The following are the conclusions, which emerge from the above analysis:
1. An exclusive system of economics by any name or designation for Buddhists as individuals, communities or nations is impractical, unimplementable and unwarranted. It is idle to pursue a discipline or practice of Buddhist Economics.
2. While Buddhist wisdom and values have a very important contribution to make to any economic system which a nation adopts for its development, whatever has been offered by various advocates as Buddhist Economics may not replace either centrally planned socialist economics or free market capitalist economics.
3. Basic needs of every human being have to be met wherever one may be – irrespective of ethnicity, creed, or any other specificity -- so that NO man, woman or child goes hungry; is subject of malnutrition, preventable disease, illiteracy and ignorance; is discriminated on any ground or socially and economically exploited; and is obstructed or prevented from achieving the highest fulfillment of one’s destiny according to talent, skill and aptitude.
4. Diversity as regards the availability, access, affordability, rate of increase, and security of resources, which each human being has at one’s disposal at varying degrees, is bound to perpetuate the prevailing inequalities and the ineluctable hierarchy of needs. This phenomenon is best explained by the Buddhist theory of Kamma, which calls for informed contentment (santutthi), coupled with the recognition that one’s lot can be improved by one’s own effort through virtuous life.
5. The Buddhist code of ethics and morality, which underscores the respectful consideration and moderation in the use of all available resources – human, material, financial, ecological and environmental – and their application for the widest possible benefit of all sentient beings, is valid universally for the entire humanity.
6. As the belief in rebirth reinforces, the future generations for whom the planet is to be protected, conserved and developed by us may well be ourselves returning over and over again.
7. This is the conclusion, which Humanistic Buddhism derives from the teachings of the Buddha and emphasizes in applying Buddhism for the benefit of all sentient beings here and now.
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This brief and even cursory examination of a rather representative (but in no way exhaustive) array of writings by a variety of authors from both the East and the West over the last one hundred and twenty-five years reveals that the search for similarities, parallels and contact points between Buddhism and Science remains an unfinished task.
Buddhists and friends of Buddhism, who have been on the whole impressed by the science-friendly disposition of Early or Pali Buddhism (in contrast to the Judeo-Christian interaction with scientific findings), have made enthusiastic claims, and some may even be a bit far-fetched. But a number of important results has ensued: