Buddhist Economics

Background and Objectives: All things in the universe are mysteriously encrypted, subject to the rule of nature. Integrating knowledge is the only key to understanding them. In Buddhism, all objects contain microscopic elementary particles that cannot be seen with the naked eye. Theories of religious integration have been less visible despite the widespread integration of science and Buddhism. The Buddha sees all things with wise eyes. Likewise, a wise one should not solely look at the world and all things with just the physical eyes, but with wisdom. A person with a vision of wisdom can see nature as it really is. A holistic view is a key feature in deeply and wisely considering (Yoniso-manasikāra) the integration phenomena of different fields and disciplines. Integration reflects a study method that integrates Buddhism and modern science. This qualitative research work aimed to address that need. This paper aimed to achieve three objectives: To investigate the development of wisdom and virtue in the 21 st century according to Buddhism and the United Nations Sustainable Development Goals (SDGs), to create a theory of Buddhism integration for the sustainable development of wisdom and virtue in the 21 st century, and to validate a theory of Buddhism integration for the sustainable development of wisdom and virtue in the 21 st century. Methodology: A qualitative research design was employed. Data were collected from documentary and field studies with 25 experts and scholars, from 11 countries, who were monks and Buddhist scholars from the three Buddhist sects, selected using the purposive and snowball sampling method. In-depth interviews with 15 key informants were carried out to create the theory. The theory was validated through the Focus Group Discussions FGDs among 10 specialists. The interview forms were examined with the CVI by five experts. Data were analyzed using content, thematic, discourse, narrative, and grounded theory analysis.

Christian leadership emphasizes the importance of ethical behavior and the imperative of fostering an ethical culture within organizations. It motivates both leaders and followers to exemplify ethical strength and to champion ideals such as fairness and compassion in their professional interactions. In analyzing the interplay between leadership and followership within the framework of ethical organizational culture, it becomes evident that the principles derived from Christian teachings significantly influence ethical behavior in professional settings.

In the contemporary epoch of the Anthropocene, humanity faces an unprecedented convergence of ecological collapse, geopolitical instability, and social fragmentation. This paper argues that these crises are symptomatic of a deeper spiritual and cognitive misalignment rooted in the paradigms of mainstream Western economics. By examining the limitations of Homo Economicusa model predicated on infinite growth and rational utility maximizationthis study proposes a transition toward Homo Buddhicus. Grounded in the ontological framework of Dependent Arising (Paṭiccasamuppāda) and the ethical imperatives of the Noble Eightfold Path, Buddhist Economics offers a transformative approach to conflict resolution and reconciliation. Through the principles of Sufficiency (Santosa), Right Action (Sammā Kammanta), and Inner Development (Citta Bhāvanā), this paper explores how ancient wisdom can inform modern strategies for global healing. Drawing on the post-conflict experience of Cambodia, the research highlights the necessity of moving from a culture of consumption to a culture of compassion to secure a resilient and peaceful future for all sentient beings.

This essay argues that contemporary civilization faces a structural crisis rooted not in political or economic failure alone, but in a fundamental metaphysical error: the organization of planetary society around the illusion of the separate, competitive self. Drawing on Buddhist philosophy (anatta), Christian theology (kenosis), and systems theory, this essay demonstrates that free markets function as pre-digital optimization algorithms that amplify individual self-interest into collective outcomes, wealth concentration, ecological collapse, and endemic rage, that no participant intended yet all sustain.

Since 1990s, human security has raised its profile in global arena as international community stressed the protection of each individual and enhancement of the quality of their life as a foundation for social and global stability. This research analyzes the compatibility between human security and Buddhism. Though the goal of Buddhism is the individual liberation from suffering and the achievement of inner serenity, Buddha's socio-political and economic advices to those in power during his time, and modern Buddhist activities represented by Socially Engaged Buddhism illustrate the interdependence between socio-political and economic environment and individual spiritual development. Poverty, lack of access to basic social welfare, and social discrimination need to be addressed. While showing the compatibility, the research also makes a Buddhist critical appraisal of the core components of human security-human rights and economy. The critical appraisal of human rights shows the differences of the view of self between the West and Buddhism. While the former stresses individualism, the latter proposes relational self that emphasizes an interdependent human relationship since Buddhism considers the excessive individualism can cause conflict and division between people. However, the critique also shows their complementary.

Dzambling Cho Tab Khen’s The Grand Law of Healing the Planet: A Buddhist View offers a spiritual antidote to the global environmental crisis, a theme deeply resonant with the call for universal values and inner growth central to the work of Alfredo Sfeir-Younis. The book introduces the “Grand Law of Healing” (GLH), arguing that planetary restoration is inseparable from self-healing, as the Earth is treated as a conscious, interconnected entity with human inner ecology. It critiques materialistic and anthropocentric approaches by advocating for a “Transformational Economics” rooted in Buddhist principles of compassion, interdependence, and right livelihood, requiring a collective awakening of consciousness to prioritize the well-being and enlightenment of all sentient beings over conventional, reductionist economic metrics.

This paper examines the role of a savings culture as a foundation for economic sustainability through the comparative lenses of Buddhist economics and Keynesian economic theory. While both frameworks acknowledge the importance of saving, they diverge in purpose and philosophical grounding. Keynesian economics, developed during the Great Depression, emphasizes spending and government intervention to sustain aggregate demand and full employment, viewing excessive saving as potentially harmful to economic growth. In contrast, Buddhist economics regards saving as a moral and spiritual discipline rooted in moderation, mindfulness, and non-attachment, aligning with the principles of the Middle Path and Right Livelihood. Drawing upon canonical texts such as the Sigalovada Sutta and Dighajanu Sutta, this study highlights how Buddhist teachings promote balanced consumption, ethical wealth management, and community well-being. The paper further discusses the relevance of integrating Buddhist ethical thrift with Keynesian pragmatic policies, particularly in the context of developing economies like Sri Lanka. Ultimately, it argues that harmonizing moral and material dimensions of saving can foster long-term economic resilience and sustainable development.

In this research article, we rely on the "giving" theory of Marcel Mauss (2015) to clarify the difficulties and challenges of nuns in Ho Chi Minh City regarding charity work. We studied the case of nuns practicing at Quan Am Monastery in Phu Nhuan district. With enthusiasm and unremitting efforts, the Nuns have overcome many difficulties and challenges to provide timely support to people in difficult circumstances. At the same time, the findings from the research will also open up many approaches and policy suggestions to further promote the potential and power of religion in building a compassionate, tolerant and progressive society. sustainable development.

Sulak Sivaraksa. From rightlivelihood.org Sulak Sivaraksa is a Thai intellectual and activist who has played a pivotal role in consolidating the place of engaged Buddhism in Thai society. He has devoted his life to advocating for democracy, human rights, and accountable governance, while also establishing various organizations focused on social welfare and development. This has made him one of the most important figures of engaged Buddhism in Asia.

This research aims to discover the application of Buddhist education system as revealed in the Buddhist scripture for moral and spiritual development in the modern society. This study is a type of qualitative research with library research approach. The data is collected from Buddhist scripture, especially Pali literature and contemporary works done by scholars such as journal, paper, books, etc. Most of education system in the modern society emphasizes on material profits but neglects the development of individual character. The Buddhist education system offers an effective solution for modern world to prevent the moral degradation. Buddhist education refers to the word "sikkhā" which means "good conduct or virtue," highlighting that education is aimed not only for achieving the academic knowledge, but also training oneself in good conduct as the base of moral life. The Buddhist education system as revealed in the Buddhist scripture is able to contribute to moral and spiritual development in the society. Buddhist education highlights the development of oneself and others. Therefore, Buddhist education is aimed to produce generations who are beneficial for themselves and others (attahitāya ceva paṭipanno parahitāya ca).

Buddhist spirituality in economics and management involves applying Buddhist values such as mindfulness, compassion, ethical conduct, and interconnectedness to economic and organizational contexts. It promotes a shift from profit-centered models to approaches that prioritize human well-being, fairness, and social and environmental responsibility. This perspective emphasizes the reduction of suffering, the responsible use of resources, and the importance of inner awareness in decision-making. In times of global uncertainty, it offers an alternative framework for achieving equity, sustainability, and inclusion. It encourages organizations to pursue long-term harmony and shared prosperity rather than short-term gains.

This development underscores the fact that to the samgha who were tacitly permitted to keep private property by the Song period, charging a penalty was ironically more effective than other punishment methods. Republican period monastic pure rules returned to punishing disobedient monks using corporal punishment as penalty than imposing a fi ne due to currency instability caused by hyperinfl ation.

Examine the interplay between Pariyatti (study of Buddhist scriptures) and Patipatti (practical application through ethics and meditation) in Myanmar's Theravāda Buddhism, addressing challenges and opportunities to foster harmony toward Pativedha (realization). B. Context: Highlight Myanmar's Theravāda tradition, where over 80% of the population practices Buddhism, shaping cultural and spiritual life. C. Research Question: How can contemporary challenges in integrating Pariyatti and Patipatti be addressed to support holistic Buddhist practice in Myanmar? D. Methodology: Qualitative analysis of Buddhist texts, teachings of key figures (e.g., Ledi Sayadaw, Mahasi Sayadaw), contemporary practices, and social media sentiment (e.g., X and Facebook posts). II. Background: The Foundations of Pariyatti and Patipatti A. Definitions: 1. Pariyatti: Study of the Tipitaka (Vinaya, Sutta, Abhidhamma), focusing on doctrines like the Four Noble Truths and Noble Eightfold Path.

This paper proposes a conceptual framework called the "Empathy-Based Economy (Kindness Capitalism)" and the "Compassionate Local Network" as a response to the structural limitations of contemporary capitalism. The current economic system, driven by a logic of competition and accumulation, has led to widening inequality, environmental degradation, and increasing psychological distress. This study explores the potential for a new institutional paradigm in which empathy, rather than competition, forms the core of economic value. At the center of this model is the idea of a "Compassion Token"-a system that records and visualizes acts of kindness and mutual aid as a unit of social and economic value. The proposed structure envisions a stepwise transition: beginning with small-scale social experiments on platforms like X (formerly Twitter), expanding into local community networks, and ultimately evolving into a sustainable civilization model that no longer relies on traditional state systems or currency-based exchange. This paper is not intended as a finalized theory built upon disciplinary expertise, but rather as a civic-level proposal arising from personal reflection and lived experience. The author acknowledges the need for rigorous academic analysis and welcomes interdisciplinary engagement and future research to critically examine and develop the ideas presented. It is hoped that this work serves as a starting point for rethinking the foundations of economy and society.

This chapter introduces contemporary transnational Buddhist organizations, investigating the di usion of Buddhism across borders through transnational networks. It speci cally focuses on Buddhist entities that have emerged from the latter part of the twentieth century to the early twentyrst century. These organizations may have their origins in one country, but they extend their in uence and activities beyond national borders. The primary aim of this chapter is to introduce readers to Buddhist organizations that actively engage in transnational networking, a trend expected to further expand with technological advancements. The progress in transportation and communication technologies has made way for a novel era for Buddhists whose religious practices are being signi cantly shaped by this evolving phenomenon. The discussion is based on Peggy Levitt's classi cation of transnational religious organizations into extended, negotiated, and recreated categories. This chapter expands the framework by introducing an "interactive" category, which takes into account the transnational religious in uence of short-term mobile individuals.

An illustrated catalog of products (art quilts, toys, and children's books) as well as community events (book club, kids' writing workshop) offered under the aegis of "Honey Girl Books and Gifts LLC" in Seattle, WA. Created post-academia by a former literature professor.  Business principles inspired by "The Buddha on Wall Street: What's Wrong with Capitalism and What We Can Do About It" by By Vaddhaka Linn.

This study delves into the crucial role of moral ethics in fostering worldwide peace and wellbeing, with a specific emphasis on the five precepts of Buddhist ethics as observed within the Khmer community. Through an exploration of the meaning of morality, the practical application of the five precepts, and the contextual considerations linked to each precept, the research aims to provide a comprehensive understanding of the ethical framework within the Khmer society. Additionally, the study seeks to unravel the benefits of upholding the five precepts, as well as the potential repercussions of transgressing them in both the present life and the afterlife. Furthermore, the paper aims to explore the diverse interpretations and understandings of the five precepts prevalent among Khmer Buddhists, providing insights into the multifaceted nature of ethical principles within this community. By shedding light on the significance of moral ethics and the specific focus on the five precepts within the Khmer context, this research aims to contribute to a deeper understanding of the moral and ethical landscape within the Khmer Buddhist tradition and its potential implications for promoting peace and happiness on a global scale.

Over the centuries, Buddhist monks applied economic models in the operations of their monasteries to make them sustainable while also observing Buddhist principles. The large variety of economic practices observed demonstrate the creativity of monastics in acquiring the resources to support their large monasteries in a way that was viewed as compatible with Buddhist ethics embodied in the Noble Eightfold Path. Researchers have analyzed the integration of faith-based and financially related monastic needs for different countries in different eras. The Buddhist economics approach as it has been developed in the last 40-50 years aims to create an alternative worldview that challenges the main underlying assumptions of Western economics. The mainstream Western economics model is originally based on the following assumptions: rational, selfish behavior; profit-maximization; competitive markets; and instrumental use of the environment. Buddhist economics is based on a different set of assumptions: dependent origination ("pratityasamutpada"), where people are interdependent with each other and with Earth; people are aware of enlightened selfinterest based on interdependence and thus are altruistic; firms care about the well-being of workers, customers, shareholders, and community; and all activities include caring for the environment. With these assumptions, the Buddhist economic model has shared prosperity in a sustainable world with minimal suffering as its goal.

The standardization of the Chan school Pure Regulations texts and of the rituals described within them is emblematic of the standardization of both the institutional structure of Chan monasteries and their rituals. It is also emblematic of the direct intervention by the state in the ritual practice of Chan Buddhism. From this example with the Chan tradition, we can see that although the standardization of rituals was encouraged by the state, the state could not easily create new rituals. Instead, rituals had to follow traditions that had been established centuries previously. Nonetheless, celebration of the emperor's birthday, as well as rites for rain, rites against floods, droughts, epidemics and other natural disasters have been appended to Chan's ancient traditions, as products of cooperation between religion and politics. By comparing several Pure Regulations texts compiled in the Yuan dynasty with those of the Song dynasty, the present article provides an account of the history of the standardization of Chan rituals and describes some of the specific ritual procedures. In addition, it uses ritual announcements and ritual prefaces written by Yuan dynasty Chan monks to 元代禪宗清規祈禳儀式的標準化 043 describe minor differences found in the structures of the standardized rituals and to ascertain how the rituals were actually practiced. From this, this article hopes to reconsider the importance of the Yuan dynasty in Chan history and reevaluate the influence of the standardization of Chan rituals upon developments occurring over the centuries that followed.

After the rise of globalization, the traditional Indian social system started changing rapidly. People's hopes, aspirations, and dreams, as well as their reasons for grief and worries also changed. Due to liberalization, people started having more money than ever before, and since money is for spending and investing, both ways the money started flowing in lavish purchases and investing in newly emerging profitable sectors. The economy started getting a boost like never before. At the same time, relationships also started changing rapidly. Families became smaller. People became more individualistic. The intimacy and closeness people felt before about family and society started decreasing. As the divorce rate increased, family feuds grew bringing overall discord, and the number of elderly men and women admitted to old age homes also increased. The overall chaotic scenario caused a kind of unrest in overall society. This was a new world and the questions posed by this world were also new, and since philosophers did not work as hard as they should have to find answers to them, this generation did not get a philosophy of purposeful living. We can see the possible consequences of this in the present.

The integration of Buddhist principles into sustainable development practices offers a holistic and culturally informed approach to addressing global challenges.
This paper explores the alignment between core Buddhist concepts and the United Nations' Sustainable Development Goals (SDGs), highlighting the potential for
Buddhist-inspired approaches to contribute to more effective and balanced solutions. Fundamental Buddhist teachings, such as the Four Noble Truths and the Noble
Eightfold Path, provide a framework for understanding and addressing suffering, which can be applied to environmental and social issues. Key principles, including
interconnectedness, non-harm, mindfulness, the Middle Way, compassion, impermanence, and non-attachment, are examined in relation to their potential
contributions to sustainable development practices. Case studies of the Eco-Monasticism movement in Thailand and the Green Buddhist movement in Japan
demonstrate the practical application of Buddhist principles in fostering environmental conservation and sustainable living. However, the paper also acknowledges
challenges and criticisms surrounding the integration of Buddhist philosophy into sustainable development, such as practical implementation difficulties,
compatibility with modern economic systems, and the risk of oversimplifying complex Buddhist teachings. The paper concludes by emphasizing the importance of
further research and the thoughtful incorporation of Buddhist principles into sustainable development initiatives, taking into account cultural contexts and potential
limitations, to effectively address global challenges and promote a more balanced and equitable future for all.

The integration of Buddhist principles into sustainable development practices offers a holistic and culturally informed approach to addressing global challenges. This paper explores the alignment between core Buddhist concepts and the United Nations' Sustainable Development Goals (SDGs), highlighting the potential for Buddhist-inspired approaches to contribute to more effective and balanced solutions. Fundamental Buddhist teachings, such as the Four Noble Truths and the Noble Eightfold Path, provide a framework for understanding and addressing suffering, which can be applied to environmental and social issues. Key principles, including interconnectedness, non-harm, mindfulness, the Middle Way, compassion, impermanence, and non-attachment, are examined in relation to their potential contributions to sustainable development practices. Case studies of the Eco-Monasticism movement in Thailand and the Green Buddhist movement in Japan demonstrate the practical application of Buddhist principles in fostering environmental conservation and sustainable living. However, the paper also acknowledges challenges and criticisms surrounding the integration of Buddhist philosophy into sustainable development, such as practical implementation difficulties, compatibility with modern economic systems, and the risk of oversimplifying complex Buddhist teachings. The paper concludes by emphasizing the importance of further research and the thoughtful incorporation of Buddhist principles into sustainable development initiatives, taking into account cultural contexts and potential limitations, to effectively address global challenges and promote a more balanced and equitable future for all.

The paper explores Buddhist economics as a major alternative to the Western economic mindset. Buddhism is centred on want negation and purification of the human character. Buddhist economics, developed by Schumacher, Payutto, Welford and others, challenges the basic principles of modern Western economics: (1) profit-maximisation, (2) cultivating desires, (3) introducing markets, (4) instrumental use of the world, and (5) self-interest-based ethics. Buddhist economics proposes alternative principles such as minimising suffering, simplifying desires, non-violence, genuine care, and generosity. It is suggested that Buddhist economics is not a system but a strategy, which can be applied in any economic setting.

I argue in this paper that because the Buddha prescribed his ethical precepts in terms of bodily and verbal acts, inferring from which his disciples have to judge the corresponding mental states, the aforesaid precepts are like sieves of inaccurate hole-size, allowing some pebbles to slip through along with sand, only to be caught by finer secondary sieves. I demonstrate the theory above by discussing in detail the multiple stages of morality, which are Five, Eight, and Ten Precepts plus the Vinaya rules. Then, I use the aforesaid theory to explain some such pebbles: (1) wrong livelihood, which has slipped through the sieves of right action and right speech, but is caught by that of right livelihood, (2) five wrong trades, which have slipped through the sieve of Five Precepts, but are caught by the list of the aforesaid wrong trades, and (3) five unwholesome gifts, which have slipped through the sieve of generosity, but are caught by the list of aforesaid donations.

This research aims to discover the application of Buddhist education system as revealed in the Buddhist scripture for moral and spiritual development in the modern society. This study is a type of qualitative research with library research approach. The data is collected from Buddhist scripture, especially Pali literature and contemporary works done by scholars such as journal, paper, books, etc. Most of education system in the modern society emphasizes on material profits but neglects the development of individual character. The Buddhist education system offers an effective solution for modern world to prevent the moral degradation. Buddhist education refers to the word "sikkhā" which means "good conduct or virtue," highlighting that education is aimed not only for achieving the academic knowledge, but also training oneself in good conduct as the base of moral life. The Buddhist education system as revealed in the Buddhist scripture is able to contribute to moral and spiritual development in the society. Buddhist education highlights the development of oneself and others. Therefore, Buddhist education is aimed to produce generations who are beneficial for themselves and others (attahitāya ceva paṭipanno parahitāya ca).

This paper aimedto study an issue of the knowledge of the history, philosophy, and nature of Buddhist law as depicted in early Buddhist texts which were related to the Patimokkha in VinayaPitaka. The VinayaLaws are similar in certain respects to other ecclesiastical law, but it differs fundamentally in itsstructure, jurisprudence and application from the latter. The laws of Vinaya are more distinct and better codified than any other the contemporary law-codes. The Buddhist Vinaya is based on celibacy, moral precepts and doctrinal ideals. The Buddha not only codified the ascetic principles but also improved them in changing its aim, scope and nature. So, the identity of Buddhist jurisprudence can be divided into eight vital characteristics, which are as follows:-1) Sammuti (convention), 2) contribution of Brahamacariya (Celibacy), 3) the influence of the institution of Yatis(a pious ascetic), 4) Uposatha in Order Literature, 5) public opinion, 6) Suggestion of Bhikkhu, 7) Atikkamo (transgression) and Itihasa (tradition). It would be worthy to note here that the core of the Buddhist jurisprudence is Parivasa (Probation of Offender) which is the Buddhist solution to reform and rehabilitate the criminal leading him to the attainment of final blessing i.e. Nibbana.

For the last few decades, economics and economic policy in the West have focused almost exclusively on the growth and creation of material wealth. Under the influence of the Market Economy; the level of economic activities — material production, consumption, and possession, indicated by index such as the Gross Domestic Product (GDP) — is deemed the measurement of human wellness. (Ims 2013) Increasingly, however, the limitations of such a narrow measure are reflected in modern maladies such as deteriorating mental health and economic crises. Thus, a renewed definition of wealth — one that is more holistic and long-lasting— is called for. This issue can be addressed on the individual, societal/ institutional, and environmental/ ecological levels; this short article focuses on the individual level.

This paper presents Techno-Hedonism, a new philosophy that I just developed that asserts happiness as the ultimate goal of humans. It argues that, whether we admit it or not, consciously or unconsciously, all human actions are directed toward achieving happiness. Techno-Hedonism posits that we must fully acknowledge this fact and leverage the most efficient tools we have, technology and science, as a shortcut to our ultimate goal. The philosophy calls for using technology and science as a shortcut to maximize human happiness instead of focusing only on using them for material advancements. It also critiques traditional notions of progress and success for individuals, groups, and organizations and advocates for a shift in focus toward creating the conditions and tools that enable abundant, sustainable happiness for all and also reevaluating priorities to prioritize happiness in every decision to create a better life experience for everyone.

Roles and responsibilities of the business community towards society are underexplored and least understood by the business community as well as by the society in general. In the absence of any guideline on the societal responsibilities of the business community in Bhutan, an intellectual gap possibly exists between the ideology of Gross National Happiness and the roles of the business community. Thus, this review explores the tangible societal responsibilities of the business community. It also discusses the long-established arguments on the roles of business to society beyond profit-making and maximizing its financial well-being. Using keywords such as the business community, well-being, social responsibilities, Buddhist economics, western economies, and sustainable business, 114 articles were retrieved from the web-based resources. The data generated thus were analysed using the constant comparison analysis of QUAL approach. The finding indicates that the societal responsibility of the business community is an oxymoron conceptually. The paper also addresses the principles of Gross National Happiness as an approach to promoting an active and sustainable business community. However, indepth research is necessary to understand the roles and responsibilities of the business community in the context of Gross National Happiness.

This paper includes two Accepted Poster Presentations for the International Society for Contemplative Research Conference, in June, 2024, Padua, Italy:
Embracing Apophatic Philosophy: A Path Towards Beneficial Personal and Societal Transformation and Embracing Apophatic Philosophy: A Non-Dualist Path Towards Enlightened Personal and Societal Transformation, plus a brief description and review of my latest published book, “Non-Duality: What the World Needs Now”, 2024, by Rodger R Ricketts, Psy.D.

A political theory confirms individual rights and property as the fundamental task of the State. It is a political and economic libertarianism. In this context, the State is responsible for overseeing and protecting the economic life of the society and providing welfare for the poor community. Immanuel Kant is a theorist within the boundaries of the liberal tradition. According to him, the State is a mechanism for protecting individual rights and property through coercive force. It is not the State's responsibility to make people happy but to protect the emotional freedom they need to become satisfied. Therefore, Kant thinks that the idea of the practical side in the context of liberalism does not exist. He distinguished rights and ethics sharply from the concerns of the State's responsibility. He views the aim of human happiness, including their duties, as being performed by some aspects of ethical power instead of entirely performing in the interest of businesses. However, Kantian ethics focuses on the State as a welfare subject for protecting people experiencing poverty through interference, the economy, and the distribution of economic benefits. Social justice has been covered by economic rights, property rights, distribution accountability among people experiencing poverty, and the right to dignity. The paper has analyzed Kantian ethics as social justice for the State's citizens. The methodology has been conducted through documentary and review analysis. The feature question is, how does the Kantian concept of social justice exist in the contemporary world?

In the contemporary times, the world is confronted with sad stories of crime, violence, wars, disasters, abuses and exploitation. Hatred, fear and tension have taken over compassion, love and peace. In this context, very progress and development achieved by human civilization seems futile. The present paper analyzes the real meaning of success in contrast to the popular notion which is measured in terms of materialistic possessions. Using relevant secondary data, the paper argues that the ‘developed’ nations though rank higher on indicators like per capita income and Gross National Products, these countries severely lag behind on parameters of happiness, satisfaction and well-being. In juxtaposition, poor countries like Mexico and Nigeria are more peaceful with strong community ties and interdependent living, despite lacking affluence. Research work has shown that congruent social relations are far more potent variables than wealth in ensuring happiness and well-being. Social work i...

Mindfulness practice and mindful consumption have increasingly attracted the interests of academics and the general public worldwide. Despite the fact that mindfulness meditation has its roots in Buddhism, little empirical research has studied mindfulness and mindful consumption from the Buddhist principles and from the perspective of active Buddhists who regularly dedicate themselves to Buddhist practice with the goal of achieving liberation from suffering. This study builds on and extends previous research that established a research agenda regarding how mindfulness could transform consumer behavior and lead to higher levels of well-being. The purpose of this study is to gain an understanding of the ways in which active Buddhist consumers living in the city have disengaged from the consumerist culture and altered their lifestyle and consumption behaviors. To grasp the subtle complexity of the experience, fifteen active Buddhist practitioners were interviewed in depth. As a result ...

In the contemporary times, the world is confronted with sad stories of crime, violence, wars, disasters, abuses and exploitation. Hatred, fear and tension have taken over compassion, love and peace. In this context, very progress and development achieved by human civilization seems futile. The present paper analyzes the real meaning of success in contrast to the popular notion which is measured in terms of materialistic possessions. Using relevant secondary data, the paper argues that the ‘developed’ nations though rank higher on indicators like per capita income and Gross National Products, these countries severely lag behind on parameters of happiness, satisfaction and well-being. In juxtaposition, poor countries like Mexico and Nigeria are more peaceful with strong community ties and interdependent living, despite lacking affluence. Research work has shown that congruent social relations are far more potent variables than wealth in ensuring happiness and well-being. Social work i...

In the contemporary times, the world is confronted with sad stories of crime, violence, wars, disasters, abuses and exploitation. Hatred, fear and tension have taken over compassion, love and peace. In this context, very progress and development achieved by human civilization seems futile. The present paper analyzes the real meaning of success in contrast to the popular notion which is measured in terms of materialistic possessions. Using relevant secondary data, the paper argues that the ‘developed’ nations though rank higher on indicators like per capita income and Gross National Products, these countries severely lag behind on parameters of happiness, satisfaction and well-being. In juxtaposition, poor countries like Mexico and Nigeria are more peaceful with strong community ties and interdependent living, despite lacking affluence. Research work has shown that congruent social relations are far more potent variables than wealth in ensuring happiness and well-being. Social work i...

This articles argues that extraction and emission caps are a promising strategy for a sustainable degrowth transition, but that their design and implementation is far from simple. We draw attention to the institutional structures and processes through which caps are to be set, designed and enforced, and discuss the danger of eco-authoritarian politics in the name of enforcing caps or other environmental limitations.

This paper deals with human-mind development and an appropriate path for individuals and for socioeconomics in order to achieve the objective of sustainable development. This paper begins by providing background and discussion on different schools of thought on sustainable development. It also discusses conceptual changes in economics and happiness from Western and from Eastern Buddhist perspectives. The paper explains the meaning of happiness in Buddhism and compares it with those used in general studies / theories. It also highlights meanings of real quality of life, values of consumption, work, production, and natural wellbeing in Buddhist concept. The difference between Buddhist concepts and Western theories of happiness and economics are compared, and focus on different implications for development. The paper proposes a new approach and concept of Buddhist Sustainable Development (BSD), which is human-centered sustainable development, driven by inner happiness (happiness at the mind and wisdom levels). By applying Buddhist happiness concepts, human beings can be happy with reasonable and moderated levels of consumption and resource use as well as exhibiting more compassion and loving kindness towards others and nature. Wisdom is essential to develop a high level of happiness; whereas, a high level of consumption and resource use may not lead to an increase in happiness. This development direction contrasts with that of conventional economic theories, which promote self-centeredness, competition, ever more increased consumption and accumulation, and consequently threaten resource exploitation. The BSD approach, supported by the Buddhist economics concept integrating Buddhist principles into III development, provides a new pathway for sustainability with right views (understanding natural truths) towards living and true happiness, also moderation in consumption and in lifestyle. Further, the BSD concept emphasizes an understanding of the interdependence of all beings and nature, and caring for nature for humanity's wellbeing. By focusing on analysis of human happiness, BSD extends the conventional widely used sustainable development framework by dealing with the root causes of sustainable development problems arising from human behavior. Thus, the BSD approach can contribute to a possible new approach and solution to the world's development challenges and problems.

The following chapter fills an identified research gap within the existing, but limited, happiness and sustainable development literature. Specifically, the study investigates the relationship between happiness and environmental preservation, where inner dimensions of happiness have not often been considered. The research was conducted within a green-space community in Thailand, Bangkajao, using both qualitative and quantitative approaches and the Buddhist Sustainable Development (BSD) framework. Empirical results confirm that people are significantly happier from constructs of inner happiness (i.e., feeling they have enough, giving/helping, lower material desires, and management of suffering), environmental quality, good family and community relationships, time, health, and perception in relative income. Economic variables, such as monetary income and employment, do not significantly affect happiness. Overall, several inner happiness indicators positively affect environmental quality and the happiness derived from sustainably preserving the greenspace. Consistently, conserving the quality of the environment and leading moderate life styles are associated with the happiness of community residents. Specifically, inner happiness significantly results in enhanced environmental quality. Results from this study support the Buddhist Sustainable Development framework positing that a focus on enhancing inner happiness can promote environmental preservation and sustainable development, and vice versa.

Sustainable development has largely been a process focused on external interventions. This chapter explores linking happiness and sustainable development via a new concept "Buddhist Sustainable Development" (BSD), suggesting that sustainable development can be achieved through the process of generating inner happiness. The chapter also discusses BSD in relation to other Western approaches, while highlighting happiness classifications in Buddhism and meanings of happiness, human development and real quality of life. The study provides insight on how inner happiness can be a key contributor to a shift towards sustainability. Ultimately, BSD provides alternative approaches to development from conventional approaches, while striving for higher levels of happiness experienced through inner wisdom.

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Research into sustainability is an intellectual inquiry rooted in and shaped by research and cultural traditions through multiple ways of viewing the educational world we operate in. Research into sustainability is transdisciplinary and has recently been described as the edge of marginalization [1-4]. It is expected in transdisciplinary sustainability research that a researcher uses a broad range of methods for knowledge integration and production. No specific set of tools is required to process phases or integrate different types of knowledge [2,5]. To address the real problem of sustainable living, a new conceptual framework is necessary, which is discussed in this article. Zsolnai [4] stressed that progressive businesses that seek to serve society, nature, and future generations, while maintaining their productivity and efficiency should be concerned with the sustainability of their business, and the ecosystem of their industry and its business model. The business model is how a company creates (and destroys) values in the broad socio-ecological context. The whole-picture view of the mechanism of value creation and destruction is crucial to studying the role enterprises play in society and nature at large [4,6]. Sustainability, or sustainability science, is relatively new, having developed the last 10 years as part of the sustainable human progress paradigm [7,8], and has high potential for development [1,9]. It draws on theory and practice from environmental science, ecological economics, and social science [2,6], which overlap to some extent, requiring the integration of tangible and intangible criteria, and a transdisciplinary research approach [10]. Sustainability research in a globalizing world requires understanding the various disciplines-i.e., environmental science, economics, social science, marketing, society [11-13]. The development of understanding requires researchers to navigate, filter, and evaluate different levels of information from the various disciplines [11,14]. In order to create value (bring solutions to real problems), researchers must assess the level of information required [1]. A traditional barrier in sustainability research is the ability to integrate tangible and intangible data-sustainability criteria. Tangible data is frequently available from the economic field and outcomes are relatively easy to measure and predict by analyzing significant data volumes. Other data relevant to social and cumulative environmental impact are less assessable, and sometimes difficult to consolidate into measurable criteria because of researchers' value judgements and limitation in data analysis techniques [15,16]. The aim of this study is to suggest ways in which data can be gathered from the field. Qualitative, quantitative and mixed approaches are considered.

This chapter presents an overview of the conceptual and empirical literature examining the interrelationships between spirituality, virtue, and management. Against the background of a Weberian conceptual framework, it will examine what the term spirituality refers to, how it is related to virtue, and what this means for management. As speculated by Weber, the literature suggests that there is a strong link between spirituality and virtue and also that spirituality often gives rise to an alternative form of management that may enable escape from the materialist-individualist type. This "radical" form of management is typically associated with virtue ethics and counterposes the utilitarian assumptions of "conventional" management. Management guided by spirituality is often presented as pointing to a new paradigm in business.

The purpose of this study is to investigate whether social value is developed in social business organizations to improve economic justice practices and improve social performance. This study also examines the mediation of economic justice practices in improving the social performance of social entrepreneurship. To test the proposed hypotheses, this study conducted survey among 86 leaders of social entrepreneurship in Indonesia. The findings indicate that human dignity influences shared prosperity, solidarity and subsidiarity. However, the three values also affect the social performance but there is no need to use economic justice practices. This research shows the value of human dignity as the starting point for other social values.