Ra'ayin kowa da kowa
 Ra'ayin kowa da kowa | |
|---|---|
legal term or legal concept (en)  da well-being (en) | |
| Bayanai | |
| Ƙaramin ɓangare na |
interest (en) |
| Fuskar |
common good (en) , Al'umma da siyasa |
| Karatun ta |
social philosophy (en) |
A cikin ilimin zamantakewa da tattalin arziki, sha'awar jama'a ita ce "jin dadin jama'a ko jin dadin jama'a" da kuma al'umma[1]. Yayin da yake da tushen falsafa a baya kuma ana ɗaukarsa a matsayin tushen tushen tsarin mulkin demokraɗiyya na gwamnati, galibi ana haɗa shi da wasu ra'ayoyi guda biyu, dacewa da larura, da farko ya fara shiga cikin kayan aikin mulki a farkon karni na 20. Lauyoyin kare hakkin dan adam sun karbe da karbuwa da karbuwa da karbuwa cikin hanzari a cikin 1960s kuma tun daga lokacin aka shigar da su cikin wasu fannoni kamar aikin jarida da fasaha.
Dubawa
[gyara sashe | gyara masomin]Masanin tattalin arziki Lok Sang Ho, a cikin manufofinsa na jama'a da kuma sha'awar jama'a,[1] ya yi jayayya cewa dole ne a yi la'akari da bukatun jama'a ba tare da nuna son kai ba, don haka, ya bayyana maslahar jama'a a matsayin "ex ante welfare of the wakilin mutum".[2] Ƙarƙashin gwajin tunani, ta hanyar ɗauka cewa akwai daidaitattun dama ga mutum ya zama kowa a cikin al'umma kuma, ta haka, zai iya amfana ko ya sha wahala daga canji, ana inganta sha'awar jama'a ta ma'anar duk lokacin da aka fifita wannan canji fiye da matsayi na yanzu. Wannan hanyar ita ce “ex ante”, a ma’anar cewa ba a tantance canjin bayan gaskiya ba sai an tantance shi kafin gaskiya ba tare da sanin ko a zahiri mutum zai amfana ko ya sha wahala ba.
Wannan tsarin ya biyo bayan tsarin “rufin jahilci” wanda John Harsanyi ya fara gabatar da shi amma John Rawls ya shahara a ka’idarsa ta shari’a ta 1971[3]. A tarihi, duk da haka, ana iya bin hanyar zuwa ga John Stuart Mill, wanda, a cikin wasiƙarsa zuwa ga George Grote, ya bayyana cewa "farin ciki na ɗan adam, ko da na kansa, gabaɗaya an fi samun nasara ta hanyar yin aiki da ƙa'idodi na gaba ɗaya, fiye da auna sakamakon kowane aiki; kuma wannan har yanzu ya fi haka tare da farin ciki na gaba ɗaya, tun da duk wani shiri ba zai bar kowa da kowa ba kawai ga rashin tabbas ga abin da zai faru ba, amma[4]
Wannan hanya tana da ban sha'awa domin a ƙarƙashin rashin son kai ne kawai za a iya samun yuwuwar yarjejeniya. Wannan ba shakka har yanzu yana da sharadi: watau, sharadi akan kowa yana yin gwajin tunani iri ɗaya kamar yadda Rawls ya ba da shawara. Ban da wannan, idan kowa ya yi la'akari da abubuwan da ya kebanta da shi a mahangarsa, to dole ne a siffanta jindadin al'umma ta hanyar da ta dace ta hanyar takaitawa ko akasin haka a kan abubuwan jin dadin jama'a ko kuma jihohin da za su zo daban-daban saboda zabin zamantakewa daban-daban. Wannan shi ne tsarin kula da ayyukan jin dadin jama'a. Ko waɗannan ayyukan sun dogara ne akan jahohin jama'a masu daraja ɗaya ɗaya ko kuma abubuwan amfani na yau da kullun, rashin daidaituwa akan ayyukan jin daɗin jama'a ba zai yuwu ba.
The Institute of Chartered Accountants in England and Wales argues that applying a detailed definition is likely to result in unintended consequences, in Acting in the Public Interest(2012). Maimakon haka, kowane yanayi yana buƙatar a tantance shi bisa ga ma'auni kamar jama'a masu dacewa, buƙatu, da ƙuntatawa. Makullin tantance duk wani shawarar da jama'a ke yanke shawara ita ce bayyana gaskiyar tsarin yanke shawara, gami da daidaita muradu masu gaba da juna.
Bukatar yin la'akari da yanayi a hankali a cikin kowane nau'i an ɗauka da kyau, kamar yadda ake buƙatar bayyana ma'auni da hanyoyin aiwatar da manufofi. Ya kamata a lura da cewa, a zahiri siyasar adawa tana nufin “daidaita bukatu masu gaba da juna” ya kai ga ‘yan siyasa da ke yawo ta hanyar yanar gizo na mabambantan muradunsu don biyan bukatunsu na siyasa. Sakamakon zai kasance fafatawa ce ta siyasa a tsakanin wasu muradu daban-daban. Ko wannan yana inganta maslahar jama'a har yanzu yana da cece-kuce.
Gwamnatoci
[gyara sashe | gyara masomin]Amurka
[gyara sashe | gyara masomin]An yi la'akari da sha'awar jama'a a matsayin tushen "ka'idodin mulkin dimokuradiyya" kuma sau da yawa ana haɗa su tare da wasu ra'ayoyi guda biyu, "dama" da "wajibi".[5] a Amurka, sha'awar jama'a, jin daɗi da larura sun bayyana a karon farko a cikin Dokar Sufuri ta 1920 kuma sun bayyana a cikin Dokar Rediyo ta 1927. Bayan haka, waɗannan ra'ayoyi guda uku sun zama ma'auni masu mahimmanci don tsara manufofin sadarwa da warware wasu rikice-rikice masu dangantaka.
Manazarta
[gyara sashe | gyara masomin]- ↑ Routledge, 2012 (first published in 2011
- ↑ Public Policy and the Public Interest: 1st Edition (Hardback) - Routledge". Routledge.com. Archived from the original on 2018-11-24. Retrieved 2019-06-19.
- ↑ Rawls, John (1971) A Theory of Justice, Cambridge: Harvard University Press.
- ↑ Francis E. Mineka and Dwight N. Lindley (ed.), The Collected Works of John Stuart Mill, Volume XIV - The Later Letters of John Stuart Mill 1849-1873 Part I, Toronto: University of Toronto Press, London: Routledge and Kegan Paul, 1972, Vol. XV, p. 762, 1862
- ↑ Napoli, Philip M. (2001). Foundations of Communications Policy. Principles and Process in the Regulation of Electronic Media. Cresskill, NJ: Hampton Press