Month: March 2013
“We are building
a prison planet
silence is consent
wake up and speak up.”
- Labels: control, mind, mind control
On Wednesday March 27, 2013, some 15,000 middle and
high school students from around the state of Washington are expected to
converge upon Key Arena in Seattle to celebrate We Day. The students who are
attending share one thing in common â they have committed to work on at least
one globally-based service project and one project focused on a local
problem.
high school students from around the state of Washington are expected to
converge upon Key Arena in Seattle to celebrate We Day. The students who are
attending share one thing in common â they have committed to work on at least
one globally-based service project and one project focused on a local
problem.
This event is sponsored by Craig Kielburger,
co-founder of Free the Children, and represents the twenty-fourth gathering and
the first to be held outside Canada, the home of the organization. Kielburger now thirty years old has been an
activist for the causes of world peace and social justice since a young boy of
twelve. His story is exceptional and a
brief description of his early life follows.
co-founder of Free the Children, and represents the twenty-fourth gathering and
the first to be held outside Canada, the home of the organization. Kielburger now thirty years old has been an
activist for the causes of world peace and social justice since a young boy of
twelve. His story is exceptional and a
brief description of his early life follows.
Craig Kielburger was born on December 17, 1982. He gained some notoriety as an activist for
the rights of children around the world.
He is the founder of an organization called, Free the Children and Me to
We. Kielburger comes from Thornhill,
Ontario, Canada. At twelve years of age,
he happened to come upon an article about the senseless murder of a young boy
named Iqbal Masih. This story was to
launch Kielburger on a personal quest that would irrevocably change his life.
the rights of children around the world.
He is the founder of an organization called, Free the Children and Me to
We. Kielburger comes from Thornhill,
Ontario, Canada. At twelve years of age,
he happened to come upon an article about the senseless murder of a young boy
named Iqbal Masih. This story was to
launch Kielburger on a personal quest that would irrevocably change his life.
Iqbal Masih was a freed child laborer from Pakistan. He had won the Reebok Youth in Action Award on
account of his courageous decision to speak out against and in expose child
labor abuses in his native country. He
came to the United States to receive this honor. This childâs story is representative of the
horrors so many children face in South Asia.
His parents had taken out a loan amounting to 600 rupees (equivalent to
12 USD) from an unscrupulous lender – who was the owner of a carpet factory –
in order to pay for the wedding of their eldest son. As repayment for this loan, Masih was forced
to join other children whose job it was to squat before looms in the ownerâs
carpet factory tying miniscule knots in the products destined for world
markets. According to the nature of the
agreement made with the owner, Masih would be literally owned by the
manufacturer; until, the loan was fully paid off. The boy was, in a sense, human collateral for
this loan that in Western eyes would appear miniscule. The âownerâ retained the right to âsellâ the
boy to another factory owner. As a
consequence, Masih worked twelve hours a day and six days a week.
account of his courageous decision to speak out against and in expose child
labor abuses in his native country. He
came to the United States to receive this honor. This childâs story is representative of the
horrors so many children face in South Asia.
His parents had taken out a loan amounting to 600 rupees (equivalent to
12 USD) from an unscrupulous lender – who was the owner of a carpet factory –
in order to pay for the wedding of their eldest son. As repayment for this loan, Masih was forced
to join other children whose job it was to squat before looms in the ownerâs
carpet factory tying miniscule knots in the products destined for world
markets. According to the nature of the
agreement made with the owner, Masih would be literally owned by the
manufacturer; until, the loan was fully paid off. The boy was, in a sense, human collateral for
this loan that in Western eyes would appear miniscule. The âownerâ retained the right to âsellâ the
boy to another factory owner. As a
consequence, Masih worked twelve hours a day and six days a week.
This horror does not end here. For it was within the factory ownerâs right
to add on to the amount of the loan should the boy make mistakes and daily
charges were made for the boyâs bowl of rice.
In addition, severe physical punishment was applied to these young
children when mistakes were made; many of these hapless victims had scars on
their hands and feet as a result of this kind of abuse. Accidents were common as well given the long
hours and physical exhaustion that accompanied this kind of work.
to add on to the amount of the loan should the boy make mistakes and daily
charges were made for the boyâs bowl of rice.
In addition, severe physical punishment was applied to these young
children when mistakes were made; many of these hapless victims had scars on
their hands and feet as a result of this kind of abuse. Accidents were common as well given the long
hours and physical exhaustion that accompanied this kind of work.
By the time Masih was ten years old, he realized that
he would never be able to pay off the debt which now amounted to 13000
rupees. With the help of a human rights
organization that learned of his plight, Masih was able to escape and go on to
school where he did exceedingly well. He quickly learned to read and write and
became an eloquent advocate for the rights of child workers and eventually
campaigned on their behalf.
he would never be able to pay off the debt which now amounted to 13000
rupees. With the help of a human rights
organization that learned of his plight, Masih was able to escape and go on to
school where he did exceedingly well. He quickly learned to read and write and
became an eloquent advocate for the rights of child workers and eventually
campaigned on their behalf.
Masihâs personal dream was to become a lawyer and use
his profession to help free more children trapped in the same kind of bondage
that severely impacted his life. All his
aspirations were to end in tragedy, however, for on April 16, 1995, Masih was
assassinated in Pakistan while attempting to visit his uncle on bicycle with
two of his cousins; he was twelve years old at the time.
his profession to help free more children trapped in the same kind of bondage
that severely impacted his life. All his
aspirations were to end in tragedy, however, for on April 16, 1995, Masih was
assassinated in Pakistan while attempting to visit his uncle on bicycle with
two of his cousins; he was twelve years old at the time.
Kielburger clearly remembered reading about this tragic
event on April 19, 1995; this news had a profound effect upon him. He questioned his mother about the story; her
response was that he should go to the library and get more information. The library was of little help, but by the
time he returned home that day he remained extremely concerned about the tragic
story of that boy and the horrific injustice that it spoke of.
event on April 19, 1995; this news had a profound effect upon him. He questioned his mother about the story; her
response was that he should go to the library and get more information. The library was of little help, but by the
time he returned home that day he remained extremely concerned about the tragic
story of that boy and the horrific injustice that it spoke of.
This harsh reality that he was suddenly exposed to
through something as innocuous as a newspaper article, seemed to light a fire
in his mind. As a result, he began
making telephone calls to organizations dedicated to such issues. Kielburger was to discover that all the
persons he talked to over this issue that impacted children were adults; he
found this very disturbing. This
apparent awakening in his awareness of the magnitude of this social inequity, Kielburger
describes in the following way, âIâm always fascinated by coincidences, how one
random event can come on the heels of another and together alter the whole
direction of a personâs life.â
through something as innocuous as a newspaper article, seemed to light a fire
in his mind. As a result, he began
making telephone calls to organizations dedicated to such issues. Kielburger was to discover that all the
persons he talked to over this issue that impacted children were adults; he
found this very disturbing. This
apparent awakening in his awareness of the magnitude of this social inequity, Kielburger
describes in the following way, âIâm always fascinated by coincidences, how one
random event can come on the heels of another and together alter the whole
direction of a personâs life.â
Eventually, Kielburger would be introduced to Alam Rahman
from Bangladesh and shared his thoughts regarding child labor with him. Rahman encouraged him to pursue the issue
further. In short order, Kielburger had
organized students at his school and together they formed a group called, Free the Children with the goal of
raising both awareness regarding this issue and funds to help combat it.
from Bangladesh and shared his thoughts regarding child labor with him. Rahman encouraged him to pursue the issue
further. In short order, Kielburger had
organized students at his school and together they formed a group called, Free the Children with the goal of
raising both awareness regarding this issue and funds to help combat it.
Kielburger often wondered why it was that even as a
young boy he was so determined to be involved in such a large and important
issue as the abuses of child labor. His
Grandfather on his fatherâs side was a German immigrant who arrived in Canada
during the Great Depression (1929-1938).
His life and the life of his family were exceedingly difficult; they
worked exceedingly hard. In a similar
way, his motherâs parents had a tough life.
Kielburger felt that he was instilled since childhood with a strong work
ethic; his parents believed that anything was possible if one worked hard
enough to achieve it. His parents also
emphasized the importance of issues of peace and social justice. In addition, his older brother Marc had a
profound impact upon him and served as a model for him to emulate, for Marc was
concerned about environmental issues as a young boy and became an activist for
this cause.
young boy he was so determined to be involved in such a large and important
issue as the abuses of child labor. His
Grandfather on his fatherâs side was a German immigrant who arrived in Canada
during the Great Depression (1929-1938).
His life and the life of his family were exceedingly difficult; they
worked exceedingly hard. In a similar
way, his motherâs parents had a tough life.
Kielburger felt that he was instilled since childhood with a strong work
ethic; his parents believed that anything was possible if one worked hard
enough to achieve it. His parents also
emphasized the importance of issues of peace and social justice. In addition, his older brother Marc had a
profound impact upon him and served as a model for him to emulate, for Marc was
concerned about environmental issues as a young boy and became an activist for
this cause.
The Free the Children organization began to grow, not
only on account of the indefatigable energy of the young Kielburger but also do
the upwelling of support his organization received from many of his peers. Many were shocked to learn that there were
over 250 million child workers across the globe, and that, in general, their
working conditions were abominable.
only on account of the indefatigable energy of the young Kielburger but also do
the upwelling of support his organization received from many of his peers. Many were shocked to learn that there were
over 250 million child workers across the globe, and that, in general, their
working conditions were abominable.
At the age of 12, Kielburger was invited to address
two thousand delegates who were attending the Ontario Federation of Labour
(OFL) regarding the work of Free the Children.
As a result of his presentation, the OFL agreed to pledge five thousand
dollars to his organization. This
initial donation, created the momentum for other groups to donate as well. Free the Children had truly taken off. It is still extant to this day â
freethechildren.com.
two thousand delegates who were attending the Ontario Federation of Labour
(OFL) regarding the work of Free the Children.
As a result of his presentation, the OFL agreed to pledge five thousand
dollars to his organization. This
initial donation, created the momentum for other groups to donate as well. Free the Children had truly taken off. It is still extant to this day â
freethechildren.com.
Kielburgerâs real adventure began when his good
friend Rahman â mentioned above â decided to take a year off from his
university studies to travel through Asia and discover his ethnic roots. He asked Kielburger to accompany him. In this way, he suggested, Kielburger could
meet working children throughout the region.
It took some convincing to receive the approval his reluctant parents,
who were concerned about his safety.
Ultimately, they relented provided that some conditions were met to
ensure their sonâs well-being.
friend Rahman â mentioned above â decided to take a year off from his
university studies to travel through Asia and discover his ethnic roots. He asked Kielburger to accompany him. In this way, he suggested, Kielburger could
meet working children throughout the region.
It took some convincing to receive the approval his reluctant parents,
who were concerned about his safety.
Ultimately, they relented provided that some conditions were met to
ensure their sonâs well-being.
After some negotiations, The United Nations
Childrenâs Fund (UNICEF) agreed to contact their offices in South Asia to see
if they could help. In addition, PLAN
International â a development agency â became involved; PLAN representatives
sought to find individuals in the countries on the travel itinerary who would
be willing to take care of Rahman and Kielburger.
Childrenâs Fund (UNICEF) agreed to contact their offices in South Asia to see
if they could help. In addition, PLAN
International â a development agency â became involved; PLAN representatives
sought to find individuals in the countries on the travel itinerary who would
be willing to take care of Rahman and Kielburger.
When all these many conditions were met, the
ambitious trip actually materialized.
The two traveled to Dhaka, Bangladesh, Bangkok Thailand, Calcutta,
India, Kathmandu, Nepal, Varanasi, New Delhi, India, Karachi and Islamabad,
Pakistan, Lahore and many other destinations.
In all these various and exotic locations, Kielburger witnessed
firsthand the extent of child labor and actually met with many children who
described their horrific experiences to him.
This remarkable and eventful journey had a definite impact on the young
boyâs life. As Kielburger describes it,
âShortly after my return to Canada, a newspaper quoted me as saying, âI divide
my life into pre-Asia and post-Asia.â I
still do. The trip had a profound effect
on me, one that changed my life forever.
I would spread the word about the suffering of all the children I
met. I would let the world know that we,
too, are part of the problem. I would
not fail them.â
ambitious trip actually materialized.
The two traveled to Dhaka, Bangladesh, Bangkok Thailand, Calcutta,
India, Kathmandu, Nepal, Varanasi, New Delhi, India, Karachi and Islamabad,
Pakistan, Lahore and many other destinations.
In all these various and exotic locations, Kielburger witnessed
firsthand the extent of child labor and actually met with many children who
described their horrific experiences to him.
This remarkable and eventful journey had a definite impact on the young
boyâs life. As Kielburger describes it,
âShortly after my return to Canada, a newspaper quoted me as saying, âI divide
my life into pre-Asia and post-Asia.â I
still do. The trip had a profound effect
on me, one that changed my life forever.
I would spread the word about the suffering of all the children I
met. I would let the world know that we,
too, are part of the problem. I would
not fail them.â
This remarkable journey irrevocably transformed this
young boyâs life. The extreme nature of
the social injustice endured by children throughout the world that Kielburger
witnessed first-hand made him determined to draw the attention of people throughout
the world , especially the young, to the plight of these young victims and to
help make a change for the good.
young boyâs life. The extreme nature of
the social injustice endured by children throughout the world that Kielburger
witnessed first-hand made him determined to draw the attention of people throughout
the world , especially the young, to the plight of these young victims and to
help make a change for the good.
- Labels: General
There is a disturbing trend in the developed countries, especially in the United States, in which the very wealthy â the so-called super-rich â along with multinational corporations are using offshore accounts to evade taxation from their home countries. This is phenomenon is referred to as offshore banking. For US-based multi-nationals and private citizens, the usual repository for their capital is the Cayman Islands. These banking institutions are not subject to local financial regulations or local taxation.
This kind of financial activity represents an increasingly sizable portion of the entire global financial system. Current estimates are that as much as one-half of all capital finds its ways to these offshore institutions at some point. The Cayman Islands, as an example, serve as a tax haven for the exceedingly wealthy. In total, tax havens around the globe may hold over one-quarter of the worldâs wealth within the accounts of only approximately 1% of the world’s total population. In addition, some 30% of profits held by US multi-nationals are deposited in offshore accounts. There may be 3 trillion dollars in deposits in these banking institutions with large sums held in securities by so-called âinternational business companiesâ (IBCs). The Cayman island-based institutions are believed to hold 1.9 trillion dollars in deposits and are considered to be fifth largest of such centers. The tax advantages provided by such accounts are supported by the fact that some 25% of US corporations pay no federal income taxes.
Furthermore, according to the âWorldâs Wealth Report,â generated by Merrill Lynch, approximately one-third of the entire wealth held by the super-rich may be held in offshore accounts. A substantial portion of this wealth resides within the accounts of an estimated 90,000 individuals – .001% of the world population.
There are many disturbing consequences of this global-based trend â
These vast sums of money remove much needed financial
resources from national economies and from
appropriate taxation in many countries, including the so-called âdevelopedâ
world.
With a diminished tax base, this puts additional burdens on the
middle-class. An example of this is the current pressure in the
United States to balance the federal budget by cutting back
substantially on the government services provided to the middle-class and to the
those in need.
The net result of the removal of a substantial portion of the
worldâs wealth is to exacerbate the endemic problem of
unemployment and the growing unavailability of work paying a
living wage. It also takes money away from the essential human
institutions that make up the Commons and delays or
aborts important societal infrastructure projects and innovations
including those related to the global threat inherent in climate
change.
In my mind, this problem is a fundamental issue that has serious and unprecedented consequences for the vast majority of people around the globe. It is also representative of a thoroughly corrupt mentality that places the interests of a very few individuals and institutions above the good of humanity. The fact that this reality is widely accepted by political systems on a worldwide basis is sufficient cause for alarm, for it demonstrates the corrupting influence of money and power. It is a sad testimonial to the failure of human institutions – represented by governments – to serve the public good. Without access to a large portion of the worldâs real financial assets, billions of the worldâs people suffer unnecessarily.
- Labels: General
The Georgia Guidestones is a granite monument in Elbert County, Georgia, USA. A message clearly conveying a set of ten guidelines is inscribed on the structure in eight modern languages, and a shorter message is inscribed at the top of the structure in four ancient languages’ scripts: Babylonian, Classical Greek, Sanskrit and Egyptian hieroglyphs.
The structure is sometimes referred to as an “American Stonehenge.” The monument is 19 feet 3 inches (5.87 m) tall, made from six granite slabs weighing 237,746 pounds (107,840 kg) in all. One slab stands in the center, with four arranged around it. A capstone lies on top of the five slabs, which are astronomically aligned. An additional stone tablet, which is set in the ground a short distance to the west of the structure, provides some notes on the history and purpose of the Guidestones. (read more)
A message consisting of a set of ten guidelines or principles is engraved on the Georgia Guidestones in eight different languages, one language on each face of the four large upright stones. Moving clockwise around the structure from due north, these languages are: English, Spanish, Swahili, Hindi, Hebrew, Arabic, Chinese and Russian:
1. Maintain humanity under 500,000,000 in perpetual balance with nature.
2. Guide reproduction wisely â improving fitness and diversity.
3. Unite humanity with a living new language.
4. Rule passion â faith â tradition â and all things with tempered reason.
5. Protect people and nations with fair laws and just courts.
6. Let all nations rule internally resolving external disputes in a world court.
7. Avoid petty laws and useless officials.
8. Balance personal rights with social duties.
9. Prize truth â beauty â love â seeking harmony with the infinite.
10. Be not a cancer on the earth â Leave room for nature â Leave room for nature.
- Labels: big brother, conspiracy, control, overpopulation
HER Grace is all she has,
And that, so vast displays,
One Art, to recognize, must be,
Another Art to praise.
Emily Dickinson (1830â86). Complete Poems. 1924.
- Labels: General
A
man was on a journey when he saw a shortcut down a dark alley. Dark
alleys were nothing new to this man, as he has travelled through many of
them over the course of his journey.
Neither were shadows, as he has
even faced his own, but there was something odd about this one because
it seemed to move as he looked at it and it wasn’t his.
He paused, sensing something.
“Who’s there?”, he asked the darkness.
The darkness chose not to respond.
“You might as well show yourself, i can feel you here.”, he said to the silence.
“You
have become much more aware my friend…” came a whisper from the
silence. “There was a time when you were oblivious to me looking over
your shoulder.”, it continued.
“There was a time when i was oblivious to a great many things around me…now is not that time.” The man replied.
“As we both see…long has this meeting been coming.” said the whisper on the breeze blowing by him.
“Aaaah…so is it my time then?” The man whispered back.
“Yes it is…so no, it is not…not yet.”, was the message brought back by the breeze.
The man paused again while he listened to this.
“Before
you were born, GOD knew you and called you by name…You answered that
call and followed Christ until you found yourself anointed before ‘The
Mighty One’ and came back with a message…completing ‘The Sign of
Jonah’.”
The messages carried on the breeze continued;
“The
greatest of evils have always avoided you because of the light within.
Those whom have crossed your path in the past have been defeated, when
you turned the other cheek and did not strike them down to make them
stop…each one, making you stronger.”
“The ‘Art of the Warrior’ and ‘Art of Shen Ku’ have served you well.”, the whisper went on.
“But now…”, the whisper paused and the wind changed direction.
“Now,
you are so aware, your will affects their reality…”, the whisper said
anew. “And they fear their time is ending…as it is.”
“Now, they are feeling desperate, and when you turn the other cheek they may not stop…”
Again
the whisper paused, as the wind increased in intensity and the Shadow
grew, bringing forth words with it. “Then, shall I be forced to
act…Only the survivors that are wise, shall learn their failed
lesson.”
“But i am not in danger now…why reveal yourself?” the man
asked, his hand holding his hat to his head, beard and cowl blowing
freely.
The wind calmed again and the words again became a whisper as
Death drew closer; “It seems senseless to hide now that your senses can
detect me normally…normally i remain undetected until their time.”
Then the man glimpsed for a moment, a tiny glimmer from under a shrouded hood within the shadows.
“Though this is not the first time for you is it?” came the whisper from within.
“No.”
said the man thinking back. “No, i remember a few times in my life,
even as a child, when i thought i was going to die and seeing you say;
“Not this time.”, but it was hazy to begin with, and then i’d forget
about it because i didn’t understand why.”
The glimmer passed away as the shadows shifted, but the whisper remained.
“Because
of your covenant…None shall end your time before it’s time…that’s
not their call to make.” Now Death seemed to engulf him and reform over
his other side. “Those that try too hard to make that call, shall find I
come for the one calling instead.”
The man stood in silence as Death continued talking.
“Because
of your covenant…If you fail to turn the other cheek and strike them
down before it’s time…You will no longer be able to bide a moment for
the rest. You must then use the Keys of Death and the Gates of Hell
Christ gave you to complete the last half of your journey…till the
‘End of Days’ and you take your seat as Judge…for it shall be the
least that serves as the most to separate the sheep from the goats.”
The man’s head dropped. “Can you tell whether i win their hearts and convince them to stop before it’s too late?”
“No.” Death stated, as a matter of fact.
“Free Will keeps the options open. People have until their last breath
to save themselves, but most still wait until their next one to
start…though it may not be coming.”
The wind died down, but the whisper did not.
“The
longer you walk, the greater your chances…But the further you are
from them, the less they understand you. The more you seek to help them,
the more they seek to kill you…It is a fine balance indeed, not an
easy journey.”
“No…but one worth walking.” The man said, as his
head raised up again to look Death in the eyes. “The further they are
from me when they do understand, only brings them closer. Then the ones
still further away can begin to see the light…and every one i can get
to go through the doors i stand before is a victory…because i am, the
last.”
Here, the man paused again, as a tear rolled from his eye
carrying the weight of his next words. “Though i will weep for any who
did not listen, they will also be tears of joy for the ones who did.”
- Labels: ancient clown, angels, being, enlightenment
Blessings Everyone:
Someone once said something about walking a mile in another person’s shoes to learn empathy.
Do you have 8 min. to walk a mile with me?
You can still wear your own shoes.
your humble servant,
ancient clown
- Labels: above top secret, ancient clown, empathy, evolution, philosophy, poetry
The execution of Ruth Snyder
Tom Howard – January 12, 1928
Capital punishment or the death penalty is a legal process whereby a person is put to death by the state as a punishment for a crime. The judicial decree that someone be punished in this manner is a death sentence, while the actual process of killing the person is an execution. Crimes that can result in a death penalty are known as capital crimes or capital offences. The term capital originates from the Latin capitalis, literally “regarding the head” (referring to execution by beheading).
Capital punishment has, in the past, been practised by most societies (one notable exception being Kievan Rus);
currently 58 nations actively practise it, and 97 countries have
abolished it (the remainder have not used it for 10 years or allow it
only in exceptional circumstances such as wartime). It is a matter of active controversy in various countries and states, and positions can vary within a single political ideology or cultural region. In the European Union member states, Article 2 of the Charter of Fundamental Rights of the European Union prohibits the use of capital punishment.
Currently, Amnesty International considers most countries abolitionist. The UN General Assembly has adopted, in 2007, 2008 and 2010, non-binding resolutions calling for a global moratorium on executions, with a view to eventual abolition.
Although many nations have abolished capital punishment, over 60% of
the world’s population live in countries where executions take place,
such as the People’s Republic of China, India, the United States of America and Indonesia, the four most-populous countries in the world,
which continue to apply the death penalty (although in India, Indonesia
and in many US states it is rarely employed). Each of these four
nations voted against the General Assembly resolutions. (read more)
“Everyone fears punishment;
everyone fears death, just as you do.
Therefore you do not kill or cause to be killed.”
- Labels: death
I was walking near the shores of mille lacs lake
when i noticed a bunch of clover…
looking closer i saw all the clover was four leaf clover…
a treasure, fortune in nature…good luck !!!
- Labels: experience, imagination, Life, lucky, nature, now
There is little room for the realities of economic life –
faced by the majority of the worldâs people – within the scope of widely
accepted and conventional economic theory. There is a particular
exception to this general tendency and that is embodied in the theoretical
framework of Amartya Sen who has clearly brought human compassion into the
realm of economics.
Amartya Kumar Sen was born on November 3, 1933 and was the
sole recipient of the 1998 Nobel Memorial Prize in Economic Sciences for his
work on welfare economics. He is currently a Professor of Economics and
Philosophy at Harvard University and is also a fellow of Trinity College at the
University of Cambridge. He is known for
his astute analysis of economic theory as it relates to the actual realities
that haunt the underprivileged in the world.
He examined, in detail, the economic conditions that result in famine,
homelessness and unemployment.
sole recipient of the 1998 Nobel Memorial Prize in Economic Sciences for his
work on welfare economics. He is currently a Professor of Economics and
Philosophy at Harvard University and is also a fellow of Trinity College at the
University of Cambridge. He is known for
his astute analysis of economic theory as it relates to the actual realities
that haunt the underprivileged in the world.
He examined, in detail, the economic conditions that result in famine,
homelessness and unemployment.
Sen was born in East Bengal, India in the region that is now
called Bangladesh. His family is very distinguished with strong roots in
academia and government. As a
nine-year-old boy, he witnessed the horrendous famine that devastated Bengal in
1943, in which three million people perished. He would later conclude that this
terrible loss of life was unnecessary.
This experience seemed to have exerted a powerful influence upon where
his future career would take him.
called Bangladesh. His family is very distinguished with strong roots in
academia and government. As a
nine-year-old boy, he witnessed the horrendous famine that devastated Bengal in
1943, in which three million people perished. He would later conclude that this
terrible loss of life was unnecessary.
This experience seemed to have exerted a powerful influence upon where
his future career would take him.
In his seminal work entitled, Development as Freedom,
Amartya Sen claims that, âEnhancement of human freedom is both the main object
and the primary means of development.â
In his view, freedom encompasses economic facilities, political
freedoms, social opportunities, transparency guarantees and protective
security. Within this context, freedom
is not simply a political attribute, but has very practical manifestations such
as accessibility to adequate health care, housing, etc.
Amartya Sen claims that, âEnhancement of human freedom is both the main object
and the primary means of development.â
In his view, freedom encompasses economic facilities, political
freedoms, social opportunities, transparency guarantees and protective
security. Within this context, freedom
is not simply a political attribute, but has very practical manifestations such
as accessibility to adequate health care, housing, etc.
Sen proposed a model for economic development that is
substantively different from the conventional paradigm. While obviously a proponent of free trade, he
envisions a very different approach to its implementation. He identifies the traditional ethics,
exemplified in the policies of the International Monetary Fund (IMF) and the
World Bank, as focusing on the primacy of income and wealth. Furthermore, he defines poverty as a
âdeprivation of elementary capabilities which can lead to premature mortality,
illiteracy and other consequences.â
substantively different from the conventional paradigm. While obviously a proponent of free trade, he
envisions a very different approach to its implementation. He identifies the traditional ethics,
exemplified in the policies of the International Monetary Fund (IMF) and the
World Bank, as focusing on the primacy of income and wealth. Furthermore, he defines poverty as a
âdeprivation of elementary capabilities which can lead to premature mortality,
illiteracy and other consequences.â
He has postulated a freedom-based orientation to policies
geared towards economic development. The
author states that, âWith adequate social opportunities, individuals can
effectively shape their own destiny and help each other. They need not be seen primarily as passive
recipients of cunning development programs.â
geared towards economic development. The
author states that, âWith adequate social opportunities, individuals can
effectively shape their own destiny and help each other. They need not be seen primarily as passive
recipients of cunning development programs.â
This unique perspective allows application of this economic
model not only to developing countries but also to the developed world. The fact that tens of millions of Americans
lack access to adequate health care provides a striking example. A link between income and mortality can also
be readily established. For example, the
life expectancy of African-Americans compare to poor countries such as China,
Sri Lanka, Jamaica and Costa Rica.
model not only to developing countries but also to the developed world. The fact that tens of millions of Americans
lack access to adequate health care provides a striking example. A link between income and mortality can also
be readily established. For example, the
life expectancy of African-Americans compare to poor countries such as China,
Sri Lanka, Jamaica and Costa Rica.
In this view of development, a consideration of personal
liberties cannot be divorced from economic consequences. The link between income and poverty is, of
course, self evident. Freedom can be
seen not only as residing in so-called political freedoms, i.e. freedom of
speech and freedom of assembly, but also dependent upon those aspects of
economic life that are fundamental to living successfully, i.e. adequate health
care, housing and food, referred to as substantive freedoms. What good are political freedoms to those who
expend all their energy simply trying to survive?
liberties cannot be divorced from economic consequences. The link between income and poverty is, of
course, self evident. Freedom can be
seen not only as residing in so-called political freedoms, i.e. freedom of
speech and freedom of assembly, but also dependent upon those aspects of
economic life that are fundamental to living successfully, i.e. adequate health
care, housing and food, referred to as substantive freedoms. What good are political freedoms to those who
expend all their energy simply trying to survive?
From this economic perspective, development is seen in terms
of substantive freedoms and requires an analysis of the unfreedoms that people
may suffer. This differs substantially
from the current operational approach of the traditional institutions. The IMFâs approach to economic development
often exacerbates, or, in extreme cases, creates the very inequities that make
the plight of the poor even more devastating.
of substantive freedoms and requires an analysis of the unfreedoms that people
may suffer. This differs substantially
from the current operational approach of the traditional institutions. The IMFâs approach to economic development
often exacerbates, or, in extreme cases, creates the very inequities that make
the plight of the poor even more devastating.
Sen has devoted much of his attention to the idea of justice
and from this idea he has evolved his economic theory. He has detailed his analysis of justice in
his work entitled, The Idea of Justice.
He has approached the theory of justice through the diagnosis of
injustice. From his analysis,
understanding involves reasoning and critical examination. He stresses the roles of rationality and
reasonableness in understanding the demands of justice. Coming from this orientation, he has
concluded that the implementation or evaluation of social change should focus
on whether or not such change would enhance justice.
and from this idea he has evolved his economic theory. He has detailed his analysis of justice in
his work entitled, The Idea of Justice.
He has approached the theory of justice through the diagnosis of
injustice. From his analysis,
understanding involves reasoning and critical examination. He stresses the roles of rationality and
reasonableness in understanding the demands of justice. Coming from this orientation, he has
concluded that the implementation or evaluation of social change should focus
on whether or not such change would enhance justice.
In his view, injustice may either arise systemically or stem
from individual behavioral transgressions.
In Senâs mind, injustice must be evaluated at the level of the
individual as well as the institutions.
For example, a society that prides itself on the democratic nature of
its institutions may quietly condone and neglect the poverty and hunger that is
a fundamental part of the lives of some of its people. Within the paradigm that Sen has proposed, this
reality is an injustice in part because it is readily open to remedy. This practical consideration of the real
impact that social institutions and public policy have on the lives of
individuals represents a radical departure in regards to the analysis of the
institutions themselves. Within this
point of view, the emphasis is on reasoned and rational arguments rather than
relying on articles of faith and unreasoned convictions; reasoning and justice
are, therefore, regarded as interdependent factors.
from individual behavioral transgressions.
In Senâs mind, injustice must be evaluated at the level of the
individual as well as the institutions.
For example, a society that prides itself on the democratic nature of
its institutions may quietly condone and neglect the poverty and hunger that is
a fundamental part of the lives of some of its people. Within the paradigm that Sen has proposed, this
reality is an injustice in part because it is readily open to remedy. This practical consideration of the real
impact that social institutions and public policy have on the lives of
individuals represents a radical departure in regards to the analysis of the
institutions themselves. Within this
point of view, the emphasis is on reasoned and rational arguments rather than
relying on articles of faith and unreasoned convictions; reasoning and justice
are, therefore, regarded as interdependent factors.
In his writing, Sen claims that the age of European
Enlightenment in the 18th and 19th centuries has had a marked influence on his
thinking. He describes the idea of
justice from two historic perspectives.
The first he refers to as âtranscendental institutionalism.â This represents the point of view taken by
such notable philosophers as Thomas Hobbes and Rousseau. They envisioned a perfect justice that could
be realized if the institutions themselves were perfected. This approach does not, however, take into
account the behaviors of ordinary people and their social interactions. Sen believes this to be a major flaw, and, in
many ways, an impediment to real justice.
Enlightenment in the 18th and 19th centuries has had a marked influence on his
thinking. He describes the idea of
justice from two historic perspectives.
The first he refers to as âtranscendental institutionalism.â This represents the point of view taken by
such notable philosophers as Thomas Hobbes and Rousseau. They envisioned a perfect justice that could
be realized if the institutions themselves were perfected. This approach does not, however, take into
account the behaviors of ordinary people and their social interactions. Sen believes this to be a major flaw, and, in
many ways, an impediment to real justice.
The other perspective he refers to as ârealization-focused
comparisons.â This idea examines actual
realizations and accomplishments. In
defense of this approach, he cites such well-known thinkers as Adam Smith,
Jeremy Bentham and John Stuart Mill. As
far as Sen is concerned, âThe rules may be right, but what does emerge in
society â the kinds of lives that people actually live.â This particular focus lies at the heart of
Senâs thinking. This point of view can
be readily summarized in Senâs own words, âThe need for an accomplishment-based
understanding of justice is linked with the argument that justice cannot be
indifferent to the lives that people can actually live.â
comparisons.â This idea examines actual
realizations and accomplishments. In
defense of this approach, he cites such well-known thinkers as Adam Smith,
Jeremy Bentham and John Stuart Mill. As
far as Sen is concerned, âThe rules may be right, but what does emerge in
society â the kinds of lives that people actually live.â This particular focus lies at the heart of
Senâs thinking. This point of view can
be readily summarized in Senâs own words, âThe need for an accomplishment-based
understanding of justice is linked with the argument that justice cannot be
indifferent to the lives that people can actually live.â
Sen proposed that reason needs to be balanced by an
instinctive revulsion to cruelty and to insensitive behavior and that the
remedy for bad reasoning is better reasoning.
Sen was strongly influenced by John Rawls in regards to formulating his
theory of justice. In Senâs scheme,
justice must include the fundamental property of fairness and the application
of reasoned judgment. He strongly
asserts that individuals have a deeply
held inner sense of justice and a conception of the good. The following statement provides some
insights into his thinking, âWhy should we regard hunger, starvation and
medical neglect to be invariably less important than the violation of any kind
of personal liberty.â In his mind,
justice must encompass an actual assessment of real freedoms and capabilities.
instinctive revulsion to cruelty and to insensitive behavior and that the
remedy for bad reasoning is better reasoning.
Sen was strongly influenced by John Rawls in regards to formulating his
theory of justice. In Senâs scheme,
justice must include the fundamental property of fairness and the application
of reasoned judgment. He strongly
asserts that individuals have a deeply
held inner sense of justice and a conception of the good. The following statement provides some
insights into his thinking, âWhy should we regard hunger, starvation and
medical neglect to be invariably less important than the violation of any kind
of personal liberty.â In his mind,
justice must encompass an actual assessment of real freedoms and capabilities.
Amartya Sen applied his conceptions of justice, freedom and
the use of reason to economics in his seminal work entitled, On Economic Inequality,
and formulated an economic paradigm that continues to challenge the
conventional approaches to economic development. His sensitivity to the plight of many of the
worldâs people lies at the very heart of his conclusions.
the use of reason to economics in his seminal work entitled, On Economic Inequality,
and formulated an economic paradigm that continues to challenge the
conventional approaches to economic development. His sensitivity to the plight of many of the
worldâs people lies at the very heart of his conclusions.
- Labels: General
