Буддалық экономика: рухани көзқарас және тұжырымдамалар

Buddhist philosophy on economics

Buddhist economics is a spiritual and philosophical approach to the study of economics. It examines the psychology of the human mind and the emotions that direct economic activity, in particular concepts such as anxiety, aspirations and self actualization principles. In the view of its proponents, Buddhist economics aims to clear the confusion about what is harmful and what is beneficial in the range of human activities involving the production and consumption of goods and services, ultimately trying to make human beings ethically mature. Sri Lankan economist Neville Karunatilake wrote that: "A Buddhist economic system has its foundations in the development of a co operative and harmonious effort in group living. Selfishness and acquisitive pursuits have to be eliminated by developing man himself." Karunatilake sees Buddhist economic principles as exemplified in the rule of the Buddhist king Ashoka. Bhutan's King Jigme Singye Wangchuck and its government have promoted the concept of "gross national happiness" (GNH) since 1972, based on Buddhist spiritual values, as a counter to gauging a nation's development by gross domestic product (GDP). This represents a commitment to building an economy that would serve Bhutan's culture based on Buddhist spiritual values instead of material development, such as being gauged by only GDP. U. S. economics professor Clair Brown sets up a Buddhist economics framework that integrates Amartya Sen's capability approach with shared prosperity and sustainability. In her Buddhist economics model, valuation of economic performance is based on how well the economy delivers a high quality of life to everyone while it protects the environment. In addition to domestic output (or consumption), measuring economic performance includes equity, sustainability, and activities that create a meaningful life. A person's well being depends on cultivation of inner (spiritual) wealth even more than outer (material) wealth. Buddhist economics holds that truly rational decisions can only be made when we understand what creates irrationality. When people understand what constitutes desire, they realize that all the wealth in the world cannot satisfy it. When people understand the universality of fear, they become more compassionate to all beings. Thus, this spiritual approach to economics doesn't rely on theories and models, but on the essential forces of acumen, empathy, and restraint. The term was used in his essay named "Buddhist Economics", which was first published in 1966 in Asia: A Handbook, and republished in his influential collection Small Is Beautiful (1973). The term is currently used by followers of Schumacher and by Theravada Buddhist writers, such as Prayudh Payutto, Padmasiri De Silva, and Luang Por Dattajivo. The 1st Conference of the Buddhist Economics Research Platform was held in Budapest, Hungary from 23–24 August 2007. The second conference was held at Ubon Ratchathani University, Thailand from 9–11 April 2009.

Unlike traditional economics, Buddhist economics considers stages after the consumption of a product, investigating how trends affect the three intertwined aspects of human existence: the individual, society, and the environment. For example, if there were an increase in the consumption of cigarettes, Buddhist economists try to decipher how this increase affects the pollution levels in the environment, its impact on passive smokers and active smokers, and the various health hazards that come along with smoking, thus taking into consideration the ethical side of economics. The ethical aspect of it is partly judged by the outcomes it brings and partly by the qualities that lead to it.

There are a number of differences between traditional economics and Buddhist economics. While traditional economics concentrates on self interest, the Buddhist view challenges it by changing the concept of self to Anatta or no self. It posits that all things perceived by one's senses are not actually "I" or "mine" and therefore, humans must detach themselves from this feeling. Buddhist Economists believe that the self interest based, opportunistic approach to ethics will always fail. According to Buddhist Economists, generosity is a viable economic model of mutual reciprocity, because human beings are [[Homo reciprocans who tend to reciprocate to feelings (either positively or negatively) by giving back more than what is given to them.

Buddhist economists believe that as long as work is considered a disutility for laborers and laborers a necessary evil for employers, the true potential of the laborers and employers cannot be achieved. In such a situation, employees will always prefer income without employment and employers will always prefer output without employees. According to them, people are unable to feel liberated not because of wealth but because of their attachment to wealth. In the same way, they say that it is the craving for pleasurable baubles and not the enjoyment from them that holds humans back.