{"id":4478,"date":"2013-04-30T16:02:22","date_gmt":"2013-04-30T16:02:22","guid":{"rendered":"http:\/\/igrundun.wordpress.com\/?p=4478"},"modified":"2013-04-30T16:02:22","modified_gmt":"2013-04-30T16:02:22","slug":"moral-man-and-immoral-society","status":"publish","type":"post","link":"https:\/\/ispeculate.net\/writings\/2013\/04\/30\/moral-man-and-immoral-society\/","title":{"rendered":"Moral Man and Immoral Society"},"content":{"rendered":"

Fyrir um 18 \u00e1rum t\u00f3k \u00e9g saman stutt yfirlit \u00e1 \u00edslensku um b\u00f3k Reinhold Niebuhr, <\/em>Moral Man and Immoral Society<\/a>. \u00cd umfj\u00f6llun minni sko\u00f0a\u00f0i \u00e9g s\u00e9rstaklega hugmyndir \u00ed 5. kaflanum um vi\u00f0horf forr\u00e9ttindast\u00e9tta<\/a>. \u00de\u00e1 sko\u00f0a\u00f0i \u00e9g si\u00f0fer\u00f0ishugmyndir Neibuhr \u00ed lj\u00f3si \u00feess sem \u00e9g kalla skyldubo\u00f0asi\u00f0fr\u00e6\u00f0i, aflei\u00f0ingasi\u00f0fr\u00e6\u00f0i og einkasi\u00f0fr\u00e6\u00f0i.<\/em><\/p>\n

Um Reinhold Neibuhr<\/h1>\n

Reinhold Neibuhr f\u00e6ddist \u00ed sm\u00e1b\u00e6 \u00ed Missouri r\u00edki \u00ed Bandar\u00edkjunum 1892, \u00fear sem fa\u00f0ir hans var \u00fej\u00f3nandi prestur. Hann stunda\u00f0i n\u00e1m \u00ed Elmhurst College \u00ed Illinois, Eden Theological Seminary \u00ed Missouri og t\u00f3k s\u00ed\u00f0an masterspr\u00f3f fr\u00e1 Gu\u00f0fr\u00e6\u00f0ideild Yale h\u00e1sk\u00f3la 1915.<\/p>\n

Eftir a\u00f0 hafa loki\u00f0 n\u00e1mi t\u00f3k hann vi\u00f0 starfi sem prestur \u00ed kirkju \u00ed Detroit og voru \u00fea\u00f0 hans fyrstu kynni af i\u00f0nv\u00e6ddri st\u00f3rborg. \u00c1 \u00feessum t\u00edma var uppbygging b\u00edlai\u00f0na\u00f0arins \u00ed h\u00e1marki \u00ed borginni og \u00e1 \u00feessum t\u00edma var fari\u00f0 a\u00f0 nota f\u00e6riband \u00ed verksmi\u00f0jum Ford.<\/p>\n

Niebuhr l\u00fdsir upplifun sinni af verksmi\u00f0jum Ford \u00ed dagb\u00f3k sinni Leaves from the Notebook of a Tamed Cynic<\/em> sem kom \u00fat 1929:<\/p>\n

Hitinn var \u00f3gurlegur. Mennirnir virtust \u00f3r\u00f3legir. H\u00e9r var erfi\u00f0svinna lei\u00f0inleg og erfi\u00f0i\u00f0 \u00fer\u00e6ld\u00f3mur. Mennirnir hafa ekki neinn m\u00f6guleika \u00e1 a\u00f0 f\u00e1 gle\u00f0i \u00far st\u00f6rfum s\u00ednum. \u00deeir einfaldlega vinna til a\u00f0 geta lifa\u00f0 af. Sviti \u00feeirra og st\u00f6\u00f0ugur s\u00e1rsauki eru hlut \u00feess ver\u00f0s sem er greitt fyrir alla f\u00ednu b\u00edlana sem vi\u00f0 keyrum… \u00d6ll viljum vi\u00f0 eiga \u00fea\u00f0 sem verksmi\u00f0jan framlei\u00f0ir og ekkert okkar er n\u00e6gilega n\u00e6mt til a\u00f0 skeyta um hversu miki\u00f0 afk\u00f6st n\u00fat\u00edma verksmi\u00f0ju kosta mannlega reisn.<\/p><\/blockquote>\n

Eftir \u00ferett\u00e1n \u00e1ra starf \u00ed Detroit, 1929, og \u00e1ri eftir \u00fatg\u00e1fu fyrstu b\u00f3kar sinnar Does Civilization Need Religion?<\/a><\/em>\u00a0var\u00f0 hann kennari vi\u00f0 Union Theological Seminary \u00ed New York \u00fear sem hann starfa\u00f0i allt til 1960 er hann f\u00f3r \u00e1 eftirlaun.<\/span><\/p>\n

Sem kennari \u00ed New York t\u00f3k hann virkan \u00fe\u00e1tt \u00ed \u00fdmsum f\u00e9lagslegum umb\u00f3tum og t\u00f3k \u00fe\u00e1tt \u00ed starfi S\u00f3s\u00edalistaflokksins.<\/p>\n

Hann rita\u00f0i margar b\u00e6kur um \u00fej\u00f3\u00f0f\u00e9lagsm\u00e1l og verkefni kristinnar kirkju og er ein \u00feeirra einmitt Moral Man and Immoral Society sem hann skrifa\u00f0i 1932.<\/p>\n

Umhverfi ritsins<\/h1>\n

Hugmynd uppl\u00fdsingarinnar um a\u00f0 \u00feekking og t\u00e6kni leiddu alltaf til g\u00f3\u00f0s bi\u00f0u skipbrot \u00ed tveimur heimsstyrj\u00f6ldum \u00e1 20. \u00f6ld. \u00de\u00e1 haf\u00f0i \u00f6reigabylting komm\u00fanista \u00ed R\u00fasslandi mikil \u00e1hrif \u00e1 hugmyndir um j\u00f6fnu\u00f0 og r\u00e9ttl\u00e6ti.<\/p>\n

\u00cd Kauphallarhruninu 1929 komu brestir \u00ed hugmyndir um kap\u00edtalismans og einstaklingum var\u00f0 m\u00f6rgum lj\u00f3st a\u00f0 heimurinn f\u00e6ri ekki endalaust batnandi. \u00dea\u00f0 er \u00ed \u00feessu umhverfi sem Reinhold Neibuhr skrifar b\u00f3k s\u00edna. \u00c1 \u00feeim t\u00edma \u00fear sem tr\u00fain \u00e1 eigin lausnir mannsins eru a\u00f0 b\u00ed\u00f0a skipbrot. Spurningar samt\u00edmans sem Niebuhr reynir a\u00f0 svara \u00ed b\u00f3k sinni eru \u00fev\u00ed \u00feessar: Hva\u00f0a a\u00f0fer\u00f0ir hefur ma\u00f0urinn fundi\u00f0 upp og reynt til a\u00f0 b\u00e6ta heiminn? Hvers vegna hafa \u00fe\u00e6r mistekist e\u00f0a munu \u00fe\u00e6r mistakast? Hva\u00f0a lei\u00f0 er s\u00ed\u00f0an v\u00e6nlegust af \u00feeim sem vi\u00f0 h\u00f6fum?<\/p>\n

Listin a\u00f0 lifa saman<\/h1>\n

\u00der\u00e1tt fyrir allar aldir reynslunnar hefur m\u00f6nnum ekki tekist a\u00f0 lifa saman \u00e1n \u00feess a\u00f0 magna upp lesti s\u00edna og ata hvorn annan drullu og bl\u00f3\u00f0i.<\/p><\/blockquote>\n

\u00deannig kemst Niebuhr a\u00f0 or\u00f0i \u00e1 fyrstu s\u00ed\u00f0u fyrsta kafla b\u00f3kar sinnar. \u00cd upphafskaflanum staldrar hann vi\u00f0 a\u00f0 manneskjur sem hafa h\u00e6fileika til a\u00f0 setja sig \u00ed spor annarra s\u00e9u um lei\u00f0 \u00f3h\u00e6far til a\u00f0 lifa \u00ed st\u00f6\u00f0ugum fri\u00f0i vi\u00f0 a\u00f0ra.<\/p>\n

Hann sko\u00f0ar hugmyndir uppl\u00fdsingarinnar um a\u00f0 aukin \u00feekking f\u00e6ri fram r\u00e9ttl\u00e6ti og hafnar henni. Hann heldur \u00fev\u00ed fram a\u00f0 \u00f6ll samskipti st\u00e6rri h\u00f3pa byggist a\u00f0 einhverju leiti \u00e1 \u00fevingunum. \u00de.e. einstaklingar \u00feurfi a\u00f0 vera \u00e1 einhvern \u00e1kve\u00f0inn veg til a\u00f0 vera taldir fullgildir.<\/p>\n

\u00de\u00e1 hafnar Neibuhr l\u00fd\u00f0r\u00e6\u00f0islegu lei\u00f0inni sem \u00feeirri einu r\u00e9ttu \u00fear sem minnihlutinn s\u00e9 \u00fe\u00e1 neyddur til a\u00f0 fylgja vilja meirihlutans.<\/p>\n

Hann bendir \u00e1 a\u00f0 v\u00f6ld s\u00e9u undirliggjandi samskiptum. Hver geti \u00fevinga\u00f0 hvern s\u00e9 grundvallarspurning \u00ed samskiptum manna.<\/p>\n

Um lei\u00f0 bendir Neibuhr \u00e1 a\u00f0 sem einstaklingar, tr\u00fai manneskjur yfirleitt a\u00f0 \u00fe\u00e6r eigi a\u00f0 elska og \u00fej\u00f3na \u00f6\u00f0rum og vi\u00f0halda r\u00e9ttl\u00e6ti, en \u00feegar kemur a\u00f0 hagsmunum h\u00f3pa sem einstaklingar tilheyra s\u00e9 yfirleitt gripi\u00f0 til valda.<\/p>\n

Niebuhr heldur \u00fev\u00ed fram a\u00f0 helsta mein samf\u00e9lagsins s\u00e9 miskipting valds. Hann telur upp fj\u00f6ldann allan af d\u00e6mum \u00far veraldars\u00f6gunni og endar fyrsta kaflann me\u00f0 \u00feeirri hugmynd a\u00f0 takmark um fullkomi\u00f0 \u00fej\u00f3\u00f0f\u00e9lag, \u00fear sem r\u00edki fullkomin fri\u00f0ur, s\u00e9 of fjarl\u00e6gt til a\u00f0 stefna \u00e1. Takmark okkar eigi a\u00f0 vera heimur \u00fear sem \u00e1s\u00e6ttanlegt r\u00e9ttl\u00e6ti r\u00edki og \u00fevingunum s\u00e9 beitt \u00e1n ofbeldis, til a\u00f0 koma \u00ed veg fyrir algj\u00f6rar h\u00f6rmungar.<\/p>\n

Skynsemi einstaklingsins<\/h1>\n

Enginn ma\u00f0ur mun nokkurn t\u00edma sj\u00e1 \u00fearfir n\u00e1ungans jafn sk\u00fdrt og \u00fearfir s\u00edns eigin. N\u00e9 heldur mun hann breg\u00f0ast jafn sn\u00f6ggt vi\u00f0 eymd n\u00e1ungans og hann gerir \u00ed eigin ney\u00f0.<\/p><\/blockquote>\n

Neibuhr bendir \u00e1 a\u00f0 aukin skynsemi kalli \u00e1 gagnr\u00fdnisraddir gagnvart \u00f3r\u00e9ttl\u00e6ti. Skynsemin auki mj\u00f6g sennilega vitund \u00feeirra sem \u00fej\u00e1st um r\u00e9tt sinn.<\/p>\n

Jafnframt heldur Niebuhr \u00fev\u00ed jafnframt fram a\u00f0 einstaklingar muni ekki h\u00e6tta a\u00f0 koma illa fram \u00fe\u00f3 \u00feeim s\u00e9 bent \u00e1 \u00fea\u00f0, svo lengi sem \u00feeir hagnist \u00e1 \u00fev\u00ed. Hvar sem menn hafi \u00f3ver\u00f0skuldu\u00f0 v\u00f6ld, \u00fe\u00e1 reyni \u00feeir a\u00f0 vi\u00f0halda \u00feeim og beiti til \u00feess hva\u00f0a a\u00f0fer\u00f0um sem til \u00fearf.<\/p>\n

Niebuhr setur st\u00f3rt spurningamerki vi\u00f0 \u00fe\u00e1 getg\u00e1tu sumra f\u00e9lagsfr\u00e6\u00f0inga t.d. John Dewey, a\u00f0 aukin skynsemi styrki samviskuna, \u00fe\u00f3 Niebuhr sam\u00feykki a\u00f0 samviskan f\u00e1i \u00e1kve\u00f0na \u00fej\u00e1lfun vi\u00f0 meiri \u00feekkingu.<\/p>\n

Niebuhr bendir \u00e1 a\u00f0 skynsemi einstaklinga r\u00e9ttl\u00e6ti einnig sj\u00e1lfselsku. Einstaklingsvitund s\u00e9 \u00e1v\u00f6xtur skynseminnar. \u00deessi einstaklingsvitund kallar fram spurningar um eil\u00edf\u00f0 og endanleika. \u00cd afhelgu\u00f0u \u00fej\u00f3\u00f0f\u00e9lagi lei\u00f0i \u00fea\u00f0 til \u00fearfarinnar fyrir a\u00f0 hafa hlutverk \u00fat fyrir gr\u00f6f og dau\u00f0a. \u00deannig er stutt \u00ed \u00fea\u00f0 a\u00f0 mati Niebuhr a\u00f0 \u00feessi einstaklingsvitund, valdi ekki a\u00f0eins vilja til l\u00edfs, heldur ekki s\u00ed\u00f0ur vilja til valda.<\/p>\n

Tr\u00fa einstaklingsins<\/h1>\n

Niebuhr reynir a\u00f0 svara \u00fev\u00ed hvort \u00fej\u00f3\u00f0f\u00e9lagsvandam\u00e1l ver\u00f0i leyst \u00e1 grunni kristinna kennisetninga. Hann fer \u00fe\u00e1 lei\u00f0 a\u00f0 sko\u00f0a \u00fdmsar tilraunir til \u00feess og velta upp kostum og g\u00f6llum \u00feeirra. Hann kemst a\u00f0 \u00fev\u00ed a\u00f0 vissulega megi vera a\u00f0 einhver \u00feeirra atri\u00f0a sem hann telur upp, skili betri heimi en \u00fea\u00f0 s\u00e9 \u00fe\u00f3 alls ekki v\u00edst og \u00fev\u00ed beri okkur a\u00f0 leita \u00e1fram a\u00f0 lausnum.<\/p>\n

S\u00ed\u00f0an segir Niebuhr:<\/p>\n

Krossinn er t\u00e1kn sigursins \u00e1 s\u00ednum eigin forsendum, hann er ekki t\u00e1kn um sigur k\u00e6rleikans \u00e1 heiminum e\u00f0a \u00fej\u00f3\u00f0f\u00e9laginu. \u00dej\u00f3\u00f0f\u00e9lagi\u00f0 fyrirleit \u00ed raun krossinn. B\u00e6\u00f0i r\u00edki\u00f0 og kirkjan t\u00f3ku \u00fe\u00e1tt \u00ed krossfestingu Krists og munu sj\u00e1lfsagt \u00e1vallt taka \u00fe\u00e1tt \u00ed henni…. Kynsl\u00f3\u00f0 tilfinninganna hefur ey\u00f0ilagt \u00feessa opinberun um raunveruleika Krists. H\u00fan telur Gu\u00f0s r\u00edki r\u00e9tt handan vi\u00f0 horni\u00f0, \u00fer\u00e1tt fyrir a\u00f0 Kristur seg\u00f0i \u00fea\u00f0 \u00f3n\u00e1lganlegt nema fyrir n\u00e1\u00f0 Gu\u00f0s.<\/p><\/blockquote>\n

\u00deannig er \u00e1hersla Niebuhr sk\u00fdr. Okkur ber skylda til a\u00f0 reyna a\u00f0 n\u00e1 fram \u00e1s\u00e6ttanlegu r\u00e9ttl\u00e6ti, en hitt er lj\u00f3st a\u00f0 verkefni\u00f0 ver\u00f0ur aldrei leyst nema fyrir n\u00e1\u00f0 Gu\u00f0s.<\/p>\n

Si\u00f0fer\u00f0i \u00fej\u00f3\u00f0a<\/h1>\n

Neibuhr heldur \u00fev\u00ed fram a\u00f0 samskipti h\u00f3pa geti ekki veri\u00f0 si\u00f0fer\u00f0ileg \u00e1 sama h\u00e1tt og samskipti einstaklinga.<\/p>\n

Til a\u00f0 sk\u00fdra \u00feessa kenningu bendir Niebuhr \u00e1 a\u00f0 h\u00f3pum hlj\u00f3ti alltaf a\u00f0 framkv\u00e6ma \u00ed samr\u00e6mi vi\u00f0 eiginhagsmuni. H\u00f3p s\u00e9 \u00ed raun \u00f3m\u00f6gulegt a\u00f0 taka tillit til annarra h\u00f3pa \u00fear sem \u00feau vandam\u00e1l sem ste\u00f0ja a\u00f0 \u00f6\u00f0rum ver\u00f0i a\u00f0eins skilin \u00f3beint, me\u00f0 sam\u00fa\u00f0 sem byggi \u00e1 n\u00e6mni og skilningi \u00e1 \u00fe\u00f6rfum. H\u00f3par og samf\u00e9l\u00f6g hafi takmarka\u00f0a getu til a\u00f0 s\u00fdna raunverulega sam\u00fa\u00f0. \u00dev\u00ed s\u00e9 au\u00f0s\u00e6tt a\u00f0 samf\u00e9l\u00f6g geti vart tengst si\u00f0fer\u00f0isb\u00f6ndum. \u00de\u00f3 er sm\u00e1 von um a\u00f0 \u00feetta breytist eitthva\u00f0 me\u00f0 \u00f6flugri samskiptum og meiri \u00feekkingu.<\/p>\n

\u00de\u00e1 heldur Niebuhr \u00fev\u00ed fram a\u00f0 \u00fej\u00f3\u00f0 s\u00e9 mun fremur haldi\u00f0 saman af tilfinningum og v\u00f6ldum en nokkurn t\u00edma skynsemi. \u00dear sem ekki s\u00e9 m\u00f6gulegt a\u00f0 framkv\u00e6ma si\u00f0fer\u00f0islega ath\u00f6fn \u00e1n sj\u00e1lfsgagnr\u00fdni og sj\u00e1lfsgagnr\u00fdni s\u00e9 n\u00e6sta \u00f3m\u00f6guleg \u00e1n \u00feessa a\u00f0 beita \u00e1kve\u00f0num h\u00f6mlum \u00e1 tilfinningar, \u00fe\u00e1 s\u00e9 si\u00f0fer\u00f0islegar athafnir \u00fej\u00f3\u00f0a n\u00e6sta \u00f3m\u00f6gulegar.<\/p>\n

Niebuhr bendir s\u00ed\u00f0an \u00e1 \u00fe\u00e1 \u00fevers\u00f6gn \u00fej\u00f3\u00f0erniskenndar a\u00f0 h\u00fan umbreyti sj\u00e1lfsau\u00f0m\u00fdkt einstaklings \u00ed \u00fej\u00f3\u00f0ernishroka. \u00dev\u00ed dugar skammt a\u00f0 auka sam\u00fa\u00f0 einstaklinga me\u00f0 \u00f6\u00f0rum ef markmi\u00f0i\u00f0 er a\u00f0 leysa vanda heimsins.<\/p>\n

Hann nefnir fj\u00f6lm\u00f6rg d\u00e6mi \u00far samt\u00ed\u00f0ars\u00f6gu sinni um \u00fea\u00f0 a\u00f0 \u00fej\u00f3\u00f0um s\u00e9 \u00f3m\u00f6gulegt a\u00f0 horfa fram hj\u00e1 eigin hagsmunum, en reyni hins vegar a\u00f0 r\u00e9ttl\u00e6ta \u00e1kvar\u00f0anir s\u00ednar \u00e1 einhvern annan h\u00e1tt.<\/p>\n

Forr\u00e9ttindi<\/h1>\n

Grundvallarspurning Neibuhr \u00feegar kemur a\u00f0 forr\u00e9ttindast\u00e9ttum er hvernig manneskja sem getur sett sig \u00ed spor annarra, geti lifa\u00f0 \u00ed vellystingum me\u00f0an a\u00f0rir \u00fej\u00e1st.<\/p>\n

Hann hefur kaflann \u00e1 \u00feeirri fullyr\u00f0ingu a\u00f0 \u00f3j\u00f6fnu\u00f0ur \u00fer\u00edfist \u00ed \u00f6llum mannlegum samf\u00e9l\u00f6gum. Hann bendir \u00e1 a\u00f0 \u00feessi \u00f3j\u00f6fnu\u00f0ur s\u00e9 til sta\u00f0ar vegna misskiptingar valds og v\u00f6ld \u00fearfnist ekki fj\u00e1rmagns \u00fe\u00f3 vissulega fylgi \u00fea\u00f0 i\u00f0ulega me\u00f0.<\/p>\n

Niebuhr bendir \u00e1 a\u00f0 m\u00f6gulegt s\u00e9 a\u00f0 skipta \u00fej\u00f3\u00f0f\u00e9laginu \u00ed tv\u00e6r st\u00e9ttir, \u00fe\u00e1 sem eiga og \u00fe\u00e1 sem eiga ekki. \u00deessi skipting s\u00e9 hins vegar alltaf \u00f3hreinku\u00f0 af s\u00e9rhagsmunum sm\u00e6rri h\u00f3pa.<\/p>\n

Hann tekur s\u00ed\u00f0an til vi\u00f0 a\u00f0 telja upp helstu a\u00f0fer\u00f0ir r\u00edkjandi h\u00f3pa til a\u00f0 r\u00e9ttl\u00e6ta velmegun s\u00edna. Hann nefnir til s\u00f6gunnar eftirtalinn vi\u00f0horf:<\/p>\n

    \n
  1. Forr\u00e9ttindi eru sanngj\u00f6rn grei\u00f0sla vegna mikilv\u00e6gra og lofsver\u00f0ra starfa.<\/span><\/li>\n
  2. Forr\u00e9ttindi eru sanngj\u00f6rn grei\u00f0sla fyrir dygg\u00f0um pr\u00edtt l\u00edf, \u00fear sem a\u00f0 mati millist\u00e9ttarf\u00f3lks helstu dygg\u00f0ir eru i\u00f0ni, h\u00f3fsemi og sparna\u00f0ur.<\/span><\/li>\n
  3. Forr\u00e9ttindi okkar eru nau\u00f0synleg til vi\u00f0halds \u00e1 listum og menningu og fram\u00fer\u00f3unar v\u00edsinda er r\u00f6kstu\u00f0ningur a\u00f0alsins.<\/span><\/li>\n
  4. N\u00faverandi \u00fej\u00f3\u00f0f\u00e9lagsskipun er nau\u00f0synleg til a\u00f0 vi\u00f0halda fri\u00f0 og reglu \u00ed \u00fej\u00f3\u00f0f\u00e9laginu.<\/span><\/li>\n<\/ol>\n

    \u00deessar hugmyndir Niebuhrs hrekur hann s\u00ed\u00f0an hverja \u00e1 f\u00e6tur annarri. Hann kemst samt sem \u00e1\u00f0ur a\u00f0 \u00feeirri ni\u00f0urst\u00f6\u00f0u a\u00f0 ekki s\u00e9 h\u00e6gt beita si\u00f0fer\u00f0islegum fort\u00f6lum til a\u00f0 brj\u00f3ta ni\u00f0ur st\u00e9ttaskiptinguna, eiginhagsmunir st\u00e9tta ver\u00f0i alltaf ofar spurningunni um r\u00e9tt og rangt.<\/p>\n

    Si\u00f0fer\u00f0ivi\u00f0horf \u00f6reiganna<\/h1>\n

    Niebuhr bendir \u00e1 a\u00f0 \u00ed gegnum s\u00f6guna hafi \u00fej\u00f3\u00f0f\u00e9l\u00f6g lifa\u00f0 og dafna\u00f0 \u00e1n mikillar s\u00fdnilegrar andst\u00f6\u00f0u \u00f6reiganna. \u00dea\u00f0 s\u00e9 fyrst n\u00fa me\u00f0 n\u00fdjum a\u00f0st\u00e6\u00f0um og aukinni \u00feekkingu a\u00f0 \u00f6reigar l\u00e1ti \u00ed s\u00e9r heyra. \u00de\u00f3 s\u00e9 \u00fea\u00f0 athyglisvert a\u00f0 helstu kennimenn \u00f6reiga s\u00e9u sj\u00e1lfir millist\u00e9ttarmenn.<\/p>\n

    Niebuhr bendir einnig \u00e1 a\u00f0 ris t\u00e6knimenningar hafi sett au\u00f0inn \u00ed hendur enn f\u00e6rri enn \u00e1\u00f0ur. \u00c1byrg\u00f0 eigandans gagnvart starfsm\u00f6nnum hafi minnka\u00f0 og fj\u00f6ldamenning (e. mass civilisation) hafi myndast. \u00deetta hafi b\u00fai\u00f0 til sk\u00fdrari st\u00e9ttskiptingu en \u00e1\u00f0ur og skili\u00f0 \u00fe\u00e1 sem h\u00e6rra standa fr\u00e1 \u00feeim l\u00e6gra settu.<\/p>\n

    Niebuhr horfir \u00ed \u00feessum kafla miki\u00f0 til Marx og telur a\u00f0 sko\u00f0anir Marxismans \u00e1 t.d. st\u00f6\u00f0u \u00f6reigans komist nokku\u00f0 n\u00e6rri sanni. Neibuhr telur \u00f6reigann hafa l\u00edti\u00f0 traust \u00e1 si\u00f0fer\u00f0i mannskepnunnar, en um lei\u00f0 haldi hann v\u00f6r\u00f0 um \u00e1kve\u00f0na si\u00f0fer\u00f0ismynd sem \u00fej\u00f3\u00f0f\u00e9laginu beri a\u00f0 halda \u00e1 lofti.<\/p>\n

    Hann vitnar einnig \u00ed Marx \u00feegar hann bendir \u00e1 a\u00f0 sannur \u00f6reigi telji l\u00fd\u00f0r\u00e6\u00f0isr\u00edki\u00f0 verkf\u00e6ri au\u00f0valdsins til k\u00fagunnar verkal\u00fd\u00f0num. \u00d6reiginn s\u00e9 algerlega r\u00e6ndur allri \u00e6ttjar\u00f0ar\u00e1st. \u00c6ttjar\u00f0ar\u00e1stinn hverfi me\u00f0 auknu \u00f3r\u00e9ttl\u00e6ti. Um lei\u00f0 og \u00f3r\u00e9ttl\u00e6ti\u00f0 sverfur a\u00f0 \u00e6ttjar\u00f0ar\u00e1stinni hj\u00e1lpar \u00fea\u00f0 \u00f6reiganum a\u00f0 finna samkennd me\u00f0 st\u00e9ttarbr\u00e6\u00f0rum s\u00ednum.<\/p>\n

    \u00cd raun s\u00e9 hugmynd Marx um margt svipu\u00f0 hinni kristnu von. \u00c1 sama h\u00e1tt og s\u00e1 kristni b\u00ed\u00f0ur eftir andlegri lausn, horfir \u00f6reigi Marx me\u00f0 vonaraugum til \u00feess dags a\u00f0 styrkur au\u00f0valdsins sn\u00faist \u00ed h\u00f6ndum \u00feeirra og styrkurinn ver\u00f0i afhentur hinum f\u00e1t\u00e6ku.<\/p>\n

    Hver gefi eins og geti og \u00feiggi \u00ed samr\u00e6mi vi\u00f0 \u00fe\u00f6rf. \u00cd \u00feeirri hugmynd felist \u00fea\u00f0 skynsemis\u00fej\u00f3\u00f0f\u00e9lag beri a\u00f0 stefna a\u00f0. A\u00f0 mati Niebuhr liggur s\u00fa hugmynd a\u00f0 baki b\u00e6\u00f0i hugmyndum Marxista og kristinna.<\/p>\n

    Niebuhr notar or\u00f0 James Madison, til a\u00f0 vara vi\u00f0 h\u00e6ttunni sem blasir vi\u00f0 Marxistum.<\/p>\n

    Sannleikurinn er s\u00e1 a\u00f0 \u00f6llum \u00feeim sem hafa v\u00f6ld, ber a\u00f0 vantreysta.<\/p><\/blockquote>\n

    Umfj\u00f6llun Niebuhr um \u00f6reigana, l\u00fdkur \u00e1 \u00fev\u00ed a\u00f0 benda \u00e1 a\u00f0:<\/p>\n

    Spurningin sem samf\u00e9lagi\u00f0 stendur frammi fyrir er s\u00fa hvernig h\u00e6gt s\u00e9 a\u00f0 uppr\u00e6ta \u00fej\u00f3\u00f0f\u00e9lagslegt \u00f3r\u00e9ttl\u00e6ti \u00e1n \u00feess a\u00f0 ey\u00f0ileggja \u00fea\u00f0 sem er \u00feess vir\u00f0i a\u00f0 lifa fyrir og einnig \u00e1n \u00feess a\u00f0 annars konar \u00f3r\u00e9ttl\u00e6ti skj\u00f3ti ekki upp kollinum. … \u00d6reiginn hefur \u00ed raun ekki \u00e1hyggjur af \u00feessu. Hann s\u00e9r ekki hva\u00f0 h\u00e6gt er a\u00f0 lifa fyrir \u00ed n\u00faverandi st\u00f6\u00f0u og hins vegar er ekki hans verk a\u00f0 kv\u00ed\u00f0a framt\u00ed\u00f0inni. Eins og allir \u00feeir sem \u00f6rv\u00e6nta hefur hann efni \u00e1 a\u00f0 telja hlutina a\u00f0eins geta batna\u00f0.<\/p><\/blockquote>\n

    Bylting<\/h1>\n

    Niebuhr hafnar \u00fev\u00ed a\u00f0 ofbeldi s\u00e9 \u00ed sj\u00e1lfu s\u00e9r \u00f3si\u00f0legt. Og heldur \u00fev\u00ed fram a\u00f0:<\/p>\n

    Ekkert er \u00ed e\u00f0li s\u00ednu \u00f3si\u00f0legt anna\u00f0 en illvilji og ekkert \u00ed e\u00f0li s\u00ednu gott nema g\u00f3\u00f0vildin.<\/p><\/blockquote>\n

    \u00deannig geti stj\u00f3rnm\u00e1lakenning ekki veri\u00f0 vond \u00ed sj\u00e1lfu s\u00e9r ef henni s\u00e9 \u00e6tla\u00f0 a\u00f0 gera gott. A\u00f0 sama skapi s\u00e9 \u00fe\u00f3 heldur ekki h\u00e6gt a\u00f0 halda \u00fev\u00ed fram a\u00f0 h\u00fan s\u00e9 g\u00f3\u00f0 \u00ed sj\u00e1lfu s\u00e9r, \u00fe\u00f3 h\u00fan vir\u00f0ist \u00e6tla a\u00f0 hafa g\u00f3\u00f0ar aflei\u00f0ingar.<\/p>\n

    S\u00fa fullyr\u00f0ing a\u00f0 bylting og ofbeldi s\u00e9u \u00ed e\u00f0li s\u00ednu vondar byggir \u00e1 tveimur yfirsj\u00f3num. \u00d6nnur yfirsj\u00f3nin er s\u00fa a\u00f0 ofbeldi s\u00e9 alltaf tj\u00e1ning \u00e1 illvilja og hin a\u00f0 \u00fea\u00f0 a\u00f0 beita ekki valdi s\u00e9 \u00ed e\u00f0li s\u00ednu af hinu g\u00f3\u00f0a.<\/p>\n

    Niebuhr hafnar \u00fev\u00ed hugmyndum um \u00e1kve\u00f0nar dygg\u00f0ir sem s\u00e9u alltaf g\u00f3\u00f0ar og leggur \u00e1 \u00fea\u00f0 \u00e1herslu a\u00f0 a\u00f0st\u00e6\u00f0ur og hugur geranda stj\u00f3rni \u00fev\u00ed hvort ath\u00f6fn s\u00e9 r\u00e9tt e\u00f0a r\u00f6ng. \u00deannig bendir Niebuhr \u00e1 a\u00f0 \u00f6reiginn taki f\u00e9lagslegar umb\u00e6tur fram yfir eignarr\u00e9ttinn, meti j\u00f6fnu\u00f0 meira en frelsi og leggi ofur\u00e1herslu \u00e1 st\u00f6\u00f0u s\u00edna \u00ed h\u00f3pnum me\u00f0an einstaklingur \u00far millist\u00e9tt horfir \u00e1 sig sem einstakling fyrst og fremst, og leggi \u00e1herslu \u00e1 eignarr\u00e9tt, frelsi einstaklingsins, gildi gagnkv\u00e6ms trausts einstaklinga og \u00f3eigingirni.<\/p>\n

    \u00deannig stj\u00f3rnist \u00f6reiginn af kulda og h\u00f6rku \u00fej\u00f3\u00f0f\u00e9lagssi\u00f0fr\u00e6\u00f0innar me\u00f0an millist\u00e9ttinn beitir fyrir sig si\u00f0fer\u00f0i einstaklingsins \u00ed eigin samskiptum. \u00de\u00f3 vissulega beiti millist\u00e9ttarma\u00f0ur fyrir sig si\u00f0fr\u00e6\u00f0i \u00fej\u00f3\u00f0anna \u00ed samskiptum vi\u00f0 a\u00f0ra h\u00f3pa.<\/p>\n

    Niebuhr rekur vangaveltur s\u00ednar um hverjir myndu sty\u00f0ja byltingu \u00ed nokkrum r\u00edkjum Evr\u00f3pu og ni\u00f0ursta\u00f0a hans er s\u00fa a\u00f0 \u00e1n annarrar heimstyrjaldar s\u00e9 m\u00f6guleikinn \u00e1 \u00fev\u00ed a\u00f0 koma komm\u00fanisma \u00e1 me\u00f0 byltingu hverfandi \u00ed \u00f6llum hinum vestr\u00e6na heimi. Niebuhr bendir \u00fe\u00f3 \u00e1 a\u00f0 ef byltingu myndi takast \u00e6tlunarverk sitt v\u00e6ri h\u00e6gt a\u00f0 fyrirgefa henni margar a\u00f0fer\u00f0ir.<\/p>\n

    Niebuhr hefur hins vegar efasemdir um a\u00f0 byltingu geti tekist \u00e6tlunarverk sitt og bendir \u00e1 a\u00f0 eina lei\u00f0in til a\u00f0 koma \u00ed veg fyrir \u00fea\u00f0 a\u00f0 vald fj\u00e1rmagns komist \u00ed f\u00e1ar hendur s\u00e9 a\u00f0 valdi\u00f0 s\u00e9 \u00ed h\u00f6ndum \u00f6flugra stj\u00f3rnvalda. Hins vegar s\u00e9 \u00fe\u00e1 engin trygging fyrir \u00fev\u00ed a\u00f0 stj\u00f3rnv\u00f6ld misnoti ekki vald sitt.<\/p>\n

    Draumur um \u00fej\u00f3\u00f0f\u00e9lag \u00fear sem hver l\u00e6tur s\u00e9r n\u00e6gja a\u00f0 taka \u00ed samr\u00e6mi vi\u00f0 \u00fearfir s\u00ednar er fullkomlega \u00f3rauns\u00e6r og sni\u00f0gengur me\u00f0 \u00f6llu takmarkanir mannlegrar n\u00e1tt\u00faru. Manneskjur munu alltaf hafa \u00edmyndunarafl til a\u00f0 sj\u00e1 hvernig \u00fe\u00e6r geta haft \u00fea\u00f0 betra en nau\u00f0syn krefur og munu alltaf vera \u00fea\u00f0 sj\u00e1lfselskar a\u00f0 meta \u00fearfir s\u00ednar meira en annarra.<\/p>\n

    Stj\u00f3rnm\u00e1l<\/h1>\n

    Niebuhr horfir til \u00feess a\u00f0 verkal\u00fd\u00f0urinn s\u00e9 tv\u00edskiptur. Annars vegar s\u00e9u \u00feeir sem b\u00faa yfir s\u00e9rh\u00e6fingu og hins vegar \u00feeir sem eru \u00ed raun a\u00f0eins hr\u00e1tt vinnuafl. \u00deeir sem eru s\u00e9rh\u00e6f\u00f0ir \u00e1 einhvern h\u00e1tt e\u00f0a b\u00faa vi\u00f0 eitthvert atvinnu\u00f6ryggi, eru mun s\u00ed\u00f0ur tilb\u00fanir a\u00f0 taka \u00fe\u00e1tt \u00ed einhverju sem umbyltir a\u00f0st\u00e6\u00f0um og kj\u00f3si \u00fev\u00ed fremur lei\u00f0 stj\u00f3rnm\u00e1lanna.<\/p>\n

    Niebuhr rekur s\u00f6gu upphafs 20. aldar og bendir \u00e1 a\u00f0 nokku\u00f0 hafi \u00feokast \u00ed jafnr\u00e6\u00f0is\u00e1tt. A\u00f0aleinkenni s\u00f6gunnar s\u00e9 \u00fe\u00f3 a\u00f0 hagkerfi\u00f0 hafi r\u00e6nt verkamenn, en r\u00edki\u00f0 hafi komi\u00f0 til s\u00f6gunnar og b\u00e6tt verkam\u00f6nnum tap sitt me\u00f0 uppbyggingu \u00e1 velfer\u00f0arkerfi. Eins hafi forr\u00e9ttindah\u00f3par fallist \u00e1 r\u00e9ttindi verkam\u00f6nnum til handa, til \u00feess eins a\u00f0 veikja og\/e\u00f0a \u00feagga ni\u00f0ur \u00ed st\u00e9ttarf\u00e9l\u00f6gum.<\/p>\n

    Niebuhr veltir upp hvort afn\u00e1m eignarr\u00e9ttar lei\u00f0i til aukins r\u00e9ttl\u00e6tis. Hann bendir \u00e1 a\u00f0 uppeldisfr\u00e6\u00f0ingum mistakist \u00ed s\u00ednum hugmyndum um auki\u00f0 r\u00e9ttl\u00e6ti vegna \u00feess hversu \u00feeir s\u00e9u fastir \u00ed hugarheimi millist\u00e9ttar sem haldi fast \u00ed eignarhugtaki\u00f0.<\/p>\n

    Niebuhr hafnar hugmyndum um mennta\u00f0 einveldi, \u00fev\u00ed \u00fe\u00f3 a\u00f0 h\u00e6gt s\u00e9 a\u00f0 vita nokku\u00f0 sk\u00fdrt hvert markmi\u00f0 samf\u00e9lagsins s\u00e9, \u00fe\u00e1 s\u00e9u bestu a\u00f0fer\u00f0ir \u00fej\u00f3\u00f0f\u00e9lagsstj\u00f3rnunar alls ekki lj\u00f3sar. Og eftir allt s\u00e9u \u00fea\u00f0 ekki alltaf stj\u00f3rnm\u00e1lamenn sem stj\u00f3rna heldur \u00fdmsir \u00fer\u00fdstih\u00f3par.<\/p>\n

    Eftir a\u00f0 hafa s\u00ed\u00f0an velt fyrir s\u00e9r \u00fdmsum m\u00f6guleikum, kemst Niebuhr a\u00f0 \u00feeirri ni\u00f0urst\u00f6\u00f0u a\u00f0 engin ein stj\u00f3rnm\u00e1laa\u00f0fer\u00f0 s\u00e9 f\u00e6r um a\u00f0 koma \u00e1 valdajafnv\u00e6gi, og ef ekkert breytist ver\u00f0i a\u00f0 l\u00e1ta duga a\u00f0 leitast vi\u00f0 a\u00f0 n\u00e1lgast sl\u00edkt jafnv\u00e6gi eins og kostur er.<\/p>\n

    Hann bendir \u00e1 a\u00f0 til a\u00f0 einhverjir s\u00e9u til \u00feess h\u00e6fir a\u00f0 gagnr\u00fdna \u00fej\u00f3\u00f0skipulag \u00feurfi \u00feeir hinir s\u00f6mu a\u00f0 standa a\u00f0 einhverju leiti utan vi\u00f0 \u00fea\u00f0. \u00dear standi n\u00fa \u00f6reigast\u00e9ttinn og \u00fev\u00ed s\u00e9u \u00feeir eini h\u00f3purinn sem \u00ed raun getur gagnr\u00fdnt skipulag \u00fej\u00f3\u00f0arinnar til fulls.<\/p>\n

    Niebuhr heldur \u00fev\u00ed s\u00ed\u00f0an fram a\u00f0 enginn lei\u00f0 s\u00e9 a\u00f0 meta til fulls si\u00f0fer\u00f0ilega hvort stj\u00f3rnm\u00e1la\u00fer\u00f3un e\u00f0a bylting s\u00e9 betri kostur \u00ed \u00e1tt til r\u00e9ttl\u00e6tis. Lj\u00f3st s\u00e9 a\u00f0 stj\u00f3rnm\u00e1la\u00fer\u00f3un lei\u00f0i ekki til fulls jafnr\u00e9ttis en hins vegar geti vel veri\u00f0 a\u00f0 bylting lei\u00f0i til verra \u00e1stands. \u00c1kv\u00f6r\u00f0unin um lei\u00f0 s\u00e9 h\u00e1\u00f0 \u00fev\u00ed hversu alvarleg s\u00fa kr\u00edsa er sem \u00fej\u00f3\u00f0f\u00e9lagi\u00f0 sj\u00e1lft er statt \u00ed.<\/p>\n

    Si\u00f0fer\u00f0iskennd<\/h1>\n

    \u00dea\u00f0 er mikilv\u00e6gt a\u00f0 krefjast \u00feess framar \u00f6\u00f0ru, a\u00f0 r\u00e9ttl\u00e6ti s\u00e9 mikilv\u00e6gara markmi\u00f0 en fri\u00f0ur a\u00f0 mati Niebuhr. Hann fjallar um hugtaki\u00f0 k\u00fagun og spyr hvort til s\u00e9 k\u00fagun \u00e1n ofbeldis og svarar \u00fev\u00ed neitandi nema ef skili\u00f0 s\u00e9 \u00e1 milli a\u00f0ger\u00f0a og aflei\u00f0inga, sem s\u00e9 \u00f3gerlegt. Hann vill \u00fev\u00ed fremur tala um a\u00f0 vera \u00f3samvinnu\u00fe\u00fd\u00f0ur fremur en notast vi\u00f0 hugmyndir um k\u00fagun \u00e1n ofbeldis. Enda s\u00e9 m\u00f3ts\u00f6gn falin \u00ed hugmyndum um k\u00fagun \u00e1n ofbeldis, \u00f6ll k\u00fagun lei\u00f0i til ofbeldis.<\/p>\n

    Hann tekur d\u00e6mi af bar\u00e1ttu Gandhi og segir a\u00f0 ef k\u00fagun lei\u00f0i ekki af s\u00e9r ofbeldi s\u00e9 \u00fea\u00f0 ekki k\u00fagun heldur kennsla. Me\u00f0 \u00f6\u00f0rum or\u00f0um. Ef k\u00fagun er \u00e1n ofbeldis en aflei\u00f0ingarnar eru ofbeldi \u00fe\u00e1 vill Niebuhr kalla \u00fea\u00f0 a\u00f0 vera \u00f3samvinnu\u00fe\u00fd\u00f0ur, en ef um er a\u00f0 r\u00e6\u00f0a k\u00fagun sem hvorki er n\u00e9 veldur ofbeldi, \u00fe\u00e1 s\u00e9 \u00fea\u00f0 kennsla.<\/p>\n

    Hann veltir einnig upp hva\u00f0 s\u00e9 \u00ed raun kennsla og staldrar svo vi\u00f0 afst\u00e6\u00f0i frelsisins.<\/p>\n

    Niebuhr vitnar \u00ed \u00c1g\u00fast\u00ednus og segir a\u00f0 allt til enda heimsins \u00feurfi a\u00f0 vi\u00f0halda fri\u00f0num me\u00f0 bar\u00e1ttu. \u00dev\u00ed ver\u00f0i aldrei fullkominn fri\u00f0ur h\u00e9r \u00e1 j\u00f6r\u00f0. Hitt s\u00e9 \u00fe\u00f3 lj\u00f3st a\u00f0 vi\u00f0 gerum ekki okkar besta en sem komi\u00f0 er.<\/p>\n

    \u00c1rekstrar einstaklings- og \u00fej\u00f3\u00f0f\u00e9lagssi\u00f0fer\u00f0is<\/h1>\n

    \u00c1rekstrar einstaklinga og \u00fej\u00f3\u00f0f\u00e9lags felast \u00ed mismunandi markmi\u00f0um a\u00f0 mati Niebuhr.<\/p>\n

    Helsta markmi\u00f0 \u00fej\u00f3\u00f0f\u00e9lags \u00e1 a\u00f0 vera jafnr\u00e9tti, me\u00f0an markmi\u00f0 einstaklinga er k\u00e6rleikur. Niebuhr reynir a\u00f0 gera grein fyrir \u00feessum \u00e1rekstrum og hvernig s\u00e9 h\u00e6gt a\u00f0 samtvinna \u00feessi markmi\u00f0.<\/p>\n

    Hann bendir \u00e1 a\u00f0 s\u00e1 k\u00e6rleikur sem einstaklingurinn stefni a\u00f0, s\u00e1 k\u00e6rleikur sem Kristur bo\u00f0a\u00f0i, krefjist einskis endurgjalds. \u00dev\u00edl\u00edkur k\u00e6rleikur s\u00e9 \u00f3m\u00f6gulegur \u00fej\u00f3\u00f0f\u00e9lagsh\u00f3p \u00fev\u00ed enginn lei\u00f0togi hafi r\u00e9tt til a\u00f0 vera \u00f3sj\u00e1lfselskur fyrir annarra h\u00f6nd.<\/p>\n

    Niebuhr kemst \u00fev\u00ed a\u00f0 \u00feeirri ni\u00f0urst\u00f6\u00f0u a\u00f0 tv\u00edhyggja \u00ed si\u00f0fer\u00f0isefnum s\u00e9 \u00f3umfl\u00fdjanleg. \u00dea\u00f0 ver\u00f0i alltaf \u00feannig a\u00f0 einstaklingssi\u00f0fer\u00f0i og \u00fej\u00f3\u00f0f\u00e9lagssi\u00f0fer\u00f0i ver\u00f0i ekki samr\u00fdmd a\u00f0 fullu, \u00fev\u00ed ver\u00f0i \u00feeir sem fara me\u00f0 v\u00f6ld alltaf \u00e1saka\u00f0ir a\u00f0 hr\u00e6sn \u00ed einst\u00f6kum kringumst\u00e6\u00f0um og sj\u00e1lfsagt ekkert vi\u00f0 \u00fev\u00ed a\u00f0 gera.<\/p>\n

    R\u00f6ksemdaf\u00e6rsla Niebuhr<\/h1>\n

    \u00cd b\u00f3kinni Textbook of Christian Ethics<\/a>\u00a0<\/em>gengur Robin Gill \u00fat fr\u00e1 \u00feremur a\u00f0fer\u00f0um vi\u00f0 si\u00f0fer\u00f0ilegan r\u00f6kstu\u00f0ning. \u00de\u00e6r eru skyldubo\u00f0asi\u00f0fr\u00e6\u00f0i, aflei\u00f0ingasi\u00f0fr\u00e6\u00f0i og einkasi\u00f0fr\u00e6\u00f0i. H\u00e9r \u00e1 eftir hyggst \u00e9g sko\u00f0a \u00feessar \u00ferj\u00e1r a\u00f0fer\u00f0ir og sj\u00e1 hvernig Niebhur sty\u00f0st vi\u00f0 \u00fe\u00e6r \u00ed riti s\u00ednu.<\/p>\n

    Skyldubo\u00f0asi\u00f0fr\u00e6\u00f0i<\/em><\/p>\n

    Skyldubo\u00f0asi\u00f0fr\u00e6\u00f0i er s\u00fa si\u00f0fr\u00e6\u00f0i sem gengur \u00fat fr\u00e1 \u00fev\u00ed a\u00f0 til s\u00e9 regla\/dygg\u00f0\/bo\u00f0 sem \u00f6llu s\u00e9 \u00e6\u00f0ra og stefna beri \u00e1 af \u00f6llum m\u00f6nnum og h\u00f3pum.<\/p>\n

    \u00cd riti s\u00ednu leggur Niebuhr \u00e1herslu \u00e1 a\u00f0 \u00fev\u00edl\u00edk bo\u00f0 s\u00e9u til. \u00deau s\u00e9u reyndar tv\u00f6, anna\u00f0 fyrir mann \u00ed pers\u00f3nulegum samskiptum og hitt fyrir h\u00f3pa. Einstaklingum beri a\u00f0 s\u00fdna og m\u00f3tast af au\u00f0m\u00fdkt og k\u00e6rleika, \u00fe\u00f3 ekki \u00e1 kostna\u00f0 sj\u00e1lfsvir\u00f0ingar. Grundvallarbo\u00f0 h\u00f3pa\/st\u00e9tta\/r\u00edkja s\u00e9 a\u00f0 vi\u00f0hafa og stu\u00f0la a\u00f0 r\u00e9ttl\u00e6ti.<\/p>\n

    Niebuhr fjallar svo um a\u00f0 \u00feessi bo\u00f0 ver\u00f0i aldrei uppfyllt til fulls, en a\u00f0 \u00feeim beri a\u00f0 stefna.<\/p>\n

    Aflei\u00f0ingasi\u00f0fr\u00e6\u00f0i<\/em><\/p>\n

    \u00dea\u00f0 sem \u00e9g hef kosi\u00f0 h\u00e9r a\u00f0 kalla aflei\u00f0ingasi\u00f0fr\u00e6\u00f0i er s\u00fa kenning sem einnig hefur veri\u00f0 nefnd nytjakenning e\u00f0a hamingjusi\u00f0fr\u00e6\u00f0i. Alltaf beri a\u00f0 stefna a\u00f0 sem mestri hamingju fyrir sem flesta. \u00dear e\u00f0 ekkert er rangt \u00ed sj\u00e1lfu s\u00e9r heldur vegna aflei\u00f0inganna sem \u00fea\u00f0 veldur.<\/p>\n

    Aflei\u00f0ingasi\u00f0fr\u00e6\u00f0i hl\u00fdtur \u00fev\u00ed alltaf a\u00f0 ganga \u00fat fr\u00e1 einhvers konar skyldubo\u00f0afr\u00e6\u00f0i sem endamarki s\u00ednu, \u00fe.e. aflei\u00f0ingin er d\u00e6md \u00fat fr\u00e1 \u00fev\u00ed hva\u00f0 er r\u00e9tt og hva\u00f0 rangt, hva\u00f0 illt og hva\u00f0 gott.<\/p>\n

    \u00c1 \u00feennan h\u00e1tt hugsar Niebuhr er hann heldur \u00fev\u00ed fram a\u00f0 bylting \u00f6reiga s\u00e9 r\u00e9ttl\u00e6tanleg ef vissa f\u00e6st fyrir \u00fev\u00ed a\u00f0 h\u00fan f\u00e6ri fram j\u00f6fnu\u00f0. \u00deannig telur hann a\u00f0 \u00f3fri\u00f0ur s\u00e9 heimill ef j\u00f6fnu\u00f0ur er aflei\u00f0ingin.<\/p>\n

    Einkasi\u00f0fr\u00e6\u00f0i<\/em><\/p>\n

    A\u00f0 lokum f\u00e6rir Gill okkur hugmyndina um einkasi\u00f0fr\u00e6\u00f0i e\u00f0a sj\u00e1lfd\u00e6mishyggju. S\u00fa kenning gengur \u00fat fr\u00e1 \u00fev\u00ed a\u00f0 ekkert yfirvald s\u00e9 einstaklingnum \u00e6\u00f0ra og hinn eini m\u00f6gulegi m\u00e6likvar\u00f0i si\u00f0fer\u00f0is s\u00e9 tilfinning, samviska og \u00e1st. H\u00e9r er gengi\u00f0 \u00fat fr\u00e1 \u00fev\u00ed a\u00f0 ekki s\u00e9 h\u00e6gt a\u00f0 vi\u00f0hafa nein vi\u00f0mi\u00f0 fyrir \u00e1kve\u00f0nar a\u00f0st\u00e6\u00f0ur. Hvert atvik kallar fram n\u00fdtt svar. \u00cd stuttu m\u00e1li m\u00e1 segja a\u00f0 Niebuhr hafni \u00feessu \u00feegar hann fjallar um a\u00f0 h\u00f3pum s\u00e9 \u00f3kleift a\u00f0 taka tillit til annarra og setja sig \u00ed spor \u00feeirra.<\/p>\n

    Kristin si\u00f0fr\u00e6\u00f0i Niebuhr<\/strong><\/p>\n

    \u00dea\u00f0 m\u00e1 spyrja sig \u00e1 hva\u00f0a h\u00e1tt s\u00fa si\u00f0fr\u00e6\u00f0i sem Niebuhr kemur fram me\u00f0 s\u00e9 \u00f3l\u00edk \u00f6\u00f0rum hugmyndum um si\u00f0fr\u00e6\u00f0i. \u00de\u00e1 m\u00e1 l\u00edka spyrja hvort a\u00f0 si\u00f0fr\u00e6\u00f0i Niebuhr s\u00e9 \u00e1 einhvern h\u00e1tt s\u00e9r<\/em>kristileg?<\/p>\n

    \u00cd riti s\u00ednu vitnar Niebuhr \u00e1 nokkrum st\u00f6\u00f0um til Bibl\u00edunnar og pers\u00f3nu Jes\u00fa Krists. \u00dear ber hann saman \u00e1 gagnr\u00fdnin h\u00e1tt kenningar Krists og annarra fr\u00e6\u00f0imanna, svo sem Marx og Engels. \u00deessi sk\u00edrskotun er \u00fe\u00f3 alls ekki til a\u00f0 s\u00fdna yfirbur\u00f0i Krists heldur einungis til a\u00f0 bera saman mismunandi kenningar. \u00dear d\u00e6mir hann \u00fdmist Kristi e\u00f0a Marx \u00ed hag. Niebuhr leggur \u00e1 \u00fea\u00f0 \u00e1herslu a\u00f0 kenning Krists, krossdau\u00f0i hans og upprisa var ekki hugsu\u00f0 sem \u00fej\u00f3\u00f0f\u00e9lagsleg framkv\u00e6md heldur einstaklingsfrelsun og \u00fev\u00ed s\u00e9 vart h\u00e6gt a\u00f0 \u00e6tlast til a\u00f0 kenning s\u00e9 noth\u00e6f \u00ed samskiptum h\u00f3pa\/st\u00e9tta\/\u00fej\u00f3\u00f0a. Kenningar Marx hins vegar s\u00e9u hugsa\u00f0ar sem \u00fej\u00f3\u00f0f\u00e9lagskenningar og \u00fev\u00ed betur til \u00feess fallnar a\u00f0 fjalla um \u00fe\u00e1 hli\u00f0 m\u00e1la.<\/p>\n

    Kristinn si\u00f0fr\u00e6\u00f0i hefur, a\u00f0 mati Niebuhr, tvo p\u00f3la. Annars vegar stefnir h\u00fan a\u00f0 au\u00f0m\u00fdkt og k\u00e6rleika hj\u00e1 einstaklingum og hins vegar a\u00f0 j\u00f6fnu\u00f0i milli allra. \u00c1 \u00feann h\u00e1tt gefi kristin si\u00f0fr\u00e6\u00f0i einstaklingum lei\u00f0beiningar um hvernig \u00f6\u00f0last megi hi\u00f0 fyrrnefnda, en skilur g\u00e1tuna um hi\u00f0 s\u00ed\u00f0ara eftir \u00ed h\u00f6ndum okkar. Okkur beri a\u00f0 leita eftir svarinu af \u00f6llum m\u00e6tti og stefna eins n\u00e6rri lausn og okkur er m\u00f6gulegt en \u00fe\u00f3 s\u00e9 lj\u00f3st a\u00f0 svari\u00f0 s\u00e9 ekki a\u00f0 finna til fulls h\u00e9r \u00e1 jar\u00f0r\u00edki.<\/p>\n

    —<\/p>\n

    Athugasemd um anna\u00f0 l\u00f6gm\u00e1l varmafr\u00e6\u00f0innar<\/em><\/p>\n

    Taka m\u00e1 undir me\u00f0 Niebuhr \u00feegar hann gagnr\u00fdnir forr\u00e9ttindast\u00e9ttir fyrir a\u00f0 r\u00e9ttl\u00e6ta r\u00e9ttindi s\u00edn \u00e1 forsendum eigin g\u00e6\u00f0a e\u00f0a vegna \u00feess a\u00f0 h\u00fan s\u00e9 nau\u00f0synleg til a\u00f0 vi\u00f0halda menningu \u00ed samf\u00e9laginu.<\/p>\n

    Niebuhr gengur \u00fat fr\u00e1 \u00fev\u00ed a\u00f0 \u00f3j\u00f6fnu\u00f0ur myndist \u00ed \u00f6llum \u00fej\u00f3\u00f0f\u00e9lagskerfum. \u00dear sem Niebuhr telur a\u00f0 \u00f3j\u00f6fnu\u00f0ur s\u00e9 rangur m\u00e1 segja a\u00f0 Niebuhr tileinki s\u00e9r si\u00f0fr\u00e6\u00f0ilega \u00fatg\u00e1fu af 2. l\u00f6gm\u00e1li varmafr\u00e6\u00f0innar, \u00fe.e. a\u00f0 allt stefni a\u00f0 \u00f3rei\u00f0u.<\/p>\n

    Af \u00fev\u00ed m\u00e1 lei\u00f0a a\u00f0 gagnr\u00fdni hans \u00e1 a\u00f0 forr\u00e9ttindast\u00e9ttir telji \u00fea\u00f0 hlutverk sitt a\u00f0 vi\u00f0halda r\u00edkjandi \u00e1standi, s\u00e9 ekki r\u00e9ttm\u00e6t.\u00a0Ef 2. l\u00f6gm\u00e1l varmafr\u00e6\u00f0innar gildir um \u00fej\u00f3\u00f0f\u00e9lags\u00e1stand eins og \u00e6tla m\u00e1 af or\u00f0um Niebuhr \u00fe\u00e1 er vi\u00f0hald r\u00edkjandi \u00e1stands s\u00fa lei\u00f0 sem tryggir besta m\u00f6gulega \u00e1stand.<\/p>\n

    Reyndar er h\u00e6gt a\u00f0 f\u00e6ra fyrir \u00fev\u00ed r\u00f6k a\u00f0 h\u00e6gt s\u00e9 a\u00f0 b\u00e6ta \u00e1stand til skemmri t\u00edma. En sl\u00edkt getur vart gerst nema um s\u00e9 a\u00f0 r\u00e6\u00f0a sameiginlega \u00e1kv\u00f6r\u00f0un allra \u00fej\u00f3\u00f0f\u00e9lags\u00feegna \u00fev\u00ed a\u00f0 af \u00f6\u00f0rum kosti eykst \u00f3rei\u00f0an e\u00f0a \u00f3j\u00f6fnu\u00f0urinn.<\/p>\n

    S\u00fa ni\u00f0ursta\u00f0a Niebuhr a\u00f0 aldrei n\u00e1ist j\u00f6fnu\u00f0ur til fulls og \u00f6ll \u00fej\u00f3\u00f0f\u00e9l\u00f6g stefni til aukins \u00f3j\u00f6fnu\u00f0ar, m\u00e1 \u00fev\u00ed segja a\u00f0 sn\u00faist \u00ed h\u00f6ndum hans og kalli fram \u00fe\u00e1 ni\u00f0urst\u00f6\u00f0u a\u00f0 vi\u00f0hald r\u00edkjandi \u00e1stands s\u00e9 besta m\u00f6gulega lei\u00f0in sem h\u00e6gt s\u00e9 a\u00f0 stefna a\u00f0.<\/p>\n

    Athugasemd um textann h\u00e9r a\u00f0 ofan<\/em><\/p>\n

    \u00deegar \u00e9g bj\u00f3 yfirliti\u00f0 undir birtingu h\u00e9r \u00e1 vefnum, f\u00e9kk \u00e9g \u00e1 tilfinninguna a\u00f0 notkun m\u00edn \u00e1 hugt\u00f6kunum jafnr\u00e9tti (e. equality) og r\u00e9ttl\u00e6ti (e. justice) hef\u00f0u e.t.v. veri\u00f0 eitthva\u00f0 \u00e1 reiki \u00ed kringum 1995. \u00c9g bi\u00f0 hugsanlega(n) lesanda\/lesendur um a\u00f0 hafa \u00feann fyrirvara \u00ed huga. Eins eru \u00fe\u00fd\u00f0ingar \u00e1 textum Neibuhr m\u00ednar og alls ekki yfir gagnr\u00fdni hafnar.<\/p>\n

    Heimildir<\/h1>\n