Buddhism is known as the middle path. Germany Buddha, founder of Buddhism, renounced the disengaged pleasures to live the life of a commitment independent of the forest, but the practice of asceticism could not offer Him the enlightenment that He seeks. The Buddha is not merely a reconciliation tend to enjoy positive senses and ascetic practices. The led on the NET security wall and consciousness, because the Prophet is reported to the help we can get ourselves out of the regular concerns by trying to find happiness through the satisfaction of wants. The problem is not all the needs, but to experience them in a way not to, so we don't get them. In contrast with pieces of Buddhism being seen as a religious abandons his life, inevitable problems do not require having to pass on from this life to experience a different world. The leader wants to demonstrate a wisdom realized the true nature of the world, including the true nature of ourselves.
These implications are reflected where the Buddhist's attitudes about wealth and poverty:
To know the Law (dhamma), to see things in the right way, you have to realize there is a junction at real conditions and funky, and to give those involved wanted to pleasures as the illusion. As such, no direction in life are not required to complete all the owner of the material. Instead, it specifies an attitude that practice and is home to the US searching for the material conditions for themselves. He is not to own and use the material without getting them wrong causes dominated. Therefore, do not accept its application to all about Buddhism, monks and residents alike.
The main problem is not us poor or rich, but how we behave with our circumstances. Wisdom grows spontaneously from the not to accept is how satisfied with what we have. Santutthi paramam dhanam, "best known" (Dhammapada, 204).
This does not mean that Buddhism promotes poverty or critique. As the Buddha has been repeatedly stressed that the aim of the cessation of suffering. He summed up his teachings of the four holy truths: life is suffering; the cause of suffering is craving (tanha); the cessation of suffering (nirvana); and the cessation of suffering is directed toward Bowl practices (magga). None of these facts suggest that people are poor both because poverty itself was the source of unhappiness, and also created for people experiencing significant problems implementing the spiritual path [2]. For example, the increased funding from III (pp. 350-352), the Buddha said that the poor (daliddiya) cause woe was broken, because it leads to the borrowing, debt and suffering husband is always on the rise.
Buddha also said that there are three categories in the life. Blind man both eyes, because they don't know how to reach success in life does not know how to live the life of virtue; the class is lost an eye, because they know how to go for the secular success but does not know how to live the life of virtue; and the third person not be blind, because they know how achievement in both (branch of I, p. 128). This wants to say that, Buddhism does not encourage let go of all material things, and of course no hovering is spiritual life.
However, it would be wrong if the law of that acceptance of a Buddhist way of life willing to go in search of riches. The pursuit of ultimate enlightenment purposes could be in trouble if we lean too hard on poor, but a life to focus on money, the currency is also like that, or maybe worse. The Buddha constantly reminds the risk that: "those who, when there is the ultimate wealth levels but not the riches that do say, do not live to let loose and enjoy detentions leading to harm others, then it's very rare to have in this lifetime."(Read the Bible I, p. 74). The intense decadence due to the abundance of result is one of the major causes of suffering. It contains many worries that few truly satisfying.
Hence, the Buddha often praised those who completely let go of taking hold of the material wealth, a devoted his life to the path to liberation, through participation in the Sangha. The need for the physical vầu of the renunciation is composed of four necessities: enough food to unfreeze the hunger and health; just enough clothing to protect the body and to society; accommodation in just enough to practice developing consciousness; enough medicine to treat and prevent disease. No need to say well knows, this one seems to suggest a rich lifestyle.
However, on the other hand, despite all the considerations above stated about non-adherent to the property, that property for Buddhism itself is a major obstacle to the practice of Buddhism. In brief the basis for all Buddhists: do not murder, do not steal, do not lie, no ties and no intoxicants no addiction to the abandonment of property, although they function just as much about how we should continue to keep about how. The value of money cannot compare with the aim to demonstrate high decomposing, but fortunes traditionally have been rightly viewed as a sign of blessing, and if used properly can be a blessing to everyone. Wealth can help us have more opportunity to provide benefits to others, and to practice let go of the mental development approvals taking alms.
Therefore, the rich caused the trouble was not in possession of that in that abuse it. People have to realize that the abundance of the nature it is not the purpose, which can be valuable means for minimizing suffering and spiritual progress. "Destruction of property, the fools do not find the escape"(Dhammapada 355). In summary, most notably in charge of the search for wealth in a wrong way, and to accept it and do not use it in the interests of everyone, to also squander it silly or causing pain to others [3]. The Chief Justice, the Chief Justice of the Bowl Thursday, insisting that its work must not cause harm to other beings and specifically prohibit the trafficking in weapons, toxic substances, intoxicants and slaves.
The property can be considered due to the blessings of Buddhist beliefs result emerge from the catechism and regeneration. If the cause is a general law of the universe, what happened to us (either in this life or in the next life) is the result of what we have done in the past and is doing in the present. This shows that wealth is a result of the alms, and poverty are the result of poor conduct (i.e. due to greed or looking for property in the wrong way). Not the Buddhists would now also accepts that the newspaper is so portable, or understand it in the sense of the other, but this traditional belief functions only of our personal responsibility for what happened to us (at least in the long run) and the Center for ethics and our prosperity. Today the effects of economic globalization and concerns about social justice gives a light that the other part of this problem, and that's what we're going to back to back.
Buddhist economics
Everything mentioned above is related to the attitude that we as individuals need to develop or stay away. The only function of that attitude about how the social awareness that it is a master? Type of economic system does in accordance with Buddhist teachings? Buddhism, as well as Christian, the absence of a social doctrine. The Buddha did not teach a particular way for economy in the sense that we understand. This means that we cannot take the traditional classics to answer specific questions about the economic issues relating to us today. However, a few items of Tibetan in Pali has made significant social implications. Perhaps the most important is the Holy Bible London, United Hống Moved the lion (Cakkavatti sihanada Sutta-), in which it shows that poverty may lead to social decadence.
In this article, the Buddha tells a story about a King in the past. He was originally the respect and confidence in the Dhamma, follow what your masters have advised: "Homage to rampant crimes in the country, and those who are needy, should provide properties for them." But after that, he began his own discretion rule arbitrarily and does not provide for the needy. As a result, poverty was rampant. Due to poverty, the shoplifting of property of another person and then arrested. When the King asked someone why he stealing, he said that since there is nothing to live for. Thus the King give him enough to worry the trade and raising families.
Same thing so again happened to someone else, and when many people hear this they decided to go shoplifting to be treated likewise. This makes the King realized that if he continues to offer the property to bandits, thieves will continue to increase. So he decided to get tough on the next one: "the best we have to take him, that he once for finishing, beheaded him." And he did so.
If the story stopped here, we can think of a fables or of importance in preventing crime, but exactly the work is completely redirected:
Upon hearing this, some people think: "now let's get this sharp knife, but a shopping mall, then plundered the property of anyone, we will kill them, end their lives and beheaded them." That is, after a number of sharp knives, sword, they started their rampage in villages, towns and cities, attacking Pirates of the road, killing the victim by beheaded.
So, from the distribution of assets for the poor, poverty was rampant; from increasing poverty, robbery increased; from the heist, the use of weapons proliferation; from the use of weapons proliferation, increasing murder ... (The Nikaya III, p. 65)[4] .
The long-term result is to degrade life and social decadence.
Although there are a few unique factors in Africa, this story has clear economic implications. Poverty is one of the root causes of the lack of ethical behaviour such as theft and violence. Contrary to what we might think of a religion to give up his life, Buddhist solutions to poverty so as not to accept "the poverty business" by humans. The problem started when the King seemed not to be his responsibility, not asset distribution to those in need. This compelling horror article implies that the society cannot be separated from the problem of social charity. The solution to crime because of poverty, not the more strict punishment which is to help people get the basic needs.
However, it should also pay attention to what the Bible does not say. Today, we are always evaluating such situations by talking about the need for "social justice" and the role of the State in the "distributed fairly." The emphasis on social justice, almost compounded in the Abrahamic religions (Judaism, Christianity and Islam), and the traditional Buddhist is not considered important. As the story points out, shows that Buddhism does not inadvertently with the problem of poverty. But the emphasis on business law report now shows a a way to understand and articulate its social problems. The solution is a traditional Buddhist alms (dana).
Alms are an important concept in Buddhist thought in relation to society and the economy, because it is the primary way to help us practice and psychological decline his player. We are advised to show compassion and help those who need help. The doctrine of karma report implies that the less fortunate are the ones who brought the bad press the fruit industry by their previous (but don't understand this punitive sense), and the importance of alms to those who practice Buddhism, not allowing us to apathy to their plight. We are obliged, even mandatory, to help show them what we had. Asked not to bring justice to the victims in every situation, but rather because of the importance of moral and spiritual progress of the alms. In the language of the theory of male leaders far, we call this a "morals ethics." It gives a different perspective, cut off all the usual political contrasts between conservative economic opinion (owner) and economic liberal (left). According to Buddhism, there is no person who can evade responsibility for his behavior, but the alms doesn't merely help: we have a spiritual obligation to meet full of compassion for those in poverty. The King began to cause social collapse when not to do it.
There is the emphasis on alms is given a replacement could be made for the discussion of current Western about social justice? However, the alms has a separate value probably is a personal test, it's hard to see how that itself can be a full response to the popular social issues being created by rapid economic globalization. Also very difficult for the Buddhists today accept that poverty is increasing due to the healthy economic development for emotion cause really is just the result of bad karma because it is created in the past. The concept of social justice is not a basis for Buddhism (in economic aspect) but it does not match the Buddhist teachings, and a few Buddhists in the match attempt.
During the current session, the social results of the alms (dana) in most Buddhist countries in Asia has become somewhat restricted, because the common emphasis on the "blessed" by advocating for the Sangha, the community depends on the support it (traditionally the Bhikkhu-hamstring musclesflag of ni-not pretentious work for progress). Gina report is usually understood in loan pay, as something that can be accrued by alms, and blessings of Germany, is believed to depend on the morals of the recipient. Because the members of the Sangha is considered to be the most deserving receives, so people think there will be more joy in Germany through the donation of food for a Bhikkhu-hamstring muscles each day than a poor or a secular people starving.
Prejudices about the German blessings to accrue this way (usually in order to get a better existence) may not match the Buddhist spirit of destruction, and the apparently encouraging a "religious materialism" absolutely cạch piles with the aim of freeing the most ultimate high spirituality. The benefits from the donation is certainly tightening with the rest of society, because Increased age has a major responsibility in the practice and legal components. However, I wonder that is the current economic relationship between Sangha and secular people need to be reviewed. For example, the Thai countryside to the hospital and the clinic is in need of a new temple. However, according to popular opinion, a rich person perceived to be more blessed than the German the devil made built the temple to temple whether or not needed in that region! A limited understanding about common alms is so blessed to have made one positive donation for the Sangha, but this may not be the full spiritual solutions to the challenges that globalisation brings.
An alternative, or supplement, the other of Buddhism's ideal Bo-slaps are emphasized in Mahayana Buddhism. Bo-slapped a high ideal is the ultimate, full of enthusiasm to meet the needs of all beings, not just for the members of old growth. The life of a Portuguese-slapped as alms, not as a way to accrue blessings that because Portugal's intellectual-slap that they separated from the other beings. According to common understanding, a Bo-slapped not directed toward Bowl practice that emphasis on perfecting the six Three-la-suite: alms (dana), maintenance (sila), ring swings (ksanti), effort (virya), meditation (dhyana) and wisdom (prajna). The most important morals for the alms, because it covers all the different morals. (Also for wisdom is the most important. The happy food would also matter at all).
Of course, a model of religion as such is not easy to be instituted. Yet this is not the main point. Today the alms are not able to do social justice, but also there is no solution that can substitute for alms, as a fundamental aspect of any healthy society. When people feel there is no more responsible for others, then a social recession risk is impossible to avoid.
Buddhist perspectives on globalization
The comment above about the alms and blessed takes us to the larger issue of a Buddhist perspective to the globalization of the economy. We have seen that, in traditional Buddhist teachings do not contain a theory of social development, yet has many important social implications. These implications can be developed to analyze and understand the new world order.
The first thing to acknowledge, perhaps also the most important point: like stories about the lack of mind, Buddhism does not separate economic issues. Need to find that economics is a "social science" in which it is located and apply economic laws for concealed two important facts. First of all, who owns the property, and who doesn't, there's always the moral dimension, so manufacture and distribution of economic goods and services should not be put up for these rules to be considered objectively by the marketplace. If some people have more property than what they need, and others have less than a redistribution is necessary. Alms are the traditional method of Buddhism in terms of redistribution.
The second important fact is that no economic system would have liberal values; all systems of production and consumption are encouraged to develop a few values and discourage others. Like Phra Payutto ", a monks and Thailand's foremost scholar has pointed out:
One might ask that economics can be separated from the value by the way when, in fact, it is the human mind. Business processes start with needs, continue to choose from, and ends with satisfied, that all of the functions of the mind. The value theory of the beginning, middle and end, and so the economics could not have liberal values. Most economists, however, did not consider the note values, ethics, or the characteristic spirit, despite the fact that these problems will always have relevance to the economic interests [5].
This sheds light on the fundamental solution of Buddhism. When we priced a economic system, we should not just look at the way it has produced and distributed the goods effectively how that need should see how these influences on human values, and through them the larger social impact of it is like. The common values for which it recommended should match the Buddhist values of people, likely reduced the block to our pain. Crucial issue is that our economic system that brings benefits for developing ethics and morale of its members or not, because of the personal value and social isolation.
There are many answers with the philosophy of Economics has focused on the problem of human nature. The advocate market capitalism argue that its emphasis on competition and personal interests are based where the truth that man is basically self-interest and personal taste. Critics of capitalism is that the fundamental nature of the US is cooperation and generosity, so we have plenty of altruism.
Buddhism avoided the argument that by giving a different solution. The Buddha insisted that we all have the seeds of goodness and goodness (kusala/akusalamula). The important issue is how the practice reduces the strain of irregular elements and how to develop good. This process is by Lotus though grows up from the mud and dirt magazine things on the bottom of the Lake, with trees reaching up to bloom on the surface. This indicates the possibilities here, the goods ourselves.
The properties of any of us? They usually are in summary the "t" or the three roots of the real French elements: (lobha), golf (dosa) and delusion (moha). The purpose of Buddhism is to eliminate the root cause by turning to these positive factors: a converted alms (dana), who converted from (metta), and si transformed into wisdom (prajna). If the overall economic value from being separated from the moral values of the people, then the solution is becoming important: these characteristics would encourage global economic system of ours?
Take a common word at all where the meeting room, Board of Directors and in economic theory. The economists talk about demand, but their interests is the purpose and the neutral value does not allow them to price the different needs. However, from a Buddhist perspective, the capitalist system was promoting and even regulating greed in two ways. "The engine" of the economic process is the desire to profit growth, and in order to keep generating the profits that one must maintain more consumption needs.
Tied to this kind of motivation is the extraordinary success, of course, also depends on the definition of success. According to the Worldwatch Institute, the goods and services consumed in the forties is from 1950-1990 (measured in constant dollars), much more than all of the previous generations of human history combined. The binge is not receptive to occur; It has received a great deal of cheer encouragement. According to the report of the human development institutions of the United Nations in 1999, the world has spent at least 435 billion dollars for advertising, plus 100 billion for PR and marketing. The result is 270 million "global teens" are now living in a world of culture in General, consumption of these same designs clothes, music and refreshments a type. (On the website of this organization has no reports of globalization after the year 1999-the translator's note).
While this increase has brought us the opportunities that our ancestors never dreamed of, then we also get hurt even more by the negative result: the economic impact of it, and the unfair distribution of assets. A child of the developed country consumes and pollutes more than 30-50 times faster than a child of poverty in the least developed countries, as well as the report of the human development institutions of the United Nations. Today, 1.2 billion people are living on less than a dollar a day, and more than half the world's population living on less than 2 dollars a day. 20% of the population in the richest countries enjoyed 86% of the world's consumption, while the poorest 20% just enjoy 1.3 percent--a gap that the global economy is increased, not decreased.
Obviously there are things that are wrong with this new world order. But the true suffering "of the people" should not be separated from us when we look at the results of our own "suffering." The problem is not just the sharing of assets. Our economic system strengthened suffering to humans and how many through the stimulation of our greed? And greed is spade's we add common suffering is, by adding the social crisis always recur at present but they are affecting all the countries "development"?
From the Buddhist point of view, the basic problem for the protection of consumer rights is the illusion that true happiness can be found this way. If the craving (tanha) is the origin of suffering (dukkha) in which we experience in everyday life, then the consumption as such, but it captivates and our position, is not the way to solve the problem of suffering, which is one of the main symptoms cause suffering. That takes us to a final ironic about subtract consumption: according to the report of the human development institutions of the United Nations in 1999, the percentage of Americans for themselves as happy culminating in 1957, although the consumption of each person today has twice the time. At the same time, the study of U.s. households showed that between the years 1986-1994 the total amount that people think they need to live a happy way took twice! This seems to be a paradox, but it is not difficult to explain: when we determine we are the consumers, we can't ever have enough. For reasons that we may never fully understand, the consumer rights protection truly never give us what we expect from it; It works by forcing us to think, the things that we buy will next do satisfy us.
Higher income certainly made many people become more widespread, but this is not their main motivation, because capitalism is based on a different principle: that the funds should be used to generate more capital. Instead of redistributing our wealth, we prefer to invest in that property as a means to integrate copy and spending more, not counting the floss to is that we need to add it or not. In fact, the problem is we really do need more or not have somewhat become oddly; We can never be too rich.
This way of thinking has become natural for us, but it's different in the society where they still make people believe that happiness is something we can afford. The international development agencies were slow to recognize what the anthropologists have long understood: in traditional cultures, the return is not the main criterion to measure happiness. Sometimes even it is not a critical factor, as Delia Paul discovered in Zambia:
One of the things that we saw in the village that gave us the surprise of the people about happiness and happiness related to the possession of money. We chat with a family, and they categorize the people in the village from the richest to the poorest and ask them why this person is less well off and the other is poor. And we recognize that, in this analysis, money has very little meaning for people. Who are the poorest ratings in the village is a gentleman, which appears to be the only ones receiving salaries [7].
The book point post brought Robert Chambers to the conclusion: "the return of simplifying standards, economists, in my experience, or where the evidence that I might consider, has never given a clear superiority to be" [8].
To claim that we are in the world, "Developer" knew something about the worldly happiness and those of the other villages do not know, just as a form of cultural domination. Our obsession with economic growth apparently is a natural for us because we have to forget about the nature and history of the "demands" that we keep as is, and therefore that for Buddhists to us must have been happy as a core attribute of human marrow: the importance of the limited ego to a degree that it should not accept the players. As long as one is being globalised dreams about an abundant technology temptation, then those "poor" were tied to the imagination about things that they might have not happened. Their end is squeezed juice of wealth has value to them. We plan your values when we see that they do not bring happiness, and that the only way to be happy is to start growing a steamer alive miết think praise to the consumption.
All problems will be more appropriate when the analogies from Tibetan Buddhism by country, country rock is full of sharp thorns and shrubs (and now the mirror has been broken). What should we do about this? The solution is to be paved around the ground, or a simpler alternative is to wear shoes. "Paving the Road off the planet" is an interesting metaphor for the way in which the economic and technological projects to focus our efforts in order to bring happiness to us. No-brainer ease away the ego, we'll never satisfy the oil when we have used dried up resources on this earth. Other solutions that we have to think about is learning how to "wear", our common purpose to become an expression method can renew that right.
Why do we argue that "status deprivation to consume/return" is definitely suffering? It takes us to the heart of the matter. For us, the material properties are increasingly becoming important because our faith is being eroded where the possibilities of salvation-for example, in heaven with God, or secular paradise of a utopian Socialist, or even (if we despair about the ecological crisis) the future of the human species. The ascendant "standard of living" of the US has become too compelling for us, because it serves as an alternative choice to traditional religious values.
If so, the Evangelical efforts of economic aspects in order to "develop" the other societies, the society nurtures the spiritual values and traditions in their own communities, can be viewed as a form of religious imperialism, a new mission to convert ... Although they may cause violence because the blinds up, makes "the terrorists of the third world" to understand the aspects of globalization has to be better for us? (Here the author is telling the American people the good news).
Golf. Conventional economic theory assumes that the resources are limited but the greed of the forever increase. Unlimited self, this will turn into a conflict. As we all know, that greed does not achieve is a great cause, and is probably the main cause of the yard. The Buddha has advised the commandments take precaution the negative life sympathy as jealousy (issa) and San take (macchariya) [9]. This rider becomes violently when a society enjoying too many properties while a other parts do not have the opportunity to reach them. San is the enjoyment of property as selfish, greedy grab hold of them. A society in which the psychological dimension of this remarkable material-rich, you may have it, but to spiritual poverty.
The most important point, from the perspective of Buddhism, that economic emphasis on competition and the personal interests of our own failure, because it fosters development of anger rather than developed from the mind. A society where people do not realize that they have the benefit of sharing each other, then that's a society had begun to decline.
Si. For those who initiate, globalisation of the market capitalism is a triumph of "free trade" to overcome the effects of the protection of domestic and industrial wastes. It is important to use these resources and markets. That's what's wrong?
Having the wrong, if we see the "free trade" from the prospect that the other part comes from Buddhism. A different perspective so we see these assumptions are recognized. Critics of Buddhism to a liberal values suggest that global capitalism is not natural (such as the Economist, engrossed in science, has forced us to believe) can not be naturally, it is just a justification and organized in the world carries the historic conditions.
A key stage in the development of capitalism, the market has been going on throughout the technology revolution in England from 1750-1850, when the new technology has brought to the "freedom" of a critical mass of land, labor and capital. They are interpreted in a new way, when goods are traded. The world must be converted into "sources" have been to market infrastructures to interact freely and effectively. Not sure about this. In fact, it was most of them time to push against, and can only be implemented successfully thanks to the strong support of the Government.
For those who have invested in the technology revolution, is often very beneficial, but for most people they are commercialized as industrial experience as a tragedy. Earth (the mother as well as the House of ours) have been commodification into a collection of the resources being exploited. Human life is the commodification of labour, or the time of work, also be priced according to supply and demand. Family property, inheritance was intended for children, has turned into investment capital, a new income source for some businesses. All three to become the potential that the new economy is used to generate more capital.
From a religious perspective, an alternative solution is to describe this process is that the world and all it's life (including the US) have become was secularized. When everything is treated as goods we will lose our spiritual dimension. Today, we see in biotechnology are doing this for the genetic gene; and soon our fears about the secrets of the reproductive process will be replaced by the ultimate shopping experience. The developed world today are a worldly goods, but the economic and social conversion this is still far from finished. That is why the IMF (International Monetary Demons) and WTO (World Trade Organization) has become too critical mass. Their role is to ensure that nothing stands chen on how to convert the rest of the Earth-the "world does not develop," to use our Discovery deadlines for it-into the resources and the markets.
Who knows were turned into goods imply a profound contrasts between humans and the rest of the Earth. All the values are generated because the aim and our desire; the rest of the world has no meaning or value at all except when it serves our purpose. This currently seems very natural for us, because we are accustomed to think and to live this way. But for Buddhists, a binary understanding of such editors is ignorance. There are different presentation of what the Buddha did experience when Prime witness Him enlightenment, but they all agree that he has clearly absorbed the subject interacts in real distribution of the great wall. The world is a network; Nothing in an entity separated from the network, because the great wall friendship depending on each other, both of us. Zen master Nhat Hanh has presented this very clearly:
If you're a poet, you'll see clearly that there is a cloud is drifting in the Bong this paper afloat. No clouds, no precipitation; no rain, the crops could not grow; and without trees, we cannot make the paper. Cloud computing is essential to the sheets are present. If not here, the paper is also available here.
If we look at the paper more deeply, we can see the light in it. If there is no sunlight, trees are unable to grow up to be. The truth nothing can grow. Even we can't live without sunlight. And so, we know that the sunlight is also present in this paper. Paper and in the presence of sunlight. And if we continue, we observers can see your woodcutter-cabin trees and carry it away to a mill. And look at the grain of wheat, we know that black loggers can't exist without daily bread, and wheat is made into the surgeon's cake is also present where this paper page. And the parents of your loggers are also present in that ...
You cannot specify an object to which it is it does not have the time, space, Earth, precipitation, minerals in soil, sunlight, clouds, rivers, nống. Everything is coexist with paper ... As thin as paper, it also contains the great friendship the universe in it [10].
The interaction depends on this common understanding of the challenges that the world is divided. I think I have the "here," behind my eyes, and the world, in the "outside," is the source of suffering, because thinking that separates us from the world in which we live, "in which". The direction of Buddhism is to help us realize the interactive and co-operative with the world, and to live in accordance with the world. This method contrasts with the way out of the protection of consumer rights that it has turned the Earth into a commodity and thus strengthened the sense of duality of separate ourselves from the others.
The conclusion
Buddhism began with the enlightenment of the Buddha Like Ca. enlightenment of him show us the possibility of a different path, was based on a different understanding of the relationship between the US and the world. From a single view, include "socio-economic sciences", a religious solution so could be said to be superstitious and unrealistic; However, economic growth and protect the interests of consumers are replacing what's not nice because they are evading the fundamental problems of life by troubled us position over the symbolic alternatives such as money, status and power. Those same critics are found in all the major religions, and excessive economic globalization have made it all the more important that message today. END=VIETNAMESE TRANSLATE ENGLISH BY THICH CHAN TANH.MHDT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUNS=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.28/10/2012.NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).
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