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Corruption

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Rally against Political Corruption In Slovakia: People At Home Have No More Bananas (money) For Gorillas (corrupted politicians)

Rally against Political Corruption In Slovakia by infomatique via Flickr

Not until fairly recently has corruption been recognized as a valid topic within the social sciences, perhaps partly because it’s not easily verified. Also, shrewd researchers wishing to avoid repercussions in an imperfect world may know when it’s best to keep quiet.

Corruption most often involves bribery and abuses of legitimate authority.¹ In business and government corruption may take place between as few as two people or among a relatively small number or insiders. Some examples in government would be employing a less qualified person than others or closing a business deal as a result of clandestine social and/or economic connections. In business, examples would be market collusion and all types of fraud involving more than one person.

Extreme conspiracy theorists contend that a so-called ‘culture of fear’ is purposefully orchestrated by inherently deceptive governments in order to legitimize wars and bolster certain markets. Along these lines, some believe that corruption has permeated Western culture to a degree formerly associated with so-called third and second world countries. But again, proof is usually hard to find and, most likely, always will be.

Within psychology and especially theology, the term corruption refers to specific individuals or groups whenever an action is deemed morally degrading by another group claiming moral authority. In some circles of Eastern and Western mystical theology corrupt acts are said to “pollute” the individual soul (or in Buddhism, to attract negative skandhas).

These two ideas of corruption – the social vs. the psychological and theological – may at first seem separate. But on closer inspection, they’re arguably connected. As Jesus puts it in Matthew 7:18, “A good tree cannot produce bad fruit, and a rotten tree cannot produce good fruit.” True, Christ is talking about true and false religious prophets in this passage, but it seems fair to generalize this idea to all aspects of life.

So what does this mean for the average person in our imperfect world? Even the upright schoolteacher or respected academic has probably photocopied material that is under copyright. And many decent folks made cassette tapes of their favorite albums back in the day.

Ugandan anti-corruption sign

Ugandan anti-corruption sign by futureatlas.com via Flickr

The answer to this question has spawned a lot of debate in philosophy and theology about ethics, and clever thinkers have come up with a range of ideas from “situational ethics” to “necessary evil” to try to grapple with the realities of imperfect beings living in an imperfect world.

Moreover, in sociology and economics were hear arguments about the alleged positive aspects of crime–for instance, crime is said to be good for anti-crime businesses and services (e.g. anti-virus software), as well as for neutral market areas (e.g. the old cassette tape). And even the classical sociologist Emile Durkheim believed that a limited amount of crime was good for society because it helped to define boundaries for acceptable vs. unacceptable behavior, this awareness strengthening society as a whole.² But ultimately, it seems only God can know what’s right and wrong, this also being one of Jesus’ teachings (Matthew 7:1).

Related Posts » Nineteen Eighty-Four, Pollution

¹ For a good list of these potential abuses, see http://en.wikipedia.org/wiki/Corruption.

² For a good discussion on Durkheim’s view, see http://misssrobinson.wordpress.com/2010/05/07/how-do-functionalists-explain-crime

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