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Ideal Society IELTS Essay: Sample Opinions & Solutions for Practice

• Updated On December 14, 2023
• Published In IELTS Preparation 💻

International English Language Testing System is a widely accepted English proficiency test taken by students intending to pursue foreign education or employment abroad. The test assesses the candidate’s ability to communicate in English and is based on four parameters: reading, writing, speaking and listening. 

Table of Contents

The Writing Task consists of two tasks- 1 and 2. In Task 2, candidates should respond to a given statement and justify their opinion with examples. One of the most common topics is the ideal society IELTS essay. Here we have compiled a detailed guide on the vocabulary to be used, sample questions and answers that can be followed, and the kind of approach for Writing Task 2. Candidates must utilise this for their preparation. 

Vocabulary for Writing Task 2 

Linking words is an essential grammatical tool that helps construct a sentence and connects part of a text. Moreover, linkers can also help candidates put forth their opinion. In addition, they are beneficial for other reasons. They are underlined below for easier understanding:

• The paragraph has a smooth transition 
• Ideas are flowing in a logical manner 
• Help in expressing opinion or purpose
• They help in constructing a suitable conclusion
• Linkers help explain a point in-depth. Furthermore, they can be used to describe examples. 

However, candidates must know that linking words cannot be used everywhere. They must come naturally in a sentence, or the composition of the sentence might sound awkward. Moreover, examiners evaluate the ideal society IELTS essay of students by assessing the accuracy, range, and usage of linkers. However, linkers belong to different categories, and it is vital to understand when and where they can be used. This can help score well in the Writing Task 2: 

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• To add information
• To provide examples
• Highlighting key points 
• Consequences and results
• Reasons and causes 
• Contrasts 

To add information  Candidates must support their main points in the essay. While writing an ideal society IELTS essay, it is essential to let the examiner know that additional information is coming up. They can do so with the help of linkers such as:

• Furthermore
• Additionally
• In addition
• Not only…but also

Listing Lists are often used to present pointers in a paragraph sequentially. They can help the essay look more appealing. Here are a few connectors that one can use to list their paragraph:

• Finally, lastly, or last but not the least

To provide examples Examples are often used to substantiate ideas. Candidates must make sure to use a range of linking words to support their examples:

• For instance
• For example
• To cite an example
• To illustrate
• In other words

Highlighting key points  Candidates must stress their main pointers in an ideal society IELTS essay. They can do so with the help of these connectors:

• Specifically
• In particular
• Particularly

Consequences and results When one needs to explain the consequence of something, one can use these connectors:

• As a result
• Consequently
• For this reason

Causes and reasons It is essential always to provide reasons for a statement that is put forward. One can do so with these linking words:

Contrasts  Often in Writing Task 2, one may need to provide opposing ideas. However, it is most pertinent in the discussion essays, where one needs to provide in-depth details. The below-mentioned linking words will help candidates show the examiner when they are going to introduce an opposing pointer:

• Nevertheless
• On the other hand
• Even though

Conclusion An ideal society IELTS essay must have a concluding sentence. These connectors can be the most useful then:

• To conclude
• In conclusion

Providing opinion Candidates must put forward their opinion comprehensively. Using the following linkers can help one address their opinion in a better way:

• In my opinion
• I agree/concur

How to Approach Writing Task 2? 

Candidates can score well in Writing Task 2 if they plan out their essay and structure it. However, this requires practice. Furthermore, they should follow the below-mentioned pointers while approaching

Writing Task 2:  Understand the question  First and foremost, it is crucial to understand what type of question it is and what it is asking. Moreover, candidates must distinguish whether the essay is an opinion, discussion, double questions or advantages and disadvantages.  

Structure the essay One must structure the essay by dividing it into the introduction, main body paragraphs 1 and 2, and conclusion. 

• Introduction
• Main body paragraph 1 

In the opening paragraph, candidates should just paraphrase the question in order to start interacting with it. Candidates must begin with a topic sentence and then elaborate on it. However, one must substantiate it with examples. This should have the main idea discussed in the introduction. 

• Main body paragraph 2 

In this paragraph, candidates must substantiate the points raised in the previous paragraph. They can also use this section to give examples or add new points that will strengthen their core argument.

• Conclusion 

In conclusion, they must summarise their main points and finish their essay on a clear, concise note. 

Write in your own words  It is one of the essential skills that candidates must hone as it is applicable for reading and writing. This will help boost one’s band score. In addition, they must use various synonyms while paraphrasing. Besides, candidates must also paraphrase the question in the introduction and write the ideal society IELTS essay in their own words. They are advised to not resort to writing memorised essays. 

Begin with an opening statement  Candidates must begin their essay with an opening statement that describes what they might talk about in a few words. Of course, it needs to be specific. 

State your opinion  One must clearly state their opinion while answering different parts of the task. However, one must highlight their position in their introduction. 

Sample Question with Answers for Ideal Society Topic

Candidates must practise sample questions and answers for ideal society IELTS essay as this will give them a stronghold over the writing and vocabulary. Moreover, this will help them attempt the essay with ease and improve their overall band score. They are underlined below for easier understanding: 

T hroughout history, people have dreamt of living in a perfect society. However, there is still no agreement about what a perfect society would be like. Why do people want to build a perfect society in the modern world? What can people do to help create an ideal society? Give reasons for your answer and include any relevant examples from your own knowledge or experience.  Write at least 250 words.

In the contemporary era, everyone wants to live a comfortable and holistically fulfilling life. People have wanted to create a fairer, egalitarian society from time immemorial. There is, however, no unanimity on what an ideal society might look like. The major reasons behind this yearning for a utopia are improved standards of living and socioeconomic equality. In an ideal civilization where the inhabitants help each other, accept and respect different values and cultures, prosperity follows, thus, automatically leading to a better quality of life. For instance, most developed countries like Europe and USA have laws that guarantee and safeguard the safety and equality of all their citizens regardless of colour, caste or gender. Additionally, in such a community where everyone is allowed to work and contribute, followed by an equal distribution of wealth, the class difference is eliminated leading to an improvement in everyone’s standard of living.  Democracy, education and nonviolence are fundamental tenets of a perfect society and people can play a crucial role in shaping up such a society by teaching the value of these to the youth. Since today’s children are tomorrow’s future, they must learn to accept that different people can follow a different religion or culture and respect that. It is not possible to change each individual that exists; however, parents can play their part in providing exemplary education by inculcating the values of acceptance and respect. Moreover, people must uphold and support the principles of democracy. The elected government must ensure that everyone has fundamental human rights and the citizens in return must respect their duties such as paying taxes. While most people do this, numerous locals practice tax evasion which can hinder the possibility of having a better place to live by having free education, health care services, etc.  In conclusion, people have always longed to reside in a reliable society that provides safety and treats each person equally. The government and people must work together by implementing and following rules and regulations to attain the same.

Points to Remember:

While writing an ideal society IELTS essay, candidates must ask themselves questions such as: 

• What was the society like in the past? 
• What developments have taken place? 
• What is a community? 
• Can society be improved? 

For instance, the question may ask, “People often think of establishing an ideal society, but most of the time, this does not happen. What is your opinion of an ideal society, and how can it be created?”.  Here, candidates must put forth their opinion of: 

• What an ideal society is and reiterated in the introduction 
• Candidates’ opinion of a perfect society and what it is like 
• What makes an ideal society? 
• Ways to create it 
• In conclusion, stating if this can be achieved in reality 

Tips to Score Well in Writing Task 2 

To ace in Writing Task 2, we have underlined a list of tips that candidates can implement to attain a good score. Nevertheless, the vocabulary usage mentioned above is essential, but that is not all.  They must follow these tips ardently: 

• Proper time management 
• Be conversant with the marking criterion. 
• Remember to paraphrase the questions. 
• Plan out the essay  
• Explain the points in-depth
• Read, listen and converse in English 
• Learn new words
• Revise and check for spelling errors or grammatical mistakes 

To crack IELTS, candidates must follow a systematic approach towards Writing Task 2. They must be conversant in vocabulary as well. Moreover, as writing is one of the most challenging sections in IELTS, candidates require regular and rigorous practice to achieve a firm grip over it. Apart from that, following the tips mentioned ardently will help tackle this section. Furthermore, aspiring students planning their study abroad program may require additional funding, as immigration to a foreign country is often costly. To fund your studies in a hassle-free way, you can approach Leap Scholars. Our financial products are crafted for ambitious students who chase the best international education. 

Frequently Asked Questions

1. how can i improve my score in writing task 2 .

Ans: Students who aspire to achieve a higher band score in ideal society IELTS essay must use a wide range of vocabulary for the topic, have proper time management as well as should be aware of the language and tonality of their essays

2. What are the common topics in IELTS Writing Task 2?

Ans: Some of the most common topics in IELTS writing task 2 are: Technology, food, family, economics, crime & punishment and business & money. 

3. How can I prepare well for Writing Task 2? 

Ans: The most common problem candidates face while attempting the writing task 2 is a lack of clear strategy. To avoid that, they should practise sample and previous year questions to boost their confidence. They can also use other resources available both online and offline to ensure they get their desired band score.

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• Collected Philosophy

Brian Kogelmann

October 25th, 2017, thinking small about the ideal society.

0 comments | 72 shares

Estimated reading time: 10 minutes

Brian Kogelmann on living better by living more apart

Political philosophers are in the business of thinking about what the ideal society looks like. Perhaps the most famous articulation of such an ideal can be found in John Rawls ’s A Theory of Justice . Here, Rawls introduces the notion of a society being well ordered . A well-ordered society is a society in which we all accept the same principles of justice and, moreover, our society’s basic institutions are regulated by these principles. To be an ideal society, Rawls argues, is also to be a well-ordered society.

There are good reasons for thinking that an ideal society is also a well-ordered society. Indeed, the reason Rawls introduces the notion of a well-ordered society in the first place is because he thinks such societies possess certain features that make for an attractive ideal. What are these features? For one, there is social unity : in such a society we all work together to bring about what justice requires. Here, politics looks more like a shared enterprise rather than a competition. As another feature, it is likely that the coercive institutions constituting such a society live up to public scrutiny when we ask why they require of us what they do: we all collectively know that our basic institutions were implemented to fulfil the demands of justice. And finally, Rawls argues that when we comply with the demands of justice in a well-ordered society, we realize our autonomy : we act in accordance with rules and institutions that we would self-legislate or give ourselves.

Though attractive as part of an ideal, the requirements of well-orderedness are quite demanding. Not only are they demanding, but they are utopian in a pejorative sense. Recall that part of the definition of well-orderedness is that we all agree on what justice requires. Rawls would later realize that this is not possible in a liberal society—and, importantly, the ideal society is a liberal society according to Rawls. The very institutions that compose a liberal society—allowing for freedom of thought, speech, and conscience—would lead us to endorse different and conflicting accounts of what justice demands. But when we disagree about what justice requires, those attractive features that come along with society being well ordered—social unity, public scrutiny, and autonomy—may be lost, for disagreements about justice are incompatible with the basic definition of well-orderedness. The ideal society does not look so ideal after all. What is the Rawlsian to do in response?

Perhaps they could offer the following revision: even though we do not all accept the same principles of justice, the ideal society is still organized around one conception of justice nonetheless. Here we retain a core feature of well-orderedness, insofar as society is regulated around one conception of justice; but we drop the other, namely, that we all agree with this conception. Now if the Rawlsian did this, then they still retain some attractive features that come along with the original definition of well-orderedness. Laws are still likely to live up to public scrutiny because we know why they were implemented: to carry out the demands of a conception of justice—though now, according to some, not the correct conception of justice. Social unity will be realized in a sense: though we do not all think the goal we pursue (implementing the governing conception of justice) is best (for we disagree about the conception of justice we try to implement), we still collectively pursue this goal nonetheless. But we will likely not realize our autonomy in such a society: many of us would not self-legislate the conception of justice we comply with. And, moreover, there seems something manifestly unfair about such a social order. Those whose most preferred conception of justice is the governing conception perpetually win out in the political process. Everyone else is a perpetual loser.

In response to these worries, maybe the Rawlsian gives up on the idea of justice all together. Why think the ideal society should be organized around one and only one conception of justice in the first place? Why not let politics be governed by the interests of the citizenry rather than abstract principles? Arguably, though, this path forward has greater costs than the one just examined. For there could be no public scrutiny in such a society, in that it would be difficult to know why our policies end up looking the way they do. Instead of policies reflecting the demands of a conception of justice they were implemented to serve, they will be the complex result of a log-rolling and bargaining process whose inner workings may be utterly mysterious to us. Moreover, social unity is also lost: if we do not all work to implement a conception of justice, then politics looks more like a competition than a shared enterprise. And finally, it is also hard to see how we could realize our autonomy in such a society: why think a politics that looks like this would result in rules that we would self-legislate?

What, then, is the Rawlsian to do? Abandon the project of articulating an ideal society? Or perhaps just temper expectations about what a realistically utopian ideal might actually look like? I do not think the Rawlsian need do either. Instead, they need to re-imagine what the ideal society looks like by rethinking some of the basic assumptions they make in their theorizing. One such assumption Rawlsians—and, indeed, almost all political philosophers—make is that the ideal society is a single political unit to be regulated by a single centralized government. According to the original definition of well-orderedness, it is everyone in society as a whole that endorses a single conception of justice. And it is the institutions constituting society as a whole that are regulated by a single conception of justice.

Many real world social and political orders, however, do not treat society as a single political unit to be regulated by a single centralized government. Think here of federalist structures like that of the United States of America. Though, arguably, the federalist structure has decayed over time and has been subject to more and more centralization, the de jure layout of the United States’ federalist structure separates society into several distinct governance units, who may then issue their own and oftentimes radically different policies that only those in their jurisdictions must follow. Different states can decide their own welfare policies, criminal laws and procedures, which public goods are to be provided, and so on.

Though unfamiliar to many political philosophers, the idea of decentralized governance structures is more familiar to economists and political scientists. In what is now a quite famous essay , authors Vincent Ostrom, Charles M. Tiebout, and Robert Warren examine the idea of polycentricity by taking a close look at governance structures in metropolitan areas. The authors begin by noting that metropolitan governance usually consists of overlapping jurisdictions of authority, duplication of functions concerning the provision of public goods and services, and many centres of decision-making that exist independent of one another. This is opposed to monocentric approaches to governance, where authority, decision-making, and the provision of public goods and services are limited to a single, centralized governance unit. Though many at the time argued that polycentric governance structures were wasteful because they often duplicated functions, the authors argued that there may be some non-obvious benefits to polycentricity. For instance, the decentralized nature of a polycentric regime may give rise to market-like competition among different political units, which can result in more efficient provision of public goods.

There are other benefits to polycentric governance structures, however, besides their ability to induce quasi-market competition. Namely, polycentricity allows for diverse preferences to be satisfied. Disagreement over how our schools should be run, whether we ought to be able to own guns, or whether we ought to be able to smoke marijuana need not result in winners and losers in the political process. In a polycentric governance structure, different political units can cater to diverse individual preferences. Instead of living in constant strife with one another, polycentricity allows us to live better together by, essentially, allowing us to live more apart.

This is a key lesson the Rawlsian can pick up on. For recall their main problem: there are attractive features that come along with a society being well ordered, but a society cannot be well ordered so long as we disagree about justice. But though society as a whole cannot realistically be well ordered, it is more likely that individual political units within an overarching polycentric governance structure can better approach well-orderedness when compared to centralized governments. Instead of living in a society where persons constantly fight over egalitarian versus libertarian schemes of redistribution, a polycentric governance structure allows both camps to have their day.

Now of course it is also utopian in a pejorative sense to think that individual governance units within a polycentric order will be well ordered: this would implausibly require that we perfectly sort ourselves into governance units according to the conceptions of justice we think are best. This is not the claim. Rather, the claim is that decentralized governance units better approach being well ordered when compared to single centralized governance units, in that a comparatively higher proportion of us residing in decentralized governance units agree that the demands of justice are being carried out when compared to the number of us residing in a single centralized governance unit who think this. This does not guarantee that those attractive features Rawls thought accompanied well-ordered societies will be met. But, plausibly, they will be met to a greater degree when compared to centralized political orders. Public scrutiny will be realized to a greater degree in that there will likely be greater coherence between the policies governing us and what we think justice requires. Our sense of social unity will be greater within our decentralized political units for there is greater agreement. And more of us will realize our autonomy, in that a greater number of us will live under laws that we would self-legislate, for a greater number of us think that we live in a society where the demands of justice are carried out.

Above I said that political philosophers often do not think in terms of polycentric governance systems. Instead, they usually think in terms of centralized governments regulating single political units. But there are some exceptions to this. In his famous (or perhaps infamous) Anarchy, State, and Utopia , Robert Nozick sketches his vision of the ideal society. And in many ways, it looks quite similar to what we just discussed: Nozick argues that utopia will consist of multiple utopias, where we can pursue our own conceptions of the good uninterrupted by others pursing their own accounts of the good. Famously, Rawls and Nozick were intellectual rivals. But as this essay shows, this may not be so. Once we recognize the fact that we disagree sharply with one another and that such disagreements are not going away anytime soon, then perhaps the Rawslian ideal society and the Nozickian ideal society don’t look so different after all.

This essay is based on the article ‘ Justice, Diversity, and the Well-Ordered Society ’ by Brian Kogelmann, published in The Philosophical Quarterly.

About the author

Brian Kogelmann is Assistant Professor at the University of Maryland. His research interests combine philosophy, politics, and economics.

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Department of Philosophy, Logic and Scientific Method London School of Economics and Political Science Houghton Street, London WC2A 2AE [email protected]

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Question of the Month

What would make the best society, the following answers to this central philosophical question each win a random book..

The closest to perfection would be an interdependent Confederation of societies, each containing between one and two hundred citizens, depending upon factors such as location and climate. These villages would be more or less evenly distributed across the globe, having access to roughly equivalent amounts of arable land. Thirty per cent of all land would be designated wilderness, and no societies would be allowed to colonise these areas, but antisocial individuals would be free to inhabit the wilderness following a life-style of total lonesomeness.

Each society would be run according to a consensus of members, on a Rousseauian model of full participation of all members over 14 and council decree. Dissenting members will be invited to move to alternative societies, set up their own on land proportionate to the size of the dissenting group, or to take to the wilderness. Councils may legislate on shared interests, but there will be no laws restricting private activities provided these do not infringe upon the same freedoms of others.

Whilst each society would decide its own rules, the Confederation would respect a universal constitution according to which no-one can own anything they have not made. Communal products could be exchanged freely amongst individuals or between societies. There would be no money, and no hoarding of mutually-owned resources, on pain of banishment to the wilderness. Every year there would be a Global Festival of Gratitude and Giving, during which gifts would be freely exchanged and art, music, dances and games would celebrate and renew the freedom of the Earth from human domination.

According to the constitution, animals culled from the wild may be eaten during the winter in cold climates and during illness. But there would be no domestication or other infringement upon the freedom of animals. Killing would be allowed only if human life is in danger, or to stabilize populations and environmental harmony. All waste would be recycled, and energy derived only from renewable sources such as wind and tide.

If one society threatens aggression against another, the Global Confederation would boycott it for 50 years. Members would be invited to join alternative societies, but may emigrate only to one that has received no other members of the rogue society. All political relationships will be entirely internal to each society and there would be no alliances formed between societies. Societies attempting to form political allegiances or extend their power beyond their own members will be boycotted. Individuals would be free to travel to and form relationships with individuals of other societies, but any group growing too large for its arable resources would have to redistribute.

Helen Williams, Coley Sirgar, Swansea

The perfect society would be one in which everybody got whatever they wanted. Obviously, this is impossible to achieve. So we can only strive for the best possible society. This logically would be the one in which everyone got as much of what they want as it is possible to equitably achieve. Achieving this would be the equivalent of finding the lines of best fit through a series of points for various graphs. For example, if we all have different opinions about the ideal length of a working day, then in the best society the length of the working day would be the mean of all our ideals. Generally, in the best possible society, all parameters would be set at the average of our individual ideals about that thing. It won’t be the perfect society for anyone, but on the whole, it’ll be the least bad for everyone.

Clearly, there are some huge practical difficulties to achieving this society – so huge as to render the full achievement of it an impossibility. Nevertheless, it is an ideal we can work towards. Indeed, it would seem that society is slowly moving in this direction. The biggest step we have taken in many countries towards this society of the average is the democratic election of leaders – and as our administrations become more transparent and accountable, populations are able to exert greater pressure on their governments to act more in line with the collective will. We can imagine in the not too distant future being able to register our views online and by phone; and thus we will be able to easily and rapidly vote on many more issues than we do currently. Just as we now vote on X-Factor , we might soon be voting on important political issues: where reality TV is currently leading the way, genuine reality will follow on behind. So the best society would involve a whole lot more reality TV.

Kevin Andrew, Tadcaster, North Yorkshire

There will be no government as we currently know it. Government is overkill. We’ve tried it, and for the most part it has failed. Mostly, government is about manipulating political and economic power. It does not produce a good society. To quote Henry David Thoreau in On Civil Disobedience : “I heartily accept the motto, ‘That government is best which governs least’; and I should like to see it acted up to more rapidly and systematically… [further] ‘That government is best which governs not at all’.” There may be courts to mediate disputes. These disputes will be limited to the basics: the only laws needed are laws concerning basic decency and respect, following this formula: No killing or hurting another person or damaging their property. This would included ecological destruction, which damages everyone.

Each local community will cooperate with as many or few other communities as it chooses: nothing will ever be forced. Each communities will produce what it needs. Factories will be owned by the workers, and excess profits will go to support the needed services and the well-being of the community, further excess going to greater projects benefiting the wider world. No community should number more than a few thousand. Any system over a million people will always fail; a community kept under 10,000 will likely succeed. No community will be able to possess the manpower or wealth to threaten other communities.

Kraig Mottar, by Email

The best society would not penalise people, working or not, for disabilities or mental illness. This is not their fault. It would transform its idea of beauty from the Platonically idealistic, discarding ‘ideal forms’ for forms that are both realistic and which embrace humanity’s highest aspirations. Life chances would be evenly distributed rather than a concentrated in the 20-65 age range. No longer would people be thrown on the scrap-heap for being ill, disabled, too old etc: rather, there would be a just way of distributing resources to all. This could be implemented in various ways to adjust to society’s changing needs.

This society would be rights-based but not ignore the need for cultural deviation from norms. Democracy would be a norm; but global society would be wide enough to embrace it in different forms. There may need to be an anarchic element; but educational systems should also help people through life at every step. Big Business would be required to act with equity with regard to product quality and customer service. It would not be so easy to inflict disabilities on people via various ‘suffering pipelines’ such as the army, drug damage, etc: but neither would unjust blame be put on people/companies/societies. Unfortunately, suffering would still exist because the physical world is in a fundamental state of increasing entropy, ie disorganisation.

The general principle is that there would be a massive healing of society in terms of its function and functionality . However, social function would be tempered with endless creativity and lots of fun. Society would not be cut on ‘utilitarian’ lines, in the sense of people being shoehorned into the most financially profitable but emotionally profitless careers; instead everybody would be able to develop their capabilities and talents. Thus in this society people would be able to fulfil roles at their level of abilities without ruling out their potential to completely jump out of the box!

Kate Hillier, Colchester, Essex

The best society would be run by nurses. Nurses are the caring profession; theirs is an ethics of caring that will see you from the cradle to the other place.

Just think – all of them with PhDs in caring, taking collegiate responsibility for everything. Thus all waste products wiped up efficiently and carefully disposed of. Similarly, firstly there will be potty training of the finest calibre (warm but directive) even for the potential obsessives in adult life, who will have the best in Cognitive Behavioural Therapy, possibly even by the same nurses – like learning, caring is a lifelong thing, a vocation! And for the psychological dissonances, there will be an empathic ear, an emotional ‘hand’ held tightly, unconditional positive regard!

Nurses, of course, need not be paid handsomely. Having long allowed their consciences to go beyond things like money or self-advancement, they would be the mainstay of a low-cost society. All care would be delivered in the local community, but given sufficient numbers of nurses, bicycles should be all that’s necessary. This would also have the beneficial effect of inducing contentment by provoking images of ‘the good old days’.

It might of course be crossing your mind to ask, What about the non-nurses? Well, in a post-capitalist, Nursist world it only remains for people to be cared for – indeed, to have an entitlement to it: most will carry a ‘cared for’ ration book to be filled in with dates, types, and depths of caring, when last cared for, and so on. The awkward question of what people care about has not yet been resolved, but is being fully discussed by the Nursing Administrative Board.

Due to the huge increase in the techniques of caring, plus, it must be said, a smidgeon of threat – ie, “there’s more than one way in which we can ‘care’ for you” – non-compliance in the new society would mostly be a thing of the past. For the small few who insist on self-assertion, there will be well-developed virtual reality alternatives. Here recalcitrants can be placed in a virtual helmet, where they will remain sweet. Consistent with virtual ethics, they must not be abandoned to their ‘other world’, and specially-trained carers will always be at hand to coax them back to reality. Nobody goes without in nursing world.

Liam Clarke, Brighton University

What would make the best society? An aggregate of people living together in a harmonious community with common values and customs . But although this appears an acceptable definition, harmony is a difficult if not impossible state to achieve in society, and the maintenance of harmony invariably impedes the achievement of individual ideals. So this definition is nothing more than an unachievable ideal.

Philosophy has long been a defender of this impossible ideal, yet it seems that many are still confused by the nature of the notion: an ideal may be desirable but wholly unobtainable, especially if it concerns social matters. Plato reported such an unreachable ideal in the Republic , as did More and Bacon; and it is disparaging to their works if one thinks they were so na ïve as to believe that what they wrote could be actualised. Yet people still criticise their work on just this basis.

Maybe a poet could better portray the way things are. D.H. Lawrence says of love: “We have pushed a process into a goal.” Love is an ideal we all wish to acquire; but as Lawrence says, it’s a process not a goal, and to believe it is something to acquire is actually a fallacy. We do not fall in love to reach something and then stop: love is ongoing. So too must we understand social improvement as a process, for if we begin to view the ideal society as a thing we can create, then we’re accepting that we’ll reach a point at which we can go no further, no longer improve. Instead then, we must formulate an ideal and work towards it, knowing that its perfect implementation is unattainable. At least we will be moving in the right direction.

With all this in mind, I offer up the suggestion that we work towards a society where due to advances in technology no one works any more – allowing us to sit around discussing philosophy, eating fine food and drinking fine wine!

Christopher Burr, Southbourne, Dorset

There are two broad categories of society: narcissistic and outward-looking . The first typically involves a search for peace, harmony and pleasure. Fine as these are, the prospect of nothing else until the Heat Death of the universe lacks something. I prefer the more outward-looking search for meaning . This has been approached through religion, which is unfortunately stuck in the Middle Ages. Philosophy has made some technical advances here, but on the big questions we have not advanced beyond the ancient Greeks, who were also the inventors of every modern political system. Advances in art follow technology: a Stone Age Beethoven would not have produced symphonies, as he lacked the orchestra, whose instruments are the products of technological knowledge.

In fact, the only direction in which any substantial advances have been made is through science: so the best society would be one conscientiously advancing through science. This not a new departure, as we are already doing this to some extent – we have already split the atom and put men on the moon.

Science advances through individuals: the Newtons, Darwins and Einsteins formulating new ways of looking at the world; followed by periods of consolidation, which form the basis for the next genius to emerge. There is no formula for producing geniuses, who seem to appear at random, but history does give us a lead. They do not often come from the governing classes, who are busy politicking to maintain status. They do not often come from the bottom of society either, as these are too busy struggling for survival and usually lack the education. Innovation is a middle class affair, and to a great extent so is the consolidation process. The Western mode of society has a proven track record in providing a middle class environment, so its world-wide introduction would therefore be recommended. Unfortunately, ecologists tell us that we’d need the resources of three Earths to bring our present six billion up to a Western lifestyle – so to speed the plough of progress we need to remember Malthus and put quality of life before our present witless chase of quantity.

G.E. Haines, Woodbridge, Suffolk

The best society would exist when a common concern for the collective became intrinsic to individual priorities and choices. It would also be in harmony with the environment. Poverty, disease, warfare and crime would be things of the past.

Such a society would be the result of a collective freedom of thought that had disentangled itself from doom religions, dead philosophies and greedy politicians. The conscious and subconscious fallacies embedded in the primitive mind by the assertions of those taken to be superior would be finally put to rest, especially in the discovery that man’s natural state is not one of war, and neither is Armageddon inevitable. Principles would transcend the national, cultural, religious and political. However, the chief characteristic which would make it better than all the societies we may compare it with, is that it could only exist because it has defeated the possibility of just getting worse .

What makes the best society is also determined by number. A society of one can be the absolute best. A society of two could also be the best. It may be that the best society is determined by the number of good relationships which can exist within it. So before we can say anything about what would make the best society, we must first determine the number of people in it.

Nick Kelly, Eastbourne

In thinking about the best society, I thought of the many noble attempts at creating utopian societies. They range across left- and right-wing, scientific and counter-cultural, and religious concepts. Whether it’s a Brook Farm, a phalanstere or a kibbutz, they all share a common trait: failure.

What of the great attempts by intellectuals to offer models of the best society: Plato’s Calliopolis; More’s Utopia and Marx’s communism, or Bellamy, Morris, St. Simon, Heinlein and Buckminster Fuller? Whatever their merits, they all seem radically and deeply flawed, most significantly, by lacking any truly practical way of instituting the necessary changes to bring those dreams into reality. Even the dystopian cautionary voices and visions of Huxley, Wells, Orwell, Atwood or Lowry seem to be practically far removed from actuality (thankfully).

And then it happened. Something strange occurred to me after watching Pixar’s Wall-E : perhaps humans are the central problem in our inability to realize a utopia. We are the whole reason for utopia – yet we also seem to be the reason why no such attempt is ever realized.

I am uncomfortable with this conclusion because it smacks of misanthropy; but the common element to all the above failed utopian (and dystopian) communities is that they are human-centered. Perhaps, then, the best society isn’t even human. Take this aggressive, self-centered and most destructive species out of the mix, and what’s left? Peace? Utopia? A technoutopia of machines could exemplify the very best of universal moral qualities such as courage, honesty, and, above all else, love. All this from robots. We humans have been building our utopian visions out of the wrong stuff.

Perhaps we need to rephrase the question from “What is the best society?” – a utopia – to “What is a good society?” – an eutopia . What would a good society look like? I submit it would be something like the one Socrates outlined in Book 3 of Plato’s Republic – its members living in harmony with nature and one another. But, as beautiful as that bucolic vision may sound, remember Glaucon’s retort: “Socrates,” he said, “you’ve fashioned a city fit for pigs.” Well, perhaps not pigs, but maybe machines.

Patrick Standen, Burlington, VT

Some suggestions:

1. Population propagation will need to be controlled.

2. There will be workable old and new ways to provide necessary and desirable goods and services.

3. There will be leaders and doers who try to arrange a just distribution of these resources and goods.

4. There will be leaders and doers who try to minimize wars and other conflicts, and also crime.

5. People will sometimes ill-treat others (unfortunately).

6. People will sometimes treat others well.

7. People will sometimes try to develop desirable intellectual and emotional abilities.

8. Wise people will accept stoically what they cannot change, change what they should and can, and strive for wisdom to know the difference.

9. Wise people will tackle conflicts between religious, political, philosophical and scientific beliefs with good will and tolerance, and be stoical when such conflicts seem ineliminable.

I set out to describe a better society (not the best one, if there is such a thing). However, I seem to have described societies we already have. So maybe this is the best of all possible worlds that could exist, here, now and forevermore?

Gordon Fisher, South Salem, NY

One of our readers ‘2bsirius’ asked the same question on her YouTube channel, provoking a range of video answers. To watch them, go to youtube.com/user/2bsirius , click on ‘videos’ and go to ‘What would make the best society?’

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Best Sociology Essay Examples

Ideal society.

1040 words | 4 page(s)

Thousands of people say that the modern society is not even close to being ideal. This is not surprising, since the sins and vices society’s individual members overshadow their best achievements. Drugs, prostitution, violence, and excessive commitment to material values are just some of the problems facing the modern world. Nevertheless, it is wrong to believe that our society cannot be perfect or that it cannot move closer to the ideal proposed by Thomas More. In his work “What Is the Ideal Society?” Thomas More outlines the most important features of an ideal society. In this society, work and pleasure are perfectly balanced. Everyone has a job, specialization, and a specific role. God and the immortal soul, laws that govern pleasures and a simple philosophy of life make up a picture of a perfect world. Our society is very close to that ideal, with a clear division of labor, a combination of work and pleasures, strong religious beliefs, and the variety of physical and thinking pleasures that make our lives more colorful.

An ideal society is impossible without a perfect balance of work and pleasure. In Thomas More’s perfect world, everyone has a job. “Most children are brought up to do the same work as their parents, since they tend to have a natural feeling for it. But if a child fancies some other trade, he’s adopted into a family that practices it” (More 856). In other words, in an ideal society, children are allowed to develop their inner abilities and talents in ways that benefit the community, in which they live. The Utopians spend six hours a day at work, with the rest of the time being devoted to entertainment and household chores. In our society, the work-entertainment balance is very much similar to that in the ideal world. Even though most people spend more than six hours at work, the work-life balance remains one of the most important factors of happiness in our society. Every society member has a specialization, profession, and work. Laziness is not encouraged, being considered as one of the most serious human vices. Everyone is free to obtain a profession or develop a trade based on his (her) abilities, preferences, and talents. Like the Utopians send their children to families that practice a specific trade, our society sends children and adolescents to schools, colleges, and universities, depending on their professional choices. Everyone has free time after a hard day at work. This time is spent on simple pleasures, entertainment, or family affairs. In this context, our society resembles the ideal proposed by Thomas More.

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The work-life balance is not the only feature that makes our society close to an ideal. The Utopians strongly believe in God and the immortal soul. More writes that “we shall be rewarded or punished in the next world for our good or bad behavior in this one. Although these are religious principles, the Utopians find rational grounds for accepting them” (859). These are the principles on which the modern society rests. Almost all modern religions promote the idea of the immortal soul and the rewards or punishments that are awaiting each society member after his (her) death. Certainly, not everyone believes that he will be rewarded for his (her) achievements or punished for his (her) sins after death. Nevertheless, most members of our society have a fear of the unknown, which follows the event of death. Thousands of people go to churches, as they hope they will have a chance to justify their mistakes and sins. Many others pray at home, hoping that the kind God will hear and consider their words, when the decision to send them to heaven or hell is being made.

Every member of our society can create a personal heaven, by engaging in pleasures and enjoyable activities. Pleasures and entertainment remain an essential component of public and private life in the ideal society, as well as our world. “On this principle they think it right to […] obey public laws for regulating the distribution of “goods” – by which I mean the raw materials of pleasure” (More 860). They treat entertainment as an important element of happy living, but they also think of the ways, in which their pleasures impact the community’s wellbeing. In a similar fashion, our society tries its best to make entertainment and pleasures work for the benefit of every individual. Such laws are adopted and implemented in our society. We place certain legal limitations on the pleasures that are considered as immoral. For instance, all kinds of drugs are legally prohibited. The same goes for prostitution. At the same time, certain types of pleasures are regulated by the state. For example, gambling and lotteries are subject to heavy taxes, so that every society member thinks twice before participating in any of these entertainment activities. The goal of these regulations and laws is to promote morality in our society, while motivating every society member to work rather than gamble. Unfortunately, thousands of people are willing to pay huge taxes rather than refuse from an opportunity to win another thousand of dollars in a casino. Nevertheless, these laws and regulations help to maintain our society in a moral and legal order.

In conclusion, our society has accomplished quite a lot in its movement towards the ideal proposed by Thomas More. The work-life balance remains one of the defining features of the modern society, in which everyone works hard to have some free time for entertainment. God and religion govern individual and collective activities and everyday decisions. Thousands of people believe that their souls are immortal, while thousands of others are confident that they will face rewards and punishments for their achievements and vices, after they die. Like the Utopians, members of the modern society obey regulations and laws in their pursuit of entertainment and pleasures. Many entertainment activities are outlawed, while others are subject to taxation and state control. It is possible to say that these laws and regulations create an atmosphere of legal and moral order in our society. As such, our society has many features of the ideal world outlined in Thomas More’s work.

• More, Thomas. “What Is the Ideal Society?” Current Issues and Enduring Questions. Eds. Sylvan Barnet and Hugo Bedau. 856-868. Print.

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The Design of Perfect Society Essay

Introduction.

Society is defined as a group of people who have common interests as well as unique cultures and traditions. The individuals from a society might be from diverse cultural backgrounds or from a particular community. They strive towards the same goal of maintaining and protecting their society. The society can be taken as a religion, country, culture or even the world as a whole. (Davis, 1959, p.759)

An ideal society in my point of view is one that upholds virtues such as freedom, justice, kindness and peace. In most cases, for a society to be perfect equality is essential in ensuring that virtues such as kindness and peace are maintained among the people in the community. This implies that people should shun racism, sexist and any religious discrimination within the society. The people in the society will take care of each other’s needs without expecting anything in return. This will promote peace and allow for unity and cooperation among everyone. In the society, everything should be standardized so that order and conformity can succeed. (Smart, 1993, p.2)

Religion plays a great role in ensuring the existence of a perfect society. Religion is very important because it helps control human conduct and behavior by putting a check on any unlawful trend in humanity. Most religions preach peace, love and harmony between the people in the society and thus it strikes a balance where negative influence brings destruction, immorality as a result corrupting the society. In my ideal society, every individual will be free to practice their religion as long as they do not violate human rights. This means that everyone should practice their choice of religion but at the same time ensure that they do not harm other people in any way. (Davis, 1959, p.760)

In my perfect society healthcare should be an important element in ensuring a healthy humanity. There are many people who get sick in the world today and in most cases they do not have means to pay to receive treatment. In my ideal society the people in the society should have ways of helping people through good equipments and structures that will ensure that any situation is solved amicably. The healthcare givers should always be ready and willing to assist the sick and they would be trained to help with any sort of condition possible. They would be willing to do their work the best way possible and money will not be an issue for them. (Gordon, &Hinson, 2007, p.535)

Good governance should be considered when talking about a perfect society. There should be well-built leadership structures within the society to ensure that all the people in the society adhere to the laws that are in place. The leaders should practice justice and fairness in all sectors of the society. Human rights issues should be respected and the lawmakers should not treat the people with contempt or with favor. The leader should not be oppressive or practice corruption in the time he will be in authority but should strive to ensure peace prevails in the society. The leader should not misuse his authority to mistreat and practice unethical and immoral activities that will lead to the deterioration of the society. (Shleifer, & Vishny 1997, p.740)

Family is an important institution in any ideal society. The family acts as the cornerstone for any sound society. Children should be taught good values and morals that will help mold them into mature adults. They should be able to learn virtues such as respect, responsibility, co-operation, tolerance and other good values in a family setting. They will be able to learn and understand their social backgrounds whether they are rich or poor and be able to be proud of who they are. In this way, the parents act as the role models for the children and thus harmony and peace are maintained in the society. (Davis, 1959, p.760)

An ideal society will also have good customs and laws in its institutions that are favorable to its members. Laws should be put into place that will ensure law and orders as well maintain stability in the society. Punishment should be put in place to punish the offenders and those who will break the law. Punishment should be given in a just way depending on the type and magnitude of the crime. Social injustices and unfairness should not be tolerated and thus the society will be ideal to all people. This will allow for the situation where people keep away from crime and other immoral activities in the society. (Davis, 1959, p.761)

How would the social institutions operate differently from those that currently exist?

Looking at the society today, one does not fail to notice the social class that exists between the leaders and the rest of the society. In most cases, these leaders are not elected democratically. In my ideal society, the government institution will be a simple system of governance that is open to everyone in the society. There will be a central leader for the whole society who will be chosen and accepted by every member of the society. The leader will ensure that resources are shared equally to everyone in the society. There will be no ownership of property since everything within the society will be availed to everyone without discrimination. The leader will ensure that no one person will claim or steal any property in order to exploit others. This society will be open and everything will be done with the approval of every member of the society. (Smart, 1993, p.3)

The leader will also ensure that those elected to help him in running the affairs of the society are honest and treat the people with respect. There will be no issues of paying taxes to the government because it will be a free world. The governmental will give free medical attention and education to everyone who needs it. People will be allowed to interact and work with each member in the society. In this society the government will ensure that there is no racial or color discrimination or any other kinds of abuse. The government will also ensure that all people live in peace, united and always happy. It will be a free form of government looking out for all the needs of the members. (La Porta etal, 1999, p.480)

A perfect society in most cases is not possible because human beings are different. This however does not mean that society cannot strive to try and achieve a perfect or workable society that will be conducive to all human beings. Leaders from all over the world should unite and ensure that peace is achieved. This will make the dream of a perfect society come close to fulfillment.

References List

Davis, K (1959). “The Myth of Functional Analysis as a Special Method in Sociology and Anthropology”, American Sociological Review , 24(6), 757-772.

Gordon, N.A, &Hinson, E.R. (2007). “Towards a sustainable framework for computer based health information systems (CHIS) for least developed countries (LDCS)”. International journal of Health care quality assurance , 20(6):532-544.

La Porta, R., F. Lopez-De-Silanes, and A. Shleifer (1999), “Corporate Ownership around the World”. The Journal of Finance , 54 (2): 471-517.

Smart, (1993). “The Formation Rather than the Origin of a Tradition, in DISKUS”. A Disembodied Journal of Religious Studies , 1(1): 1.

Shleifer, A. and R.W. Vishny (1997).”A Survey of Corporate Governance”. Journal of Finance , 52 (2): 737-783.

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The Concept of Ideal Society

Description and understanding of an ideal society are two contentious issues due to the divergent views put forward by scholars. While some sociologists focus on social components defining a perfect community, political scientists and economists underpin the significance of sociopolitical elements. Thus, an ideal society incorporates socioeconomic and political factors that drive and sustain life.

• Different scholars present a diverse interpretation of an ideal society based on philosophical or sociological components. They emphasize the elements making the world a better place for the benefit of all individuals.
• Literature reviews identify the motivations behind the establishment of an ideal society. For instance, Williams (2017) posits that gender issues shape the creation of a perfect community in which social and political systems distinguish gendered roles.

In Confucian tradition, an ideal society is founded on morality. A ‘moral community’ integrates individual desires and compels people to observe restraints.

• Innate honorable emotions confine individual desires in a perfect social setting. People abide by community regulations and collaborate to realize the public good.
• Trust is a fundamental principle which determines decency and encourages people to uphold social checks. According to Young-jin and Haeng-Hoon (2016), Confucius alludes that trust is the primary requirement for establishing and preserving a moral society, although economic and military power is essential.
• The central building blocks for an ideal society include the ability to promote goodness and abolish wickedness. Young-jin and Haeng-Hoon (2016) expound that individuals and rulers in a perfect community set a good example by confining personal longings to stimulate inborn moral sensations.
• Thus, members control their innate desires and moral emotions by complying with the social order. Furthermore, they contribute to the realization of public virtues and development of a life community. In this regard, people live to realize their nature completely and create a harmonious universe.

An ideal society upholds oneness and motivates people to acquire absolute knowledge. In this way, community members can identify social subjugation drivers and comprehend the void associated with the preeminence of birthrights claimed by the high castes.

• Swami Vivekananda is a prominent scholar who advanced the philosophy of oneness and absolute knowledge, mainly in India. Rayand Sethy (2020) postulate that Vivekananda envisions a perfect society based on caste. Although class is perceived as a political structure, Vivekananda represents it from a social custom perspective.
• An ideal community must outgrow political institutions and form a single caste by raising those in the lower levels to the highest category. In this regard, Rayand Sethy (2020) allude that all societal orders must overcome limitations observed in each and preserve inherent benefits.
• Absolute knowledge is the most fundamental tool needed to eliminate caste obstacles since it is a means to level up to class distinctions. People from different regions, such as Europe and India, must learn to create ideal humanity. An educated society promotes the spirit of parity and freedom.

An ideal society must maintain order in its sociopolitical systems. In this regard, a well-ordered culture includes accepting systematic principles of justice, which regulate societal institutions.

• John Rawls advances the idea of an ideal society based on justice and fairness. Community members enjoy freedoms endowed by the constitution or inherent privileges attributed to divine forces (Fanton, 2020). A just and fair society promotes impartiality and eliminates any discrimination against its community.
• Rawls’ philosophy exemplifies that an ideal society is based on social unity, public scrutiny, and autonomy. Communal harmony prevails when civic accord and people collaborate to advance fairness; politics is considered a shared initiative instead of competition (Fanton, 2020). Consequently, individuals realize sovereignty when they comply with rules and institutions.
• An ideal society must develop and uphold justice founded on a specific moral element, which regulates choices and alternatives concerning the distribution of rights and opportunities. It should also manage socioeconomic and political institutions.

In conclusion, an ideal society must promote social justice and protect constitutional and inherent rights. Community members will enjoy life without infringing on others’ privileges.

• A perfect culture would be one in which people can get whatever they wish. Although it is difficult to realize an unlimited degree of selection, community members can strive to find the best possible line of fit to accommodate freedom of choice. They can set parameters at an average based on individual ideals. The approach might not give a perfect society, but it would not be unsuitable for everyone.
• An ideal society would acknowledge individuals’ strengths and appreciate their weaknesses. This way, it would not judge people irrespective of their socioeconomic or political standards. Community members should live the best life in a perfect social order rather than being punished. A rights-based communal system would be preferred instead of deviating from normalized community standards.
• An ideal society should cultivate knowledge to help people identify and resolve daily life issues instead of providing one-time solutions. Only an educated community is able to develop an autonomous system based on progressive social, economic and political principles.

Fanton, M. (2020). Rawls’s point of view: A systematic reading of justice as fairness . Brazilian Political Science Review , 14 (2).

Kogelmann, B. (2017). Justice, diversity, and the well-ordered society . The Philosophical Quarterly, 67( 269), 663–684.

Ray, P., K., & Sethy, M., P. (2020). Swami Vivekananda: His philosophy and vision on ideal society. Asiatic Society for Social Science Research Journal, 2( 1), 45-57. Web.

Williams, S. J. (2017). Personal prefigurative politics: Cooking up an ideal society in the woman’s temperance and woman’s suffrage movements, 1870–1920. The Sociological Quarterly , 58 (1), 72-90. Web.

Young-jin, C., & Haeng-Hoon, L. (2016). The Confucian vision of an ideal society arising out of moral emotions, with a focus on the sishu Daquan. Philosophy East and West, 66( 2), 394-417. Web.

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• Example of a great essay | Explanations, tips & tricks

Example of a Great Essay | Explanations, Tips & Tricks

Published on February 9, 2015 by Shane Bryson . Revised on July 23, 2023 by Shona McCombes.

This example guides you through the structure of an essay. It shows how to build an effective introduction , focused paragraphs , clear transitions between ideas, and a strong conclusion .

Each paragraph addresses a single central point, introduced by a topic sentence , and each point is directly related to the thesis statement .

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Other interesting articles, frequently asked questions about writing an essay, an appeal to the senses: the development of the braille system in nineteenth-century france.

The invention of Braille was a major turning point in the history of disability. The writing system of raised dots used by visually impaired people was developed by Louis Braille in nineteenth-century France. In a society that did not value disabled people in general, blindness was particularly stigmatized, and lack of access to reading and writing was a significant barrier to social participation. The idea of tactile reading was not entirely new, but existing methods based on sighted systems were difficult to learn and use. As the first writing system designed for blind people’s needs, Braille was a groundbreaking new accessibility tool. It not only provided practical benefits, but also helped change the cultural status of blindness. This essay begins by discussing the situation of blind people in nineteenth-century Europe. It then describes the invention of Braille and the gradual process of its acceptance within blind education. Subsequently, it explores the wide-ranging effects of this invention on blind people’s social and cultural lives.

Lack of access to reading and writing put blind people at a serious disadvantage in nineteenth-century society. Text was one of the primary methods through which people engaged with culture, communicated with others, and accessed information; without a well-developed reading system that did not rely on sight, blind people were excluded from social participation (Weygand, 2009). While disabled people in general suffered from discrimination, blindness was widely viewed as the worst disability, and it was commonly believed that blind people were incapable of pursuing a profession or improving themselves through culture (Weygand, 2009). This demonstrates the importance of reading and writing to social status at the time: without access to text, it was considered impossible to fully participate in society. Blind people were excluded from the sighted world, but also entirely dependent on sighted people for information and education.

In France, debates about how to deal with disability led to the adoption of different strategies over time. While people with temporary difficulties were able to access public welfare, the most common response to people with long-term disabilities, such as hearing or vision loss, was to group them together in institutions (Tombs, 1996). At first, a joint institute for the blind and deaf was created, and although the partnership was motivated more by financial considerations than by the well-being of the residents, the institute aimed to help people develop skills valuable to society (Weygand, 2009). Eventually blind institutions were separated from deaf institutions, and the focus shifted towards education of the blind, as was the case for the Royal Institute for Blind Youth, which Louis Braille attended (Jimenez et al, 2009). The growing acknowledgement of the uniqueness of different disabilities led to more targeted education strategies, fostering an environment in which the benefits of a specifically blind education could be more widely recognized.

Several different systems of tactile reading can be seen as forerunners to the method Louis Braille developed, but these systems were all developed based on the sighted system. The Royal Institute for Blind Youth in Paris taught the students to read embossed roman letters, a method created by the school’s founder, Valentin Hauy (Jimenez et al., 2009). Reading this way proved to be a rather arduous task, as the letters were difficult to distinguish by touch. The embossed letter method was based on the reading system of sighted people, with minimal adaptation for those with vision loss. As a result, this method did not gain significant success among blind students.

Louis Braille was bound to be influenced by his school’s founder, but the most influential pre-Braille tactile reading system was Charles Barbier’s night writing. A soldier in Napoleon’s army, Barbier developed a system in 1819 that used 12 dots with a five line musical staff (Kersten, 1997). His intention was to develop a system that would allow the military to communicate at night without the need for light (Herron, 2009). The code developed by Barbier was phonetic (Jimenez et al., 2009); in other words, the code was designed for sighted people and was based on the sounds of words, not on an actual alphabet. Barbier discovered that variants of raised dots within a square were the easiest method of reading by touch (Jimenez et al., 2009). This system proved effective for the transmission of short messages between military personnel, but the symbols were too large for the fingertip, greatly reducing the speed at which a message could be read (Herron, 2009). For this reason, it was unsuitable for daily use and was not widely adopted in the blind community.

Nevertheless, Barbier’s military dot system was more efficient than Hauy’s embossed letters, and it provided the framework within which Louis Braille developed his method. Barbier’s system, with its dashes and dots, could form over 4000 combinations (Jimenez et al., 2009). Compared to the 26 letters of the Latin alphabet, this was an absurdly high number. Braille kept the raised dot form, but developed a more manageable system that would reflect the sighted alphabet. He replaced Barbier’s dashes and dots with just six dots in a rectangular configuration (Jimenez et al., 2009). The result was that the blind population in France had a tactile reading system using dots (like Barbier’s) that was based on the structure of the sighted alphabet (like Hauy’s); crucially, this system was the first developed specifically for the purposes of the blind.

While the Braille system gained immediate popularity with the blind students at the Institute in Paris, it had to gain acceptance among the sighted before its adoption throughout France. This support was necessary because sighted teachers and leaders had ultimate control over the propagation of Braille resources. Many of the teachers at the Royal Institute for Blind Youth resisted learning Braille’s system because they found the tactile method of reading difficult to learn (Bullock & Galst, 2009). This resistance was symptomatic of the prevalent attitude that the blind population had to adapt to the sighted world rather than develop their own tools and methods. Over time, however, with the increasing impetus to make social contribution possible for all, teachers began to appreciate the usefulness of Braille’s system (Bullock & Galst, 2009), realizing that access to reading could help improve the productivity and integration of people with vision loss. It took approximately 30 years, but the French government eventually approved the Braille system, and it was established throughout the country (Bullock & Galst, 2009).

Although Blind people remained marginalized throughout the nineteenth century, the Braille system granted them growing opportunities for social participation. Most obviously, Braille allowed people with vision loss to read the same alphabet used by sighted people (Bullock & Galst, 2009), allowing them to participate in certain cultural experiences previously unavailable to them. Written works, such as books and poetry, had previously been inaccessible to the blind population without the aid of a reader, limiting their autonomy. As books began to be distributed in Braille, this barrier was reduced, enabling people with vision loss to access information autonomously. The closing of the gap between the abilities of blind and the sighted contributed to a gradual shift in blind people’s status, lessening the cultural perception of the blind as essentially different and facilitating greater social integration.

The Braille system also had important cultural effects beyond the sphere of written culture. Its invention later led to the development of a music notation system for the blind, although Louis Braille did not develop this system himself (Jimenez, et al., 2009). This development helped remove a cultural obstacle that had been introduced by the popularization of written musical notation in the early 1500s. While music had previously been an arena in which the blind could participate on equal footing, the transition from memory-based performance to notation-based performance meant that blind musicians were no longer able to compete with sighted musicians (Kersten, 1997). As a result, a tactile musical notation system became necessary for professional equality between blind and sighted musicians (Kersten, 1997).

Braille paved the way for dramatic cultural changes in the way blind people were treated and the opportunities available to them. Louis Braille’s innovation was to reimagine existing reading systems from a blind perspective, and the success of this invention required sighted teachers to adapt to their students’ reality instead of the other way around. In this sense, Braille helped drive broader social changes in the status of blindness. New accessibility tools provide practical advantages to those who need them, but they can also change the perspectives and attitudes of those who do not.

Bullock, J. D., & Galst, J. M. (2009). The Story of Louis Braille. Archives of Ophthalmology , 127(11), 1532. https://​doi.org/10.1001/​archophthalmol.2009.286.

Herron, M. (2009, May 6). Blind visionary. Retrieved from https://​eandt.theiet.org/​content/​articles/2009/05/​blind-visionary/.

Jiménez, J., Olea, J., Torres, J., Alonso, I., Harder, D., & Fischer, K. (2009). Biography of Louis Braille and Invention of the Braille Alphabet. Survey of Ophthalmology , 54(1), 142–149. https://​doi.org/10.1016/​j.survophthal.2008.10.006.

Kersten, F.G. (1997). The history and development of Braille music methodology. The Bulletin of Historical Research in Music Education , 18(2). Retrieved from https://​www.jstor.org/​stable/40214926.

Mellor, C.M. (2006). Louis Braille: A touch of genius . Boston: National Braille Press.

Tombs, R. (1996). France: 1814-1914 . London: Pearson Education Ltd.

Weygand, Z. (2009). The blind in French society from the Middle Ages to the century of Louis Braille . Stanford: Stanford University Press.

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Envisioning an Ideal Society — and How to Get There

Survey respondents imagine lifestyles with greater opportunity, meaning, and balance.

Network for Business Sustainability

B The Change

By Abby Litchfield

By envisioning the world 50 years from now, researcher Charlene Zietsma says , business leaders can imagine the future they want and brainstorm how to make it a reality. Imagining a perfect society or “utopia” can “free you from constraints,” Zietsma says. Then, the challenge becomes finding ways to make it real, starting now.

To help define that utopia, the Network for Business Sustainability asked its community of business managers and academic researchers to engage in a survey with three questions:

• what a perfect society would look like,
• how their life or work would change, and
• how they or their organization could move toward it.

We received 13 responses, roughly half from researchers and half from consultants and managers, and share highlights below in words and pictures. The word clouds identify the themes in response to each question.

A perfect society is more equal and ecologically sound.

A perfect society provides greater equality and access to opportunity, NBS members said. Almost two-thirds of respondents described it as a society where “every person can have a decent life,” as researcher Elke Schuessler wrote. A decent life means access to resources, like quality health care and education. It can also mean the ability to influence government and other institutions. Researcher Charlene Zietsma, in her survey response, described “Leadership … shared among those with different perspectives.”

A perfect society also is ecologically sound: A third of respondents described a world with significant environmental changes, particularly in the area of energy. “Innovation programs and government subsidies would create virtually free, perpetual energy,” wrote Taryn Mead of Western Colorado University. There will be “zero carbon transport everywhere,” wrote Giulia Cricenti of BSD Consulting.

The UN Sustainable Development Goals can serve as a framework for this society. A quarter of respondents referenced the SDGs specifically, but many more mentioned related concepts. A perfect society is one “that has attained the SDGs,” wrote consultant Bob Willard, who wrote a white paper that outlines what it will take to get there.

In this new world, people will relate in richer ways, respondents said. “There will be mutual respect,” wrote Christine Moser of VU Amsterdam. “Communities will be stronger, with people willingly contributing,” wrote Sal Huddin of Waqia Services. People would have the “opportunity to not just live, but thrive,” wrote Kiera Murphy, a B Corporation consultant.

Our lives will have meaning and balance.

In a perfect society, NBS members expect to have work that is meaningful — but takes less of their time. Almost half of the survey respondents described this kind of shift. “Full-time work [would be] less work,” wrote Tima Bansal of Ivey University, such as a four-day work week.

Additional time could be spent with family and community. “I would be more actively contributing to the community and participating in governance,” wrote Charlene Zietsma in her survey response. “I might be facilitating the civic participation of others.”

Work remains important, especially for those lucky enough to love their profession. But even those respondents would welcome the chance to balance work with other concerns. “My work could almost be the same,” commented Cricenti, “because I work supporting companies with sustainable development. But I could work less hours and also incorporate teaching activities. My family would have more time to be together and travel and less time stressed about work commitments.”

A perfect society would extend a sense of purpose and meaning to everyone. “People [would] contribute based on their talents and strengths,” wrote Stephanie Koonar of Peerspectives Consulting. Respondents may already have comfortable lives, but want others to thrive. “My life wouldn’t change, but others’ lives would,” said Koonar.

Many paths will move us to a perfect society.

For NBS members, utopian ideals are a driving purpose, not just abstract goals. They work toward them professionally — whether in academia or industry — and by modeling ethical behavior.

University faculty use the tools of their scholarship. Through their research, academics can understand best practices for sustainable shifts. Through their teaching and outreach, they can share these insights with those in positions to implement.

Consultants and managers also advocate for change, whether “creating an ESG mindset” (Estela Kurth of PUCRS) or getting a sustainable procurement process underway in companies and government (Willard). Utopian visioning can also be part of this process. “The company I work for could help companies to think about their own utopian scenarios and how they see themselves working towards the future they want,” wrote Cricenti.

Where is business in the perfect society?

The earlier NBS article on imagining utopia focused more directly on the role of business. But in the survey responses, business is less central than “people” — the most common word in the responses to our questions. People living, interacting with family, work, and community; people pursuing health, education, money, and meaning.

With the focus on human experience, institutions such as business and government appear less frequently. This picture might be different if more survey respondents came from the business world.

Perhaps a broader future survey will unpack how businesses can shape and support these visions of “the perfect society.”

A version of this article was published by the Network for Business Sustainability . B The Change gathers and shares the voices from within the movement of people using business as a force for good and the community of Certified B Corporations . The opinions expressed do not necessarily reflect those of the nonprofit B Lab.

Written by Network for Business Sustainability

NBS is dedicated to making business more sustainable. We do this by sharing evidence-based guidance for business leaders thinking ahead.

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ENGLISH ESSAY CLASS 10

Ideal Society

A society can be defined as a community that comprises people who share different ideas and backgrounds. Every man is a part of some society and every man wants his society to be perfect. An ideal society can be defined as a society where every individual is self content and lives a healthy and peaceful life. A society, to be termed as ideal, needs to fulfill certain criteria. First of all, an ideal or perfect society should have equality among men. Every man in the society should be treated equally, irrespective of their background or physicality. The rich and the powerful should not dominate the poor and the helpless. In an ideal society people are not judged by their financial status or appearances. In a perfect society every religion should be equally respected and everyone is free to practice his/her religion without any fear. There should not be any collision among the followers of different religious faith but everyone stays together in harmony. Selflessness, care and love among the people are other important features of an ideal society . In a perfect society man does not live for himself but lives for others. The individuals do not work for their own benefit but for the benefit of the entire society. Perfect government is also an essential requirement of an Ideal Society . The government of a perfect society should be efficient and respect the freedom, rights and liberties of its citizen. It should be fair and unbiased in all its decision makings. Proper health and health care is another important hallmark of a perfect society. Adequate measures should be taken by the government to ensure that citizens are kept healthy and free from diseases. All the people should have access to proper health care facilities, irrespective of their background. The environment in a perfect society is always clean and free from pollution. The water bodies are crystal clean and people are not afraid of taking bath in them. The air is also free of toxic matters and one could casually lie down all day in the sun without having to worry about getting infected with skin diseases. The ambiance is always pleasant and people can easily go out for picnic, travelling, adventure sports, nature studies, etc. In the real world, no society is perfect. Every society has certain ambiguities and limitations. It is only when we succeed in overcoming these loopholes and limitations, does the society become an ideal society.  

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Home — Essay Samples — Life — Role Models — My Ideal Person: What it Means to Me

My Ideal Person: What It Means to Me

• Categories: Personality Role Models

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