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4. Fiscal Decentralization in Buddhist Economics: An
4. FISCAL DECENTRALIZATION IN BUDDHIST ECONOMICS: AN INTERACTIVE ANALYSIS FROM LUMBINI - Indra Prasad Bhusal4 Abstract The main objective of the article is to identify the basic elements of Buddhists Economics applicable to fiscal decentralization. The study reviews the Buddhists Economics and Fiscal Decentralization from global perspective. Fiscal decentralization is the process to deliver the power and resources to the grass root level of governance. If the governing body is able to impose the Buddha’s ideology in the policy, certainly resource allocation conflict will be minimized. Methodologically the researcher has conducted interaction programs among Buddhists economists, scholars and academicians available in Lumbini– the birth place of Buddha. The author has analyzed the facts matching with literature review and focused group discussion in Lumbini. The study has identified elements of fiscal decentralization from Buddhist Economics. These elements can be a guideline for noble scholars, academicians, researchers and policy makers of fiscal decentralization from Buddhists economics. Key Words: Buddhists Economics, Fiscal Decentralization, Lumbini Background This attempt is a study of fiscal decentralization in Buddhists Economics in development economics. Fiscal decentralization constitutes the public finance dimension to decentralization in general, defining how the expenditures and revenues are organized between and across different levels of government in the national polity. The precise nature of intergovernmental fiscal relations and fiscal decentralization policy in any given country varies depending on how sub-national government and administration is organized (UNDP, 2005). Fiscal decentralization should be considered as intergovernmental fiscal relations that show how different level of governments acts and interacts with each other on fiscal issues i.e. -
Contemplation for Economists. Towards a Social Economy Based on Empathy and Compassion
Krzysztof T. Konecki 11 ISSN 2071-789X GUEST EDITORIAL Konecki, K. T. (2017). Contemplation for Economists. Towards a Social Economy Based on Empathy and Compassion. Economics and Sociology, 10(3), 11- 24. doi:10.14254/2071-789X.2017/10-3/1 Krzysztof T. Konecki, CONTEMPLATION University of Lodz, Lodz, Poland, FOR ECONOMISTS. TOWARDS E-mail: [email protected] A SOCIAL ECONOMY BASED ON EMPATHY AND COMPASSION ABSTRACT. The goal of the paper is to present the Buddhist approach to the economy and what we can learn Received: December, 2016 from it. It demonstrates David Loy’s analysis of the 1st Revision: March, 2017 meaning of money from the Buddhist perspective. Money Accepted: June, 2017 becomes a reality symbol and an ego symbol. The paper also presents some conclusions from analysis of Buddhist prescriptions to the economic system according to Frederic Pryor. Stress is put on compassion and ethics, which show the ubiquitous interconnectedness that works for the well- DOI: 10.14254/2071- being of the whole society/societies. The Buddhist 789X.2017/10-3/1 approach to the economy is connected with pro-social values and compassion, and this paper looks at the contemporary economy and society from this point of view. Contemporary organizations are based on the greed, which is a feature not only of individuals but also of institutions (institutionalized greed). Work on the self-ego is an important practice (contemplation, mindfulness practice and meditation) in limiting or eliminating greediness in the social and economic system in which we are immersed, but usually not aware of. JEL Classification: A13, Z13 Keywords: Buddhism; economy; money; institutionalized greed; meditation; contemplation. -
A Decolonial Critique of Liberal Modern Buddhist Social Movements
Utopic Colonies A Decolonial Critique of Liberal Modern Buddhist Social Movements Shaun Terry Acknowledgements I strongly believe that no work is ever truly original and no one is ever very responsible for any production. I can certainly say that my work has depended on ideas borrowed, as well as on valuable discussions and interrogations in concert with other people. If I weren’t so lucky for the valuable thoughts and affects of so many people in my life, this project could not be as it is. There are many people for whom I must express deep gratitude. The first person that I must thank is Lauren Leve. I approached her to be my advisor for what became this project (and, initially, was not at all this project). I did not know her at all, other than having been in a couple-hours lecture that she gave. She was hesitant to take on what I (ambiguously, probably confusingly) proposed, but I am incredibly grateful that she took the leap of faith required to help me to manifest this work. It was always necessarily the case that I would not be perfectly prepared to take on something like Buddhism’s subversive potential in liberal modernity, but Lauren pointed me toward resources and showed infinite patience in dealing with my seemingly boundless ignorance. My spontaneous and curious nature tends to bend me toward the circuitous and this project is surely not what Lauren had in mind; there likely are tensions between her work and what I here present. Yet, she has been open-minded and helpful in leading me toward the improved versions of arguments that appear in what I here lay out. -
Appendix Program Managers/Acknowledgments
Flight Information Appendix Program Managers/Acknowledgments Selected Readings Acronyms Contributors’ Biographies Index Image of a Legac y—The Final Re-entry Appendix 517 Flight Information Approx. Orbiter Enterprise STS Flight No. Orbiter Crew Launch Mission Approach and Landing Test Flights and Crew Patch Name Members Date Days 1 Columbia John Young (Cdr) 4/12/1981 2 Robert Crippen (Plt) Captive-Active Flights— High-speed taxi tests that proved the Shuttle Carrier Aircraft, mated to Enterprise, could steer and brake with the Orbiter perched 2 Columbia Joe Engle (Cdr) 11/12/1981 2 on top of the airframe. These fights featured two-man crews. Richard Truly (Plt) Captive-Active Crew Test Mission Flight No. Members Date Length 1 Fred Haise (Cdr) 6/18/1977 55 min 46 s Gordon Fullerton (Plt) 2 Joseph Engle (Cdr) 6/28/1977 62 min 0 s 3 Columbia Jack Lousma (Cdr) 3/22/1982 8 Richard Truly (Plt) Gordon Fullerton (Plt) 3 Fred Haise (Cdr) 7/26/1977 59 min 53 s Gordon Fullerton (Plt) Free Flights— Flights during which Enterprise separated from the Shuttle Carrier Aircraft and landed at the hands of a two-man crew. 4 Columbia Thomas Mattingly (Cdr) 6/27/1982 7 Free Flight No. Crew Test Mission Henry Hartsfield (Plt) Members Date Length 1 Fred Haise (Cdr) 8/12/1977 5 min 21 s Gordon Fullerton (Plt) 5 Columbia Vance Brand (Cdr) 11/11/1982 5 2 Joseph Engle (Cdr) 9/13/1977 5 min 28 s Robert Overmyer (Plt) Richard Truly (Plt) William Lenoir (MS) 3 Fred Haise (Cdr) 9/23/1977 5 min 34 s Joseph Allen (MS) Gordon Fullerton (Plt) 4 Joseph Engle (Cdr) 10/12/1977 2 min 34 s Richard Truly (Plt) 5 Fred Haise (Cdr) 10/26/1977 2 min 1 s 6 Challenger Paul Weitz (Cdr) 4/4/1983 5 Gordon Fullerton (Plt) Karol Bobko (Plt) Story Musgrave (MS) Donald Peterson (MS) The Space Shuttle Numbering System The first nine Space Shuttle flights were numbered in sequence from STS -1 to STS-9. -
Keynes and the Making of EF Schumacher
Keynes and the Making of E. F. Schumacher, 1929 - 1977 Robert Leonard* “I consider Keynes to be easily the greatest living economist”. Schumacher to Lord Astor, March 15, 19411 “The story goes that a famous German conductor was once asked: ‘Whom do you consider the greatest of all composers? ‘Unquestionably Beethoven’, he replied. ‘Would you not even consider Mozart?’. ‘Forgive me’, he said, ‘I though you were referring only to the others’. The same initial question may one day be put to an economist: ‘Who, in our lifetime, is the greatest? And the answer might come back: ‘Unquestionably Keynes’. ‘Would you not even consider Gandhi?’… ‘Forgive me, I thought you were referring only to all the others’”. Schumacher, in Hoda (1978), p.18 Introduction On Sunday, December 7, 1941, from a cottage deep in the Northamptonshire countryside, the 30- year old Fritz Schumacher wrote to fellow German alien, Kurt Naumann. He was reporting a recent encounter in London. “A man of great kindness, of downright charm; but, much more than I expected, the Cambridge don type. I had expected to find a mixture beween a man of action and a thinker; but the first impression is predominant, only that of a thinker. I do not know how far his practical influence goes today. Some tell me that it is extraordinarily great. The conversation was totally different from what I expected. I was ready to sit at his feet and listen to the Master’s words. Instead, there was an extremely lively discussion, a real battle of heavy artillery, and all this even though we were 99% in agreement from the outset. -
Download Full Article in PDF Format
Cryptogamie, Bryologie, 2003, 24 (4): 319-334 © 2003 Adac. Tous droits réservés Liverworts and hornworts of Shangsi County of Guangxi (Kwangsi), with an updated checklist of the hepatic flora of Guangxi Province of China Rui-Liang ZHU a* & May Ling SO b a Department of Biology, East China Normal University, 3663 Zhong Shan North Road, Shanghai 200062, China b Biology Department, Hong Kong Baptist University, 224 Waterloo Road, Hong Kong, China (Received 28 February 2003, accepted 24 May 2003) Abstract – Guangxi (Kwangsi), one of China’s five autonomous provinces, is located between 20º54’-26º23’ N and 104º28’-112º04’ E. A hepatic checklist of the province com- prising 225 species (excluding one nom. nud. and a doubtful species) belonging to 58 gen- era and 32 families is provided based on all published literature and our recent studies of specimens, including a field collection from Shangsi County in southwestern Guangxi. The largest family is Lejeuneaceae, with 58 species in 15 genera. The genera with over 10 species are Cololejeunea (22 spp., excluding one nom. nud.), Frullania (22 spp.), Plagiochila (21 spp., excluding a doubtful species), Radula (14 spp.), Bazzania (13 spp.) and Jungermannia (11 spp.). Twenty-four species are new records for this province. Thirty species are added to the epiphyllous flora of the province and a total of 38 species of epiphyllous liverworts are known from this province. Cheilolejeunea khasiana (Mitt.) N.Kitag. and Leucolejeunea turgida (Mitt.) Verd. are newly reported as an epiphyllous record. An intensive field search reveals Cheilolejeunea gaoi R.L.Zhu et al., a liverwort endemic to Guangxi, is extremely rare and the continued existence of the species may be threatened. -
Nasa Johnson Space Center Oral History Project Oral History Transcript
NASA JOHNSON SPACE CENTER ORAL HISTORY PROJECT ORAL HISTORY TRANSCRIPT FREDERICK D. GREGORY INTERVIEWED BY REBECCA WRIGHT WASHINGTON, D.C. – 29 APRIL 2004 th WRIGHT: Today is April 29 , 2004. This oral history is being conducted with Fred Gregory for the NASA Johnson Space Center Oral History Project. Interviewer is Rebecca Wright. Mr. Gregory currently serves as NASA’s Deputy Administrator, and we are talking today in his office at NASA Headquarters in Washington, D.C., about his first days with the agency and those days that led up to selection as an astronaut. Thank you again. We appreciate you taking time from your schedule to visit with us. We’d like to start by you sharing with us how your interest in aviation began. GREGORY: I think it was because my dad, who was an educator, but he was also an engineer, very early in my life exposed me to areas that I’m sure that he would have liked to have participated in as a kid. So I think that when he took me to see things and visit and touch, I think he was actually taking himself. One of the places we always went was to an Air Force base nearby Washington, D.C. It was Andrews Air Force Base [Maryland], and as a kid, I can always remember him taking me there. If I sit and think, I can’t remember exactly why, but we were always near it. As an example, in the late forties or early fifties, they had sports car racing at Andrews. -
Buddhist Economics: What Bubble? Everything’S Bubble
Buddhist Economics: What Bubble? Everything’s Bubble. Is there such a thing as Buddhist Economics? Who knows? They certainly don’t talk it up if there is. But Buddhism is unusual in that it requires no faith but instead asks one to simply look at things directly. It offers a lens that you can turn on anything at all. And if you turn it on things like the economy, its kind of shocking…not what one sees but what we refuse to see. To begin, a little understanding would be useful. Buddhism doesn’t really require belief. Instead it invites an expansion of one’s view, which is achieved through various meditational practices that can lead to a pretty clear-eyed view of the world. And in fact the word Buddha just means awake. So at base a Buddhist is an Awakist, one who is trying to wake up. To what? Well, it offers hints about how to ask that question, but it doesn’t tell you the answer to look for. You have to get to that yourself. In the end it is not about what you know but about a state of knowing. Buddhism held a lot of appeal for me when I encountered it, independent and skeptical as I was. But for years I misunderstood one of its foundational timbers, the one that says that nothing has any intrinsic existence. Nothing exists? I thought. What about the person who is thinking that nothing exists? Answer me that! When the idea of such immateriality was expressed here in the West by Bishop Berkeley in the early 18th century, Samuel Johnson thought it nonsense. -
Wisdom-Based Economic Theory As Informed by Buddhism
Wisdom-Based Economic Theory as Informed by Buddhism OTTO CHANG Paul E. Shaffer Professor of Accounting Emeritus Purdue University Fort Wayne [email protected] Keywords: Buddhist economic model, production for profit, production for enlightenment, market economy DOI: https://dx.doi.org/10.15239/hijbs.02.02.02 Abstract: This paper first identifies turbulent and imminent eco- nomic, social, and ecological problems threatening our modern economy and society. It is argued that many of these problems are natural or predictable consequences of the production-for-profit economic model feverishly advocated by mainstream economists and prevalently adopted by many policy makers in every corner of the world. The paper then examines the fallacy and deficiency of the production-for-profit economic model and its underlying philosoph- ical tenets and premises. It shows that Buddhism, with its thorough examination of human predicaments and its pragmatic middle-way approach to the solution of these dilemmas, can be the philosophical basis for a viable alternative economic model which has not only the remedies for the problems created by the mainstream economic theo- ries, but also the promise of a comprehensive solution to the human struggle for survival and prosperity. To help to formulate a new economic model, specific examples of how Buddhist principles can be applied to economic problems are elaborated and illustrated. The Hualin International Journal of Buddhist Studies, 2.2 (2019): 31–80 31 32 OTTO CHANG paper concludes with an urgent plea for the whole world to reconsid- er the efficacy of our current approach to economic well-being and to seriously consider the merits of a wisdom-based economic model as informed by Buddhism. -
When Are Technologies Sustainable?1
PHIL & TECH 1:1&2 Fall 1995 Carpenter, When are Technologies Sustainable? WHEN ARE TECHNOLOGIES SUSTAINABLE?1 Stanley R. Carpenter, Georgia Institute of Technology During the latter half of the twentieth century philosophers of science have devoted considerable attention to the incommensurability of competing scientific theories. This paper applies elements of these discussions to the question, "When Are Technologies Sustainable?" It identifies an incommensurability issue accompanying the topic of sustainable technological practices and locates it within contrasting stable-state and growth-oriented economic models. While it is not argued that intra-theoretic incommensurability completely prevents meaningful discussions between these rival models, it is contended that disagreements about the meaning of "sustainability" are not purely technical in nature. The point is defended that coming to understand the issue in the "sustainability" debate involves "framing the issue" or "grasping the point" of each competing approach. "Sustainability," as an idea that functions incommensurably in rival economic theories, can best be analyzed as a Wittgensteinian "form of life." This characterization will lead to the identification of normative factors that typically are missing from attempts to characterize technological practices as sustainable or unsustainable. A recent book by Herman E. Daly and John B. Cobb, Jr., For The Common Good,2 is subtitled Redirecting the Economy Toward Community, the Environment, and a Sustainable Future. The influential report of the World Commission on Environment and Development, which appeared in 1987 under the title, Our Common Future,3 and which is commonly called "The Brundtland Report," after the commission chair, Norwegian Prime Minister Gro Harlem Brundtland, focuses on the topic of sustainable development. -
Buddhist-Led Rural Community Rebuilding in the Republic of Korea from the Indra’S Net Perspective
sustainability Article Buddhist-Led Rural Community Rebuilding in the Republic of Korea from the Indra’s Net Perspective Jungho Suh Geography, Environment and Population, The University of Adelaide, Adelaide, SA 5005, Australia; [email protected] Abstract: This paper zeros in on Buddhist-led community rebuilding with a special reference to Sannae District in Namwon, Jeonbuk Province in the Republic of Korea (South Korea). Until the 1990s, the district witnessed the traditional sense of community rapidly disappearing along with tidal rural-urban migration and agricultural industrialisation. Since the late 1990s, Silsang-sa, an about 1200-year-old Buddhist monastery located in the rural district, has strived to help revitalise the rural community. Reverend Tobop,˘ the head monk of the monastery, brought attention to the overarching Buddhist doctrines of ‘dependent arising’ and ‘Indra’s Net’ that every phenomenon arises only in relation to others. To start with, in 1998 Reverend Tobop˘ set up an organic agriculture training camp on Silsang-sa Farm for prospective rural migrants. In 2001, he established Silsang-sa Small School, which is an alternative secondary school with Buddhist ecology and economics included in the curriculum. Owing to increasing in-migration, Sannae District has gradually evolved into a socially and economically vibrant and sustainable community in which a variety of social clubs and commercial cooperatives have burgeoned. Keywords: rural sustainability; Buddhist ecology; Silsang-sa; dependent arising; Indra’s Net Citation: Suh, J. Buddhist-Led Rural Community Rebuilding in the Republic of Korea from the Indra’s 1. Introduction Net Perspective. Sustainability 2021, 13, 9328. https://doi.org/10.3390/ Localism has been recognised as an alternative approach to sustainable development. -
Buddhist Economics Meets Agritourism: a Pilot Study on Running a One Rai Farm to Gain a One Hundred Thousand Baht Return
Buddhist Economics Meets Agritourism: A Pilot Study on Running a One Rai Farm to Gain a One Hundred Thousand Baht Return Associate Professor Dr. Wanna Prayukvong The Network of NGO - Business Partnerships for Sustainable Development 196/9 Soi Rajavithi 4, Rajavithi Road Phayathai, Bangkok, Thailand 10400 E-mail: [email protected] Telephone: + 66022455542 Dr. Nara Huttasin* Faculty of Management Science Ubon Ratchathathani University Warinchamrap, Ubon Ratchathani, Thailand 34190 E-mail: [email protected] Telephone: +66932862823 Dr. Morris John FOSTER Emeritus Fellow at Kingston Business School, Kingston University KBS, KU, Kingston Hill, Kingston Upon Thames, KT2 7LB E-mail: [email protected] Telephone: +44 20 8542 9198 *Contact author 1 Buddhist Economics Meets Agritourism: A Pilot Study on Running a One Rai Farm to Gain a One Hundred Thousand Baht Return Abstract Buddhist Economics differs significantly from mainstream (neoclassical) Economics in its ontological underpinning. This means that assumptions about human nature are different: the core values of mainstream economics are self-interest and competition in the pursuit of maximum welfare or utility; while in Buddhist Economics, “self” includes oneself, society, and nature, which are all simultaneously interconnected. The core values of Buddhist Economics are compassion and collaboration through which well-being is achieved leading to higher wisdom (pañña). The aim of the paper is to demonstrate that both leisure and sustainable objectives can be achieved through Buddhist Economics informed agritourism. The theoretical argument is illustrated by a pilot action research study on a package tour to visit cases of Thai farmers doing a one rai farm to gain one hundred thousand baht return.