu ch hiigeeguy, haa holoos hudlaa medemhiirsen bi "shudraga yosnii" tuluu tsutsaltguy temtsegch Magnaitay adil bayalag hurteh erhtey yu? Nuguuteyguur hun bur zuvhun hudulmurlusniihuu hereer bayalag hurteh ni shudraga yavdal bish gej uu?

Magnai 7 sariin 1-iig alban yosoor ehluulj baina

Zui yosnii (justice) talaarh asuudal bol yuruusuu mash ertnees ulbaatay. End Baatarhuyag, Magnai, Enkhbayar nariin helj baigaa shig tiim amarhan oilgomjtoy hariult baihguy. Hervee sanaj baigaa bol Plato-giin The Republic "justice gej yu ve?" gesen asuudlaar eheldeg. Ali manai erinees umnuh 400 ond bichigdsen nom shuu dee. Plato-goos hoish Aristotle, Locke, Bentham, Mill, Kant, Rawls, Nozick nar ene asuudliig uur uuriin huchtey argument-uudeer bayajuulsaar unuudurtey zolgoson. Odoo ch gesen gants Mongol geltguy haa saiguy ene asuudal yarigdsan heveeree. Naad zahiin jishee gehed Amerikiin eruul mendiin salbariig toirson margaan baina. Hudulmurluuguy murtuu ulsaar eruul mendee hamgaaluulaad suuj baih ni shudraga zuil mun uu? Ali esvel zuvhun mungutey humuus eruul mendiin uilchilgee hurteh ni zui yosnii yavdal uu? Amerikchuud negdsen neg shiideld hureeguy l baina.

Hervee justice-iin talaar mash tsegtstey medlegetey bolyo gevel Michael Sandel-iin "Moral Reasoning 22: Justice" hicheeliig uzehiig (tegeed bolj ugvul syllabus deerh unshih materialuudtay taniltsahiig) sanal bolgoyo. Husvel Sandel-iin ene hicheeliinhee materialiig emhetgesen Justice: What's the Right Thing to Do? nomiig ni unshsan ch bolno (tsag mash ih hemnene). Edgeertey taniltschihsan baihad bayalgiig herhen huvaarilah tal deer battay neg bair suuritay bolohguy ch Magnai, Baatarhuyag metiin nuhduud hudlaa medemhiirch baigaag ter dor ni helj chaddag bolno.

Hervee bur edgeertey taniltsah tsag baihguy bol urjigdar 3 Quarks Daily deer garsan Namit Arora-giin "What Do We Deserve?" bogino essay-g unshij uzeerey:

A pivotal question in market-based societies is ‘What do we deserve?’ In other words, for our learning, natural talents, and labor, what rewards and entitlements are just? How much of what we bring home is fair or unfair, and why? To chase these questions is to be drawn into the thickets of political philosophy and theories of justice. In this short essay, inspired by American political philosopher Michael Sandel’s Justice, I’ve tried to synthesize a few thoughts on the matter by reviewing three major approaches to distributive economic justice: libertarian, meritocratic, and egalitarian, undermining en route the dominant narrative on my own well-being.

Friday, March 25, 2011

Political Song of the Day



To see it in context, check this video + my review of The Wind That Shakes the Barley from 4 years ago (lots of bs)

Except That It Robs You of Who You Are

Except that it robs you of who you are,
What can you say about speech?
Inconceivable to live without
And impossible to live with,
Speech diminishes you.
Speak with a wise man, there’ll be
Much to learn; speak with a fool,
All you get is prattle.
Strike a half-empty pot, and it’ll make
A loud sound; strike one that is full,
Says Kabir, and hear the silence.

Kabir, translated from the Hindi by Arvind Krishna Mehrotra
+ more Kabir on Poetry Magazine

Wednesday, March 23, 2011

This and That: Ostalgia

Нам засгийн удирдагчид Сөүлийн Гудамжаар алхаж байна
(from phiqstas' flickr set)

Photo of the Day

more

Даруухан хүсэл нь аугаа зорилго болон биелдэг, тайвуухан алхам нь нийгмийн дэвшил болон биеждэг баатарлаг нүүдэлчид, гайхамшигт реформаторчдын үр ач, сүүлийн тавин жилийн шинэтгэл, хувьсгалын амьд гарчийн хувьд итгэл, -зөвхөн итгэл найдвараар- амлан өндийсэн билээ, би. Байгаадаа ханадаггүй, барьцаа алдаггүй, үргэлж амжилтаа чамлаж, үүрд шинэ оргилд тэмүүлэмтгий манай ард түмэнд дандаа шинэ маргааш, хөгжлийн шинэ өндөрлөг нээлттэй тодорно гэдэгт итгэн амьдардаг билээ, би. Ийм ард түмэнд итгэхгүй бол өөр ямар ард түмэнд итгэх билээ. - Baabar

Tuesday, March 22, 2011

This and That: Lectures

Suuliin uyed uzsen/taalagdsan lektsuud:

Francis Fukuyama - The Origins of the State: China and India

Gary Becker’s entire Human Capital class (via MR; neeree erteed Tyler Cowen-tay hamt hoolond orson, Mongoliin talaar, yalanguya hoomiigiin talaar ih sonirhoj baina lee :D)

Shakespeare and the Law: Keynote Conversation (feat. Justice Stephen Breyer, Richard Posner, Martha Nussbaum, and Richard Strier)

Kenji Yoshino - Shakespeare and the Rule of Law (Hoyor doloo honogiin umnu Yoshino-giin The Merchant of Venice-iin talaarh lektsend suusan. Gaihaltay! Lav l neg tsag amaa angaigaad, neg ch hudulguun hiilguy ungursun)

Ronald Dworkin - Is There Truth in Interpretation? Law, Literature and History (Dworkin-ii shine nom garsan baina. Tsag oldohguy yurduu gants hoyor hesgiig ni l unshsan. Hervee sonirhvol end excerpt ni bii)

Justices Sandra Day O'Connor and David Souter - Educating the Public (hosted by Linda Greenberg; yalanguya civic education-ii talaar helj bui zuils ni mash chuhal!)

Mark Thoma's econometrics course

CNN-ii Kristie Lu Stout-iin (hamgiin tsarailag anchor?) HKU-d unshsan lekts

Christopher Hitchens-Tony Blair Debate: Is Religion A Force For Good In The World?

Saturday, March 12, 2011

A Lesson to Learn from Japan

Japan’s orderliness and civility often impressed me during my years living in Japan, but never more so than after the Kobe quake. Pretty much the entire port of Kobe was destroyed, with shop windows broken all across the city. I looked all over for a case of looting, or violent jostling over rescue supplies. Finally, I was delighted to find a store owner who told me that he’d been robbed by two men. Somewhat melodramatically, I asked him something like: And were you surprised that fellow Japanese would take advantage of a natural disaster and turn to crime? He looked surprised and responded, as I recall: Who said anything about Japanese. They were foreigners.

Japan has an underclass, the burakumin, and also treats ethnic Koreans with disdain. But compared to other countries, Japan has little extreme poverty and a greater sense of common purpose. The middle class is unusually broad, and corporate tycoons traditionally were embarrassed to be seen as being paid too much. That sense of common purpose is part of the country’s social fabric, and it is especially visible after a natural disaster or crisis.

I don’t want to overdo that. Japan’s civility masks problems with bullying from schools to the work place, gangs like the yakuza rake in profits from illegal activity, and politicians and construction tycoons exchanging favors so as to loot the taxpayer. But it was striking in the aftermath of the Kobe earthquake to see even the yakuza set up counters to give away supplies to earthquake survivors. And Japan’s social fabric never tore. Barely even creased.

A wonderful reflection on Japanese society by Nicholas Kristof

Friday, March 11, 2011

Music of the Day



Arguably Blur's most sincere song

Thursday, March 03, 2011

Quote of the Day

I know of no safe depository of the ultimate powers of the society but the people themselves; and if we think them not enlightened enough to exercise their control with a wholesome discretion, the remedy is not to take it from them but to inform their discretion.

- Thomas Jefferson, 1820

Yag odoo Mongolia Economic Forum yavagdaj baigaa yum baina.

Political and Intellectual Receptions of Schmitt

In 1989 Jürgen Habermas opined that Carl Schmitt was unlikely to have the same ‘power of contagion in the Anglo-Saxon world’ as had Nietzsche and Heidegger. [...] Two decades later, such predictions may appear naive. In fact, the trend has been reversed. [The Anglo-American Schmitt literature] either parades an authoritarian and part-time fascist thinker as a precursor and ally of the neo-conservative revolution, re-mobilizing Schmitt’s notion of the state of emergency and his concept of the political; or it reads him as a radical—even critical—voice against a world-historical conjuncture characterized by liberal imperialism that flattens all geopolitical enmities and differences. This dual reception has outflanked the Kantian liberal-cosmopolitan mainstream in a pincer movement.
from Benno Teschke's "Decisions and Indecisions"

Hayadaa nomiin sand New Left Review, NYRB hoyor erguulj suuh shig zugaatay amralt baihguy yum daa :)