Guide The Wisdom of Sustainability: Buddhist Economics for the 21st Century

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As you know the rural traditions of this part of the world still hold strong association and value.. Eisenstadt paraphrased [1]. Starting with a passage in the Old Testament, the source of moral behavior for believers of Judaism, Christianity, and Islam, this author argues that the postulation of the labor theory of value and scarcity by Adam Smith, and accepted as part of the basic framework of the discipline of economics, has prevented us from formulating public policies that would enable us to implement the way the God of the Abrahamic faiths intended the poor to be cared for.

Substituting modifications in economic theory proposed originally by Louis Kelso, a model acknowledging the independent contribution of capital in the productive process is proposed that would enable us to formulate policies for the production and distribution of wealth and that would make the scourge of human poverty a bad dream of the past. Jump to: navigation , search. Categories : Business Spirituality Neotraditional Economics. Navigation menu Personal tools Log in Request account.

Namespaces Page Discussion. Engaged Buddhism Assessing the potential of Buddhist philosophy for addressing major challenges of the twenty-first century Karen Ranke Karen. In order to do so, he founded, in , the Order of Interbeing, a group of originally six monks and nuns that vowed to follow the Fourteen Precepts of the Order of Interbeing. This paper explores the potential of the movement of Engaged Buddhism for addressing major political, economic, social and cultural challenges in the globalized world of the 21st century. In the following the content of those Precepts especially relevant to the topic of this paper will be summarized.

The first three Precepts call us to reject any kind of fanaticism and political or religious self-righteousness. Nhat Hanh emphasises that Buddhist systems of thought are guiding means. They are not absolute truth, and we should never force others to adopt our own views Nhat Hanh Interbeing is the English translation for the Vietnamese expression Tiep Hien. This concept of unity derives from the Buddhist concept of Dependent Origination Pratityasamutpada , which is considered being the foundation of all teachings of the Buddha. The fourth Precept deals with the awareness of suffering — and our lifetime duty to alleviate suffering — by revoking the Four Noble Truths.

The Four Noble Truths express the basic orientation in Buddhism, i. Going to the root of the word Karma in Sanskrit, the Dalai Lama concludes that there is an active force in it, that the outcome of future events can be influenced by our actions. He refutes the assumption of Karma being some sort of independent energy that predestines the course of our whole life.

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The Dalai Lama argues that if it were true that the course of Karma, and thus suffering, could not be influenced in the here and now, humanity would be deprived of any hope and motivation to turn the world into a better place. The fifth Precept calls us to lead a simple life, and to share time, energy and material resources with those who are in need Nhat Hanh In other words, it deals with civil and moral courage. The eleventh Precept is about Right Livelihood, a branch of the Noble Eightfold Path, saying that we should not carry out any profession that harms either humans or nature, physically or morally.

The concept of Right Livelihood will play a central role further below when the grievances of the present liberal-market economy are looked upon. The twelfth Precept tells us not to kill, but also to prevent war and protect life actively Nhat Hanh To sum it all up, the Fourteen Precepts call upon society to turn from greed and consumerism to thoughtfulness and compassionate action Nhat Hanh x.

Advocating an end of consumer culture is a central aspect of Engaged Buddhism. For the sake of coherence, this paper will use the current name, Thailand. This paper examines propositions put forward by three of the most influential contemporary Engaged Buddhists — Nhat Hanh, Sivaraksa and the Dalai Lama — for changing the course of contemporary globalization.

Engaged Buddhism: Proposals for Conflict Resolution This section explores the theoretical and practical propositions Engaged Buddhism offers for resolving and preventing armed and religious conflicts, with a geographical focus on South East Asia. Armed conflicts Sivaraksa distinguishes three responses to conflict: Peacekeeping, peace making, and peace building.

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Peacekeeping stops people from attacking each other; Peace making is the settlement of conflicts with dialogue as the main instrument. But it is the third component — Peace building — that receives the bulk of attention in Engaged Buddhism Sivaraksa 20ff. Peace building is a long-term and active process that must be based on non-violence, wisdom and compassion.

Peace building through non-violence hence includes the idea of stopping the war before it even breaks out by creating just and truly democratic societies. This relates back to the fourth precept of The Order of Interbeing, the awareness of suffering and the obligation of each one of us to contribute to the alleviation of individual and collective suffering here and now.

It also refers to the eighth Precept of Right Action and Speech. Sivaraksa argues that we must, first of all, see conflicts not merely as a source of problems and violence, but also as a chance for increasing knowledge, healing and personal growth. We will not only understand better those with whom we are in conflict, but also, through the emphasis of similarities rather than differences with the others, our anger is likely to vanish Sivaraksa Engaged Buddhism favours long-term peace building through the active incorporation of alternative, non-violent strategies for conflict resolution, such as dialogue, law enforcement, negotiation, and diplomacy Sivaraksa Examples of successful nonviolent actions to resolve conflicts are, according to Sivaraksa, the overthrow of the Thai dictatorship by peaceful student manifestations, the collapse of the Soviet Union, Daw Auung San Suu Kyi confronting the Burmese military, or the civil rights movement led by Martin Luther King Sivaraksa 21, Sivaraksa Religious conflicts Religious and spiritual leaders doubtlessly have a key role to play in the establishment of world peace.

It is their task to promote a better inter-faith understanding, to ensure a climate of respect in their communities for the belief of others, and to emphasise the commonalities in the world religions Puri In the light of extremist tendencies such as the Islamic terrorist movement ISIS threatening the liberty and self-rule of people both in the East and in the West, it becomes clear that creating a better understanding between the large world religions is definitely a major challenge of this 21st century.

The ongoing conflict between Israelis and Palestinians, or the violent confrontations between Buddhists and Muslims in South East Asia are other examples underlining the importance of interfaith-dialogue initiatives. The promotion of dialogue between the different religions in order to prevent and solve conflicts is one of the main foci of the International Network for Engaged Buddhism INEB.

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As an outcome of the Summit, that attracted international media attention from East and West Blumberg The Yogyakarta Statement rejects any form of violence committed in the name of religion and strongly condemns any kind of extremist religious interpretations and actions. It stresses the commonalities between religions by citing categorized text passages from Buddhist and Muslim scriptures and canonical texts, in which similar contents and issues are addressed, such as Religious Diversity and Peaceful Co- Existence Point 1 , Human Dignity and Non-Violence Point 4 , or Living in Harmony with the Environment Point 5.

The document includes an action plan, in which the BMF announces the establishment of early warning systems, rapid action taking, and solidarity visits in the event of conflict. Colonization and than neo-colonization through the spread of Free Trade are seen by him as the evil brought by the West to the so-called Third World Sivaraksa 26f. Citing E.