CHAPTER II

KINDS OF PATRIOTISM
> Trace the historical background of the origins
of Patriotism
> Understand and internalize the political issues
on Patriotism
Discuss and summarize the concepts of
Patriotism as far as its impacts to law enforcers
is concern
Introduction

Patriotism refers to the passionate love one has for their

country. This virtue pushes to citizens of a country to work for
their country selflessly and make it better. A truly developed
country is made up of true patriots. In other words, patriotism
means keeping the country’s interest first and then thinking
about oneself. Patriotism can be specifically seen during times
of war. Moreover, it helps in building the nation stronger.
▪ There are other significances of patriotism as well.
Usually, we refer to our country as our motherland.
This further proves that we must have the same love for our
country as we have for our mother. After all, our country is no
less than a mother; it nurtures us and helps us grow. Everyone
▪ must possess the virtue of patriotism as it makes it better.
In addition, it also enhances the life quality of
the citizens. It does that by making people work for the
collective interest of the country. When everyone works for
the betterment of the country, there would be no conflict of
interest. Thus, a happier environment will prevail.
After that, peace and harmony will be maintained
through patriotism. When the citizens have the spirit of
brotherhood, they will support one another. Hence, it will
make the country more harmonious.
In short, patriotism does have great importance in
developing the country. It eliminates any selfish and harmful
motives which in turn lessens corruption. Similarly, when
the government becomes free of corruption, the country will
– develop faster.
Cosmopolitanisms

History of Cosmopolitanisms
Greek and Roman Cosmopolitanism
The political culture idealized in the writings of Plato
and Aristotle is not cosmopolitan. In this culture, a man
identifies himself first and foremost as a citizen of a particular
polis or city, and in doing so; he signals which institutions
and which body of people hold his allegiance. He would then
▪ be counted on for help in defending the city from attacks
Sustaining its institutions of justice, and contributing to
its common good. In this way, his own pursuit of a good
life is inextricably bound to the fate of the city and to the
similar pursuit carried out by other inhabitants of the city.
By contrast, the good person would not be expected to share
with or serve any foreigners who live outside the city. Any
cosmopolitan expectations on a good Athenian extended
only to concern for those foreigners who happen to reside in
▪ Athens.
Yet even as Plato and Aristotle were writing, other
Greeks were issuing cosmopolitan challenges. Perhaps the
most obvious challenges came from the traveling intellectuals
who insisted on the contrast between the conventional ties of
▪ politics and the natural ties of humanity.
Cosmopolitan patriotism

Some people think that true

patriotism excludes cosmopolitanism. This is a mistake. Every
true patriot is cosmopolitan and every genuine cosmopolitan
is a patriot. Cosmopolitans serve their country and seek to
uplift it intellectually, materially, and morally. They educate
the best members of humanity and facilitate their society’s
wellbeing. If every human must be raised separately, so must
▪ every people be raised in its own way if humanity is to realize
Its full potential? Every human being ought to be aware of
the sacredness of his or her national and individual identity.
Likewise, every nation must honor and cultivate its unique
traditions. When nations learn to respect their traditions,
they will in their own separate ways increase the collective
▪ strength and beauty of the entire world.
Every patriot is honor-bound to serve his country with
all his strength. His job is to think of the welfare of his fellow
citizens. To the extent that his ideas are grounded in reality,
▪ his work will bear fruit on its native soil, and will benefit all of
Humanity. Thomas Edison is an American scientist, but the
entire world enjoys the fruits of his inventions. Shakespeare
is British through and through, but his writings sweeten the
entire world to this day. Likewise, Goethe, Cervantes and
other geniuses wrote for their people, but their works made
▪ them children of the entire earth.
Objections to Cosmopolitanism

It is impossible to imagine a sane person for whom

one small part of the world does not mean more than all
the other places in the universe combined. Why? We are
only born once, in a single and unrepeatable place, into a
single family. A person, who claims to love every nation to
the same degree, and in the same way, is a liar. Either he is
a hypocrite, or crazy, or he is barred from speaking the truth
▪ by the doctrines of his political party
Even an abandoned
child, raised in an orphanage, who has hundreds of people
to look after him, and who hears a thousand languages
spoken around him, will, as he acquires self-consciousness,
eventually choose only one language and regard only one
▪ country as his homeland.
Patriotism is more a matter of feeling than of intellect,
although men of reason have always cherished their
homeland. Cosmopolitanism is a matter merely of the brain;
it bears no relation to the feelings that originate in the heart.
Yet it is the core of the solution to the tragedy that haunts
humanity today, for only through cosmopolitanism can we
▪ save the world from ethnic hatred and self-destruction.
We should understand cosmopolitanism in the following
way: listen to the needs of your country, heed the wisdom of
your people, dedicate yourself to their wellbeing, don’t hate
other nations and don’t envy their happiness, don’t prevent
other nations from achieving their goals. Work towards the
day when no one will subjugate your nation and work for its
progress until it equals the leading nations of the world. He
▪ who negates his country while he calls himself cosmopolitan
Is maimed by illusions. Even though he presents himself as a
an enemy of humanity. May God protect us from this pseudo-
cosmopolitanism, which would require everyone to deny his
lover of the noblest feelings, such a person is unconsciously
place of birth. This kind of cosmopolitanism means rejecting
one’s very self. Every nation seeks freedom and the means
to rule itself independently. The separate development of
▪ nations is the condition for the development of all humanity
Extreme patriotism

Machiavelli is famous (or infamous) for teaching

princes that, human nature being what it is, if they propose to
do their job well, they must be willing to break their promises,
to deceive, dissemble, and use violence, sometimes in cruel
ways and on a large scale, when political circumstances
require such actions. This may or may not be relevant to
the question of patriotism, depending on just what we take
the point of princely rule to be. A less well known part of
Machiavelli’s teaching, however, is relevant; for he sought to
impart the same lesson to politicians and common citizens of
▪ a republic. “
When the safety of one’s country wholly depends
on the decision to be taken, no attention should be paid either
to justice or injustice, to kindness or cruelty, or to its being
praiseworthy or ignominious” (Machiavelli 1998 [1518], 515).
The paramount interests of one’s country override any moral
consideration with which they might come into conflict.
This type of patriotism is extreme, but by no means
▪ extremely rare.
It is adopted much too often by politicians and
common citizens alike when their country’s major interests
are thought to be at stake. It is encapsulated in the saying
“our country, right or wrong,” at least on the simplest and
most obvious construal of this saying. Not much needs to
be said about the moral standing of this type of patriotism,
as it amounts to rejection of morality. “Our country, right of
▪ wrong” cannot be right.
Robust Patriotism

In his seminal lecture “Is Patriotism a Virtue?”

Alasdair MacIntyre contrasts patriotism with the liberal
commitment to certain universal values and principles. On
the liberal view, where and from whom I learn the principles
of morality is just as irrelevant to their contents and to my
commitment to them, as where and from whom I learn the
principles of mathematics is irrelevant to their contents and
▪ my adherence to them. For MacIntyre, where and from whom
I learn my morality is of decisive importance both for my
commitment to it and for its very contents.
There is no morality as such; morality is always the
morality of a particular community. One can understand and
internalize moral rules only “in and through the way of life
of [one’s] community” (MacIntyre 1984, 8). Moral rules are
▪ justified in terms of certain goods they express and promote;
But these goods, too, are always given as part and parcel of

the way of life of a community. The individual becomes a

moral agent only when informed as such by his community.

He also lives and flourishes as one because he is sustained

in his moral life by his community. “… I can only be a moral

agent because we are moral agents … Detached from my

community, I will be apt to lose my hold upon all genuine

standards of judgment”

If I can live and flourish as a moral agent only as

a member. Tolstoy and other critics have argued that

patriotism is incompatible with these notions – that it is

egoism writ large, an exclusive and ultimately aggressive

▪ concern for one’s country, and a major cause of international

Tensions and war. This is not a fair objection to patriotism
as such. Patriotism is defined as a special concern for
one’s country’s well-being, and that is not the same as
an exclusive and aggressive concern for it. But the objection
is pertinent, and has considerable force, when brought
up against the type of patriotism advocated by MacIntyre.
MacIntyre’s patriot may promote his country’s interests in
a critical and therefore non-exclusive way, over a range of
▪ issues.
But when it comes to those “large interests” of his
country that are beyond criticism and must be supported in
and most likely aggressive too. If justice is understood in
an irrational way, his concern will inevitably become exclusive
universal, rather than parochial terms, if common human
if peace is of paramount importance and war is morally
solidarity counts as a weighty moral consideration, and
permissible only when it is just, then this kind of patriotism
▪ must be rejected
Moderate patriotism

Is not exclusive. Its adherent will show special concern

for his country and compatriots, but that will not prevent
him from showing concern for other countries and their
inhabitants. Moreover, this kind of patriotism allows for the
possibility that under certain circumstances the concern for
human beings in general will override the concern for one’s
country and compatriots. Such patriotism is compatible with
▪ a decent degree of humanitarianism.
By contrast, both extreme and robust patriotism give
greater weight to the (substantial) interests of one’s country
and compatriots than to those of other countries and their
inhabitants whenever these interests come into conflict.
Finally, moderate patriotism is not uncritical,
unconditional, or egocentric. For an adherent of this type of
patriotism, it is not enough that the country is her country.
She will also expect it to live up to certain standards and
thereby deserve her support, devotion, and special concern
for its well-being. When it fails to do so, she will withhold
support. Adherents of both extreme and robust patriotism,
on the other hand, love their country unconditionally, and
▪ stand by it whatever it does as long as its “safety” or its “large
Deflated patriotism

What is the case for the claim that moderate patriotism

is morally mandatory that we have a duty of special concern
for the well-being of our country and compatriots, similar to
▪ special duties to family or friends?
Gratitude is probably the most popular among the
grounds adduced for patriotic duty. Echoing Socrates in
Plato’s Crito (51c-51d), Maurizio Viroli writes: “… We have
a moral obligation towards our country because we are
indebted to it. We owe our country our life, our education,
our language, and, in the most fortunate cases, our liberty. If
we want to be moral persons, we must return what we have
received, at least in part, by serving the common good” (Viroli
▪ 1995, 9).
Both Socrates and Viroli are exaggerating the benefits
bestowed on us by our country; surely any gratitude owed
for being born or brought up is owed to parents, rather
than patria. But there are important benefits we have received
from our country; the argument is that we are bound to show
gratitude for them, and that the appropriate way to do so is
▪ to show special concern for well-being of the country and
compatriots
If patriotism is neither
supererogatory virtue, then all its moral pretensions have
been deflated. It has no positive moral significance. There
is nothing to be said for it, morally speaking. We all have
various preferences for places and people, tend to identify
with many groups, large and small, to think of them as in
some sense ours, and to show a degree of special concern
for their members. But however important in other respects
these preferences, identifications, and concerns might be,
they lack positive moral import. They are morally permissible
as long as they are kept within certain limits, but morally
indifferent in themselves. The same is true of patriotism
▪ (Primoratz 2002).
Ethical Patriotism

Defend all four types of patriotism reviewed so far seek to

and promote what might be termed the worldly,
i.e. non-moral, interests of the patria: its political stability,
military power, riches, influence in the international arena,
and cultural vibrancy. They differ with regard to the lengths to
which these interests will be promoted: adherents of extreme
and robust patriotism will ultimately go to any length
Will respect the limits universal moral considerations set to
whereas those whose patriotism is moderate or deflated
concern for the flourishing of one’s country to include its
this pursuit. Marcia Baron also calls for expanding patriotic
▪ “moral flourishing”
A patriot of this, distinctively ethical type, would
want to see justice done, rights respected, human solidarity
would be at work in a concern that her country be guided by
at work at any time and in any place. But her patriotism
these moral principles and values which is more sustained
and more deeply felt than her concern that these principles
and values should be put into practice generally. She would
consider her own moral identity as bound up with that of
her country and the moral record of the patria as hers too.
Unlike a patriot of the more worldly type, she might not feel
▪ great pride in her country’s worldly merits and achievements.
She would be proud of the country’s moral record, when it
inspires pride.
But her patriotism would be expressed, above all, in a
critical approach to her country and compatriots: she would
feel entitled, and indeed called, to submit them to critical
moral scrutiny, and to do so qua patriot.
If this is correct, we have reason to develop and exercise
a special concern for the moral identity and integrity of our
country. By doing so, we will be attending to an important
aspect of our own moral identity and integrity. While
patriotism of the more usual, worldly kind is neither morally
required nor virtuous, but at best morally permitted, ethical
patriotism can, under certain fairly common circumstances,
▪ be a moral duty (primoratz 2006)
Exclusive Patriotism

Tells us to fear foreign terrorists in our midst – even

though almost every terrorist attack since 9/11 has been
perpetrated by American citizens or holders of green cards
living here for a decade or more. Exclusive patriotism is not
welcoming or generous. Since the war in Syria began in 2011,
we’ve allowed in only 3,127 out of the more than 4 million
▪ refugees who have fled that nation. Exclusive patriotism
Celebrates the acquisitive individual and lone entrepreneur.
It tells us that taxes on the wealthy slow economic growth
▪ and deter innovation.
Inclusive Patriotism

Prides itself on giving hope and refuge to those around

as memorialized in
the world who are most desperate
Emma Lazarus’ famous lines engraved on the Statue of
Liberty: “Give me your tired, your poor, your huddled masses
▪ yearning to breathe free.”
Inclusive patriotism has always sought to protect our democracy
defending the right to vote and seeking to
ensure that more Americans are heard. Inclusive patriotism
doesn’t pander to divisiveness, as does the alternative
patriotism that focuses on who “doesn’t belong” because of
racial or religious or ethnic differences. Inclusive patriotism
isn’t homophobic or sexist or racist. Inclusive patriotism
confirms and strengthens the “we” in “we the people of the
United States.” Inclusive patriotism is our national creed. It
is born of hope. Mean-spirited, exclusive patriotism is new to
▪ our shores. It is born of fear.
THANK YOU MWAH MWAHH😘