Buddhist economics is a spiritual and philosophical approach to the study of economics. The term is currently used by followers of Schumacher and by Theravada Buddhist writers, such as Prayudh Payutto, Padmasiri De Silva, and Luang. which became a landmark book for alternative economics (see also below). 3 P.A. Payutto,. Buddhist Economics; A Middle Way of the Market Place., Bangkok . Schumacher’s seminal book “Small is beautiful” on Buddhist Economics () (Payutto , Puntasen , Sivaraksa ) as well as by Buddhists in.
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That human beings are born with ignorance, and are troubled by it right from birth, is obvious when observing the plight of a newborn baby, who cannot talk, look for food or even feed itself.
Wikiquote has quotations related to: However, this is based on a misunderstanding of the nature of contentment. Payufto wealth as a resource for achieving social good can help create favorable circumstances for realizing individual perfection, ultimately it is mental maturity and wisdom, not wealth, that bring about its realization.
Buddhist economics – Wikipedia
It should also be pointed out that work in this case postpones the attainment econkmics satisfaction, and as such will be seen as an impediment to it. Retrieved 4 December But if no account is taken of ethical considerations, economics will be incapable of developing any understanding of the whole causal process, of which ethics forms an integral part.
Consumption may satisfy sensual desires, but its true purpose is to provide well-being. Views Read Edit View history. Today’s society encourages overconsumption. With wisdom and chanda we no longer see life as a conflict of interests. We also come to see consumption as a means to an end, which is the development of human potential.
The Buddha’s teachings point to Dhammaor truth. But it is a mistake to believe that any one discipline or field of learning can in itself solve all problems. Truly rational decisions must be based on insight into the forces that make us irrational. The wise say that life is short, uncertain and constantly changing.
Instead, Buddhism judges the ethical value of byddhist by the ways in which it is obtained, and the uses to which it is put. The people made ill by these practices have to pay medical costs and the government has to spend money on police investigations and prosecution of the offenders.
In the case of the bottle of whiskey, apart from the environmental costs, there are also the social, moral, and health costs — inefficient production, auto accidents, liver disease, crime — all of which have economic implications. The volume econpmics advertising may cause an increase in materialism, and unskillful images or messages may harm public morality.
Given its dynamic view of the world, Buddhism does not put forth absolute rules for ethical behavior. Thus Buddhism recognizes that certain demands can be satisfied through non-consumption, a position which traditional economic thinking would find hard to appreciate. The food may be delicious, but we may end up suffering from indigestion or obesity. The Buddha warned that views are potentially the buddhizt dangerous of all mental conditions.
One-sided payuto solutions are bound to fail, and the problems bound to spread. If the pursuit of happiness equals the pursuit of the objects of tanha, then pagutto itself becomes a misery.
In brief, tanha could be called wanting to have or wanting to obtain. Through personal development, people can appreciate this truer kind of happiness — the desire to bring happiness to others which in Buddhism we call metta. Yet while ethics are subject to these natural laws, when we have to make personal ethical choices right and wrong are not always so obvious.
Incredibly, cases of malnutrition have been reported. The freedom of the free market system may be lost through businesses using unscrupulous means of competition; the creation of a monopoly through influence is one common example, the use of thugs to assassinate a competitor a more unorthodox one.
All actions have results that arise as a natural consequence. The vast majority of ads imbue the public with a predilection for selfish indulgence; they condition us into being perfect consumers who have no higher purpose in life than to consume the products of modern industry. Because of poverty, people may be too preoccupied with the struggle for survival to do anything for their own perfection, but when basic living needs are satisfied, if one is mentally qualified and motivated, there is no reason why one cannot realize individual perfection.
This is invariably true for those industries whose products are for the purpose of destruction.