6. Functions of political science.

1 Maintenance, strengthening of integrity of the society as complex differentiated system, society integration, public order and organisation maintenance, creation of favourable conditions for effective functioning of all links of public system.

2 Working out of strategic targets of the whole society (it is expressed, first of all, in governmental programs, organisations of the masses and mobilisation of resources on realisation of these purposes. Expression of imperiously significant interests of all groups and levels of population. Maintenance social development innovation.

3 Realization of authoritative (imperious) distribution of the basic social values such as different material and non-material objects, social benefits and advantages. Distribution of the basic scarce values and benifits is carried out first of all through passing of the state budget. Governing and management of public processes

4 Designing of complex social objects (communicative function), socialisation of the person.

5 Prevention and regulation of group conflicts, their transfer into civilised dialogue of citizens and the state

6 except these tasks inherent to some extent to any society, politics carries out also a number of specific functions, characteristic of certain types of social systems:

It is support of class or social domination; protection of basic human rights; attraction of citizens to state governing and public affairs; social justice and general welfare maintenance.

7. The structure of political science: links between political science and other fields of social sciences.

Can see how political science is closely linked to other subjects such as history, economics, geography, philosophy, social science, law, humanities, numerology.

8. What were the basics of Ancient Greek politics?

9. What is ‘common good’?

The common good is the "good" that is for the benefit or interests of all. In philosophy, ethics, and political science the common good or common weal is a specific "good" that is shared and beneficial for all or most members of a given community.

The good that is common between person A and person B may not be the same as between person A and person C. Thus the common good can often change, although there are some things — such as the basic requirements for staying alive: food, water, and shelter — that are always good for all people.

10. What is legitimacy?

Legitimacy defines a fact of undisputed credibility. It also means lawfulness by virtue of being authorized/in accordance with law. The term also refers to a child born from parents who are married.

 

Legitimacy refers to a state of lawfulness by virtue of being authorized or in accordance with law. In reference to common law, legitimacy is the status of a child who is born to parents who are legally married to one another, or who is born shortly after the parents' marriage ends inform of divorce.

In political science, legitimacy is the popular acceptance of an authority, usually a governing law or a régime. Whereas “authority” denotes a specific position in an established government, the term “legitimacy” denotes a system of government — wherein “government” denotes “sphere of influence”. Political legitimacy is considered a basic condition for governing, without which a government will suffer legislative deadlock(s) and collapse. In political systems where this is not the case, unpopular régimes survive because they are considered legitimate by a small, influential élite. In determining the political legitimacy of a system of rule and government, the term proper — political legitimacy — is philosophically an essentially contested concept that facilitates understanding the different applications and interpretations of abstract, qualitative, and evaluative concepts such as “Art”, “social justice”, et cetera, as applied in aesthetics, political philosophy, the philosophy of history, and the philosophy of religion.[8] Therefore, in defining the political legitimacy of a system of government and rule, the term “essentially contested concept” indicates that a key term (communism, democracy, constitutionalism, etc.) has different meanings within a given political argument. Hence, the intellectually restrictive politics of dogmatism (“My answer is right, and all others are wrong”), scepticism (“All answers are equally true or [false]; everyone has a right to his own truth”), and eclecticism (“Each meaning gives a partial view, so the more meanings the better”) are inappropriate philosophic stances for managing a political term that has more than one meaning.[9] (see: (Walter Bryce Gallie)

Communism — The legitimacy of a Communist state derives from having won a civil war, a revolution, or from having won an election, such as the Presidency of Salvador Allende (1970–73) in Chile; thus, the actions of the Communist government are legitimate, authorised by the people. In the early twentieth century, Communist parties based the arguments supporting the legitimacy of their rule and government upon the scientific nature of Marxism. (see: dialectical materialism)

Constitutionalism — The modern political concept of constitutionalism establishes the law as supreme over the private will, by integrating nationalism, democracy, and limited government. The political legitimacy of constitutionalism derives from popular belief and acceptance that the actions of the government are legitimate because they abide the law codified in the political constitution. The political scientist Carl Joachim Friedrich (1901–84) said that in dividing political power among the organs of government, constitutional law effectively restrains the actions of the government.[10] (see checks and balances)

Democracy — In a democracy, government legitimacy derives from the popular perception that the elected government abides democratic principles in governing, and thus is legally accountable to its people.[11]

Fascism — In the 1920s and the 1930s, Fascism based its political legitimacy upon the arguments of traditional authority; respectively, the German National Socialists and the Italian Fascists claimed that the political legitimacy of their right to rule derived from philosophically denying the (popular) political legitimacy of elected liberal democratic governments. During the Weimar Republic (1918–33), the political philosopher Carl Schmitt (1888–1985), whose legal work as the “Crown Jurist of the Third Reich” promoted fascism and deconstructed liberal democracy, addressed the matter in Legalität und Legitimität (Legality and Legitimacy, 1932) an anti-democratic polemic treatise that asked: How can parliamentary government make for law and legality, when a 49 per cent minority accepts as politically legitimate the political will of a 51 per cent majority?

Monarchy — In a monarchy, the divine right of kings establishes the political legitimacy of the rule of the Monarch (King or Queen); legitimacy also derives from the popular perception (tradition and custom) and acceptance of him or her as the rightful ruler of nation and country. Contemporarily, such divine-right legitimacy is manifest in the absolute monarchy of the House of Saud (est. 1744), a royal family who have ruled and governed Saudi Arabia since the 18th century. Moreover, constitutional monarchy is a variant form, of monarchic political legitimacy, which combines traditional authority and legal–rational authority, by which means the monarch maintains nationalist unity (one people) and democratic administration (a political constitution).