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Abstract
This paper attempts to show that the quantitative Buddhist Economics (BE) “can be done” with the modern techniques which are well known and available to the community in any of the society in the world. We wish to emphasize the importance of this point because we feel that it is investigation of this kind which will take BE out of the underworld of economics and make its input and important and necessary part of traditional economics. The data and information were collected from deferent sources available in Buddhist literature and discussion with key informants who practice the Buddhism. BE starts with a belief in the power of the people and in their ability to change their thought and thus their economics and their environment. This shapes the distinction draw between social science and social actions, between thought, descriptions and acts. The world is spun by the mind. Buddhism asks you to give up your ego and this life for the benefit of others and for the happiness of your future life. Buddhist saints, like all the rest of saints, did not have fun. Being with a realized being is no fun: it is being with emptiness itself. BE tries to decipher some of this: to look at this secular and religious lives simultaneously. The conclusion is – as well we know – it is possible to do that but it is not easy. BE tries to explain that and to give some guide-lines: on the demand and supply side.
Highlights
For the purpose of this paper, we shall go along with Schumacher’s definition of Buddhist Economics (BE)
The title: Buddhist Economics may be seen as a proxy for a meta-economics
This paper attempts to show that the quantitative Buddhist Economics “can be done” with the modern techniques which are well known and available to the community in any of the society in the world
Summary
For the purpose of this paper, we shall go along with Schumacher’s definition of Buddhist Economics (BE). We feel that it is a part of the job of some economists to approach the study of this “inter-disciplinary complex” from the economic end, just as some of the religious leaders, statesman, and philosophers approach this topic from the “other” end At this point, it may be useful to distinguish our line of approach from the important work of Boulding (1968). After Schumacher (1973), we have often seen quoted Boulding’s sentences which at the same time contain the words economics and religion It would be a mistake, to conclude that he deals with the interpenetration of religious values or of ethics with economics. It is the unlearning of Jeremy Bentham and “me-my-I”
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