Dear Gillian The reason is simple and straight forward. The inequalities and injustices implicit within the division of labour of predatory capitalism is cleverly blamed
Tag: capitalism
Capitalist Criminality and the Myth of ‘Psychiatric Wards’ in the USSR
Unraveling a 70-Year-Old Photographic Mystery I have come across three distinct references within Western discourse that repeat the ‘myth’ that the USSR possessed Psychiatric Hospitals
Notes on Suicide in Post-1945 Japan
The defeat (and the nature of that defeat) of the Japanese Imperial System in 1945, led to one of the most comprehensive (and ambitious) colonisation
JK Rowling is Not a Woman…
JK Rowling is not a woman – she is a self-serving capitalist. This person struck-lucky by inventing a version of Lord of the Rings for
Why ‘Black Lives Matter’ are Not ’Being Heard’ in the UK!
Black Lives Matter in the UK: ‘We’re still not being heard’ All racism arises from the conditions (i.e. ‘division of labour’) prevalent within the predatory
Early Buddhism: How the Buddha ‘Rejected’ the Treasure-Seekers!
Most lay-people, however, practice Buddhism whilst being married, having children and holding-down a job. Even so, and despite all the extra entanglements and barriers of commitment, the Buddha still stated that lay-people, if devoted to their practice, can still realise enlightenment, even though it is not an easy task. A male lay-follower of the Buddha is referred to as an ‘Upasaka’, and a female practitioner as an ‘Upasika’. These two terms refer to ‘lay’ practitioners that sit near to the Buddha (or his monastics) and ‘listen’ carefully (and with respect) to the Dhamma instruction being explained. These ‘lay’ practitioners then go back to their homes and carefully recall (and record) the Dhamma lesson which they put into their daily practice. However, the crux of this article is about two other categories of ‘lay’ person explained by the Buddha in his Suttas, but which are not often mentioned within Western discourse. This means that the Buddha actually explained ‘six’ (6) categories of human-beings in his Suttas – with four referring to his followers – and two to ‘non-believers’. Who are these ‘non-believers’, and why did the Buddha bother to explain their presence?
