Moral disintegration in Pakistan’s politics

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Mohammed Arifeen : Editor-at-Large: The Financial Daily

Moral corruption is wise spread in Pakistan’s politics. It is disgusting to see the standards being flouted by our political leadership in such a forward manner. Politics devoid of any moral scruples reflects so evident in social ruination that it should set the alarm bells ringing.
Political ethics also known as political morality or public ethics) is the practice of making moral judgments about political action and political agents. Aristotle defines moral virtue as a disposition to behave in the right manner and as a mean between extremes of deficiency and excess, which are vices.
Plato stated that politics must be based on virtue and morality and corruption must be banished from the domain of politics. According to Plato, a virtuous and moral state is one that gives utmost importance to justice.
Several centuries later, Italian thinker of politics Machiavelli made a clear distinction between politics on the one hand and religion and ethics on the other. . He ignored the ethical purpose of the state.
Machiavelli is best known for arguing that people in power should use deception, force, and manipulation if those tactics are necessary to achieve their ends. Thus, Machiavelli has a pessimistic view of human nature and assumes that all men are evil, without any possibility of redemption.
This pessimistic conception of men is central to his moral philosophy. But many of Pakistani politicians would put even Machiavelli to shame. Witnessing the current malaise muddying the political waters in this country, one can safely assume that Machiavelli and Goebbels have more disciples in Pakistan’s political landscape than anywhere else.
The use of insulting, baseless, damaging accusations and the mocking of opponents have already been accepted as political behavior in Pakistan. While such practices are more or less part of the political culture of all South Asian nations, Pakistan in particular, the morality device used by the powers that be to legalize certain political performer.
Politics and politicians are considered immoral because they are corrupt, and misuse public money. Corruption is a disease and a crime and whoever commits it must be brought to justice. Different groups seek power and legitimacy through developing their own moral orders. The morality issue that is imposing one’s idea of morality on others is complicated and fully spread in Pakistan, and not confined to politics alone.
Morality is a social value, which can extract legitimacy from religion, social contract or cultural norms, but it cannot be an option to the rule of law. The rule of law does not challenge morality and neither does it in political or democratic processes.
Power persons confuse the rule of law with morality, believing that authoritarian structures can be maintained only on moral grounds. The politician are using the argument that it is the right of the people to decide the fate of the government through the electoral process public support cannot be a choice to the supremacy of the law, as people select a government to govern under the Constitution and the rule of law.
Electoral accountability is applicable to government performance, not to an individual’s conduct in disobeying rule of law. Religious part considers themselves the guardian of morality, mainly in the social and religious domains. The judiciary feels an obligation to establish a political moral order.
Neither challenges the other; rather they have developed conformity with each other’s moral orders. Religious-political parties have political risk as well, and differ with the establishment on certain issues. Their differences remain confined to a feasible area where both try to shun breaking up the system.
The moral question becomes more perilous when parliament is not given principal position by the powerful persons, including political forces. This, however, does not harm anyone more than the political parties themselves, the political process and above all, the ruling party. Parliament does not take the lead in managing conflicts; it creates dark areas that anyone can exploit.
The political leadership should have the ability to locate the dark areas, rather than operating in this dim area. The current political crisis also depicts an opportunity to the political leadership to revise their actions. The ruling parties in particular should amend their approach of undermining parliament.
This is the parliament that can review Articles 62 and 63 of the Constitution and establish parity among institutions while advancing the rule of law, answerability and clearances. Unfortunately, corruption is being hailed presently as if it is a virtue.
Several years ago Moral Ethics as a subject was taught in Missionary School particularly in Chittagong in the province of former East Pakistan from class 3 to class 9. The result was that was that well mannered students came from there.
If our parliamentary leders are allergic to religious education according to their ideology they should take moral ethic classes continuously for at least two months. This will have positive effect on the moral way of life in our beloved Pakistan. Our leaders need some strong instruction to develop a conscience that feels good when they do good and vice versa.
At present Pakistani society is functioning on the absence of moral. Our country has lost morality, ethics, and respect for other fellow beings.
Decency is something through which we determine right and wrong conduct, that is, the guide to good or right. Goodness requires that people sacrifice their own interests for the sake of society. Many experts and educationist now say that the function of rightness and ethics is to reduce social tensions and thereby enable society to smoothly and efficiently guarantee the prosperity of its members.
Social integration among the people plays an important role in uniting the community or group of people. It sets up a sense of shared purpose and social unity. Nevertheless, such norms or bonds have been feeble instead of advancing.
Ibn Khaldun is one of the greatest scholars, historians, and philosophers who gave the idea ‘Assabiy’a’ in his book Kitab-al-Ibr and the famous work is known as Muqaddamah. Assabiy’a means social solidarity, social integration. The bond that keeps a nation or group of people united together.
Based on Ibn Khaldun when the bond is strongest the nation’s growth is strongest. The most fundamental causes depicted by Khaldun that causes empires to fail were leisure and luxury, loyalty to paid obedience, and full concentration of authority.
The work of Khaldun if closely examine provides our patriotic country population with a model that how society rises grows by attaining moral ethics, and solidarity and collapses while neglecting it. Closely examining is in the present scenario in accordance with Ibne Khaldun’swrite up, the conditions are not much different.
We lost East-Pakistan because of not giving their lawful rights. The love for power and wealth that always attracted our government has made us helpless and fragile. Some disqualified have been elected they still feel proud of it. Moral Ethic is also closely related or a requirement of democracy and the essential of democracy lie in the actual moral values. There is fame for wealth now. The richer are the more respect they get.