Author: Soraj

I teach philosophy at the International Buddhist Studies College, Mahachulalongkornrajavidyalaya University. I am also Research Fellow at the Center for Science, Technology, and Society, Chulalongkorn University.

Categories
Craig Smith

What is the Meaningful Broadband Working Group?

What is meant by “Meaningful Broadband?”

Meaningful Broadband refers to an innovative framework of broadband deployment for emerging markets.  The term refers to the need for coordinated deployment of “broadband ecosystems” – encompassing backbone, Last Mile options, devices and content – which have meaningful impacts on users.

What is the Meaningful Broadband Working Group (MBWG) in Thailand?

It is a coalition between regulators and telecommunications operators in Thailand.   It is based at Chulalongkorn University and is joint venture between Center for Ethics of Science and Technology and Digital Divide Institute.

Is this coalition common in other countries?

No.  Normally at odds with each other, operators and regulators usually do not join voluntarily into a coalition of this type.  It may be the only such national coalition in the world.

Why is this needed?

Thai government, lagging in broadband deployment, urgently needs to accelerate high speed internet in order to enhance the productivity of government services, and achieve essential public policy reforms.1 The private sector urgently needs broadband for market growth.  But these goals cannot be reached without new forms of public private cooperation and cost sharing with the private sector.

Isn’t broadband, by its very nature, beneficial to society?

No.  Broadband is not a public good.  It is a powerful force for change that can bring benefit or harm to a society (or more likely a combination of both).  Still in its infancy, broadband is not just another medium of communications but a meta-medium which will soon encompass all other media.  Increasingly, broadband does not merely convey information but increasingly it will shape behavior of citizens. Given the consequences of broadband to society, it is essential that broadband be harnessed by leaders to achieve optimal benefits to society – and to anticipate and mitigate any harmful impacts.

What negative impacts could occur if broadband is deployed for no explicit purpose?

If guided by the unsound public and private policies and any ill-conceived regulatory mechanisms, broadband could accelerate gaps between rich and poor, undermine fundamental traditions and values, accelerate urban sprawl while undermining rural economies, and cause addictive behaviors, particularly among poorly educated young persons.

What meaningful impacts can be achieved through broadband?

Meaningful broadband properly deployed and funded, could bring equity to emerging markets, scale up microcredit and boost SME growth, creating a new middle class that could bring stability to fragile economies.  Broadband could shift the locus of economies towards human resources development via lifelong learning, workforce development, and SME growth.  It serves as a trigger for education reform as well as introducing informal interactive learning via edutainment. It could cause a reverse emigration from Bangkok back to rural villages and it could promote eco-tourism (e.g. through broadband enabled English language training) and introduce “smart infrastructures” through which countries can reduce their carbon footprint.   Broadband could enhance the productivity and accountability of government bureaucracies, reducing corruption while strengthening democracies process from the bottom up.  It could enhance the “creative economy” in Thailand, tapping the openness and creativity of Thais to enhance the competitiveness of the Thai economy.  It could enhance the quality of Thai higher education and teacher training as well as cause the academic sector to move towards online curriculum, furthering lifelong learning.  Broadband is essential for extending banking services to the unbanked and in that way to promote savings and creditworthiness among low income populations. Finally, broadband could communicate the ethics advocated by His Majesty the King (Sufficiency Economy.)

Can’t markets, left to themselves, produce these benefits?

No.   Private sector investment and market-development activities are essential but not sufficient to deliver the benefits of broadband.  Market forces must be reshaped through public policy, regulation, subsidy and voluntary practice to enhance benefits of broadband as well as to minimize harm. However, none of these positive changes made possible by broadband can emerge without the coordinated and skillful development of broadband ecosystem.  Perhaps more than any other industry, telecommunications industry is itself constructed as a “compact” between public and private sectors.  This compact needs to be re-drawn in the digital age?

So, is this something that has to be pushed on the private sector?

No. Support for meaningful broadband has come more from business than government. Though mobile supply chains have been able to achieve remarkable cell phone penetration without active assistance from government, they have not had corresponding success with inducing cell phone users to upgrade to internet.   To fulfill their own ambitious goals for broadband penetration, commercial forces must get help from government.   They cannot get this help without establishing broadband as a public good, e.g. Assuring governments that broadband will have meaningful impacts.  To successfully leapfrog into broadband,   the private sector needs to establish policies that move into close alignment with government reformers.

Is that the purpose of Meaningful Broadband Working Group in Thailand?

Yes.  The aim of Meaningful Broadband Working Group (MBWG) in Thailand is to accelerate broadband penetration.  It must do so in a way that fulfills commercial goals while also enabling specific public policy reforms sought by governments.

What outcome are the expected from MBWG?

Once MBWG understand how market forces are planning to introduce broadband to Thai citizens and institutions, MBWG may well consider new public-private partnerships that bring new money to the table in the form of public-private partnerships.   The ultimate outcome of MBWG is a genre of public private partnerships that could support the meaningfulness of broadband.

Who are members of MBWG?

Members currently consist of five major telecommunications operators, represented by their top executives (CEOs or chairmen) and the independent government regulatory agency, NTC, represented by two of their commissioners.

Why is membership so restrictive?

The six members of the Working Group, by themselves, are a core group of motivated stakeholders.  They can make quick decisions that are urgently needed within the time frame that Meaningful Broadband is achievable.  Given the breadth of private sector participation in MBWG, representing a 94% market share, it is unlikely that any single commercial bias could enter MBWG’s formulations.   Furthermore, all of MBWG’s deliberations will be transparent. They will be guided by Chulalongkorn University Secretariat.

What is the near term agenda of MBWG?

The agenda will be set by the first formal meeting of this group in July 2, 2008.  It may well consider spectrum policy reforms, market-development collaborations, technological innovations, and financial innovations, as well as the design of new public-private partnerships which would introduce subsidies into mobile supply chains.   One certain agenda item is to consider ways to alter the formula for universal services obligations, which has to be rethought for the broadband era.   Another agenda topic will be to achieve the economic analysis needed to precisely define the role of broadband in the model of economic stimulus being embraced by the Ministry of Finance of the Kingdom of Thailand and how broadband becomes integrated into the planning of the National Economic and Social Development Board. To this end, MBWG members desire a substantive “sit down session” with the current Prime Minister to determine his vision for the Kingdom of Thailand.

Where and how did the Meaningful Broadband framework emerge?

After 15 years of deliberations and hundreds of conferences on the topic of “digital divide,” held all over the world,  the theme of broadband has emerged as the highest priority among governments,  think tanks, business associations,  intergovernmental agencies,  NGOs, and  leading corporations that have been involved in the discussion about how to harness digital technology for public benefit.  These leading institutions now agree that developing countries cannot compete effectively with advanced countries without an approach to broadband that is designed for their needs.

How did Indonesia set the stage for MBWG in Thailand?

The model we are using was originally formulated in Indonesia.   Republic of Indonesia’s Department of Information and Informatics (DepKominfo) asked an NGO called Investor Group Against Digital Divide (IGADD) to recommend an innovative broadband policy.   This policy, which has resulted from interactions with over three hundred leaders of Indonesia, is being presented in three stages, framework development, through a document called Meaningful Broadband Report, model construction, in which an economic model will address investor criteria for entering new public private partnerships, and implementation phase which will emphasize public/private partnerships.   IGADD is linked to the Meaningful Broadband Working Group through the Digital Divide Institute, and DigitalDivide.org, which is also the web site for MBWG.

How is Chulalongkorn University involved?

MBWG was created on February 23, 2009, in an event at the university hosted by the Chairman of the University Council Dr. Charas Suwanwela. At this event, various CEOs and regulators responded positively to the invitation to join the Working Group.   At the same time, the university’s Center for Ethics of Science and Technology, led by Prof Soraj Hongladarom, accepted the role of Secretariat for MBWG, which is directed by Prof Craig Warren Smith.

How is the Office of the Prime Minister involved?

MBWG has held meetings with the Office of the Prime Minister, and in these meetings MBWG has requested a holistic vision of how this current Kingdom of Thailand government can be served by broadband.  MBWG has formally requested a process of its interface with the Cabinet and the National Economic and Social Development Board.  MBWG wishes the government to clarify how its own goals could be served by broadband and, in this light, to clarify how the costs and risks of delivering these broadband-enabled benefits should be shared with broadband.

Who funds MBWG?

Funding for the launch activity for MBWG was provided by Nokia Siemens Network and Chulalongkorn University.  Next stage funding, for framework development, was provided by the National Telecommunications Commission.  A budget for ongoing operating support of MBWG will be presented for consideration to the members of MBWG in its July meeting.  Additional research funds are requested of NESDB and Crown Property Bureau.

What is MBWG’s international agenda?

A number of intergovernmental agencies with offices in Bangkok – World Bank, ADB, ITU, ASEAN, UNESCO, and EU – have each offered their services to MBWG to provide best practices.  ASEAN has invited MBWG to propose Meaningful Broadband as a framework for the regional cooperation and national capacity building to close Digital Divide in the nine Asian countries.

Categories
Buddhism

Public Lecture: “Knowledge, Logic and Exercise”

Topic: Knowledge, Logic and Exercise: Three Fundamentals of Buddhism in the Process of Globalization

Lecturer: Prof Ravindra Kumar

Dr. Ravindra Kumar is a universally renowned Indologist and the former vice chancellor of Meerut University, India.

Date: 23 June 2009

Time: 13.00 – 15.00 hours

Room: 707, Boromratchakumari Bldg., Faculty of Arts, Chulalongkorn University

Public talk, no fees whatsoever.

***

Abstract

Knowledge, Logic and Exercise: Three Fundamentals of Buddhism in the Process of Globalization

Buddhism, derived from the word ‘Buddha’, is a way of life shown by Buddhas [Awakened]. It has accorded exemplary dimensions to social and political philosophies in general and spiritual thinking in particular. It calls upon the man not to become indifferent from the realty of life, but to live it well, and make it purposeful. It stresses upon making the life dynamic, and not simply having it based on ideals. Moreover, by making morality and ethics an essential part of human practices, it is in favour of bringing pre-established welfaristic rule and system within the range of inevitable ‘Law of Change’. Doubtlessly, this call of Buddhism is important to make the life meaningful. But, accepting knowledge, logic and exercise to be the fundamentals of his philosophy of life by Gautama Buddha himself, and his call of taking these fundamentals too within the scope of ‘Law of Change’ is of utmost importance. This call of Buddha has proved to be significant for centuries. It has been a subject of study and analysis from time-to-time, and remains so till today. Particularly, in these days of constantly increasing process of globalization it could play a vital role in its strengthening and also to grant it a unique and long memorable dimension if accepted accordingly.

Categories
conference

มิติทางสังคมและจริยธรรมของเทคโนโลยีสารสนเทศ

การประชุมวิชาการ “มิติทางสังคมและจริยธรรมของเทคโนโลยีสารสนเทศ”
ห้อง 105 อาคารมหาจุฬาลงกรณ์ จุฬาลงกรณ์มหาวิทยาลัย

15 กรกฎาคม พ.ศ. 2552
******************************

กำหนดการ

8:45 – 9:00     พิธีเปิด
9:00 – 9:45     “พระพุทธศาสนากับเทคโนโลยีสารสนเทศ”
ศ. ดร. สมภาร พรมทา

9:45 – 10:15    พัก

10:15 – 11:00     “Blogging and Thai Society: Unleashing Potentials and Perils in a Troubling Democracy”
ผศ. ดร. พิรงรอง รณะนันทน์

11:00 – 11:45    “Impacts of the Social Network in Thai Society”
ผศ. ดร. ภัทรสินี ภัทรโกศล

11:45 – 12:30    “The Philosophy of Creative Commons and Open Source Movement”
รศ. ดร. โสรัจจ์ หงศ์ลดารมภ์

12:30 – 13:30     อาหารกลางวัน

13:30 – 14:15     “Information Technology and the Threat towards a Surveillance Society in European Countries: Some Lessons for Thailand?”
ผศ. ดร. กฤษณา กิติยาดิศัย

14:15 – 15:00     “การรู้เท่าทันสังคมใหม่ในโลกอินเทอร์เน็ต”
ผศ. ดร. ดวงกมล ชาติประเสริฐ

15:00 – 15:30     “How Data Can Survive Over the Internet World”
นายวศิน สุทธฉายา

15:30 – 16:00     พัก

16:00 – 16:30     “Web 2.0 กับการสื่อสารทางการเมือง : จากแนวคิดสู่หลักฐานเชิงประจักษ์”
นางสาวพิมลพรรณ ไชยนันท์

16:30 – 17:15     อภิปรายทั่วไป

*ไม่เก็บค่าลงทะเบียน*

การบรรยายทั้งหมดเป็นภาษาไทย

รายละเอียดจะแจ้งให้ทราบเป็นระยะๆ

Categories
Craig Smith

Vesak

Vesak:

Buddha’s Unfinished Business in Thailand

By Craig Warren Smith

On May 9 the moon over Bangkok will be bright and the streets empty.   Why?  Because in 1950 the World Fellowship of Buddhists arbitrarily decided that the moon’s fullest day in May would each year mark Buddha Day, what Thais call Visak.

So what does Visak mean for Thais this year?  It is tempting to answer: time to go shopping.

Hmmm.  Filling up one’s shopping cart at Siam Paragon may not be a good way to celebrate the legacy of the Sakya prince who for over 2500 years has inspired the civilized world to look beyond material pleasures to find the deeper meaning of their lives.

Instead, Beyond that Thais – particularly the country’s leaders — should consider three compelling factors that make Buddha Day relevant to Thailand today.

  1. EDUCATION:  Shedding its status as a religion, Buddhism is being reborn as a secular learning process called “mindfulness.” Mindfulness is an essential skill for every Thai, not just monks.  It could bring new life to Thailand’s antiquated educational system.

At a time when Asians get their values from the West, that are surprised to learn that Westerners increasingly get their values from Asia. America is Buddhism’s new Mecca.  It started about 40 years ago,  when Buddhist adepts from Southeast Asia, Korea, China and Tibet found San Francisco as their new watering hole. As these separate Asian cultural influences canceled out each other, Buddhism spread through US universities and emerged as a secular philosophy called “mindfulness,” a sophisticated way of training the mind which has replaced the West’s idiotic fixation on Freudian psychology as a way to cope with stress.   At least 1,000 peer-reviewed journals explain how health care systems can achieve their aims more quickly, less expensively and more ethically if they incorporate mindfulness into their therapies.

But stress-reduction is not all that mindfulness can do. Some of America’s most prestigious neuroscience labs have produced functional magnetic resonance images that prove how mindfulness can make the brain more pliable (they call it by the fancy word “neuroplasticity,”) and therefore a basis for interactive learning. “Learning how to learn” is a 21st century art, says the Dalai Lama. One of his students,  the best selling author Dan Goleman explained that mindfulness is the key to “emotional intelligence,” suggesting the more than cognitive skills are involved in learning.  Like Goldman, MIT Professor (and AmericanBuddhist) Peter Senge has sold millions of books proposing that educational systems be remade into mindfulness-inspired “learning organizations.”   He says mindfulness presents a shield against addictions.  Thais could use mindfulness to tackle alcohol, sex and smoking addictions.

  1. THE ECONOMY:  A Buddhist philosophy called “sufficiency economy” is not just an ethical plaything of the monarchy.  It could be the key to a distinctly Thai approval to economic stimulus:  mindfulness help revive GDP while at the same time halting mindless consumerism and lessen global warming.

It may be a good thing that that ASEAN Summit in Pattaya didn’t happen.  Thailand did not offer its own home-grown model of economic stimulus to offer to their ASEAN partners.   “Buddhist economics,”  a term introduced by EF Schumacher in 1973 refers to the notion that, after meeting basic needs,  economies need not be geared to endless consumerism but to the cultivation of fundamental human values.  His Majesty the King embraced this notion, renaming it Sufficiency Economy.  Thanks to the Crown Property Bureau, Sufficiency Economy is becoming part of the national education curriculum, but it could go further to become the basis of economic transformation.   The Thai National Economic and Social Development Board (NESDB) should take notice.

  1. DEMOCRACY:   Mindfulness is a key to strengthening citizen participation in Thailand and, by so doing,  solving the tug-of-war between red and yellow shirts.   Democracy could grow from the bottom-up.

Democracy isn’t just about “one man, one vote,”  a notion that can be corrupted through vote buying and debased through crass populism.  Democracy works when citizens participate, rather than wait for government to fix things. As noted by the Dalai Lama,  Buddhism is ultimately democratic in that it focuses on helping each citizen make his own free choice about how to find happiness.

Thai democracy has been high-jacked as a political slogans by red shirts and yellow shirts.  oriented and Yellow-shirted coalitions.  The Thai government should take a cue from Paiboon xx, the former deputy prime minister,  by

Again, the question of how to bring interactive learning to the village level through mindfulness practices should be a serious topic for the NESDB,  who could formulate an economy based on technology-assisted interactive learning in which mindfulness becomes a driving force.

WHERE TO START?

The Prime Minister should ask the Education Ministry’s Commission on Basic Education to bring mindfulness into the school curriculum.  He should ask the Science & Technology Ministry’s NECTEC into a design center for software based on  mindfulness principles. He should ask the National Telecommunications Commission for regulations  that cause Thailand’s mobile operators to bring mindfulness learning applications to cell phone users in Thailand.

To fulfill the meaning of Visak,  leaders of Thailand must offer an alternative to the vapid “lifestyle” concepts promoted to consumers.   The life choices of the Buddha lead not  to consumerism but to happiness.   Thus, Visak offer the course-correction that Thai society needs.  To be stewards of the Buddha’s own vision,  they must bring this lifestyle into the 21st century using all the tools at our command.

Craig Warren Smith, is the Director of the Meaningful Broadband Working Group at Chulalongkorn University. This month he is the resident meditation teacher in Amanjiwo,  a resort located near the ancient Buddhist temple Borobodur, Indonesia. www.amanjiwo.com.

Categories
bioethics

Research Ethics in Thailand

I am now in Singapore attending an international conference on “clinical research ethics.” My presentation is about the existing structures and emerging issues about research ethics in Thailand. Enjoy.

Categories
information technology

เทคโนโลยีกับความสุข

บทความเรื่อง “เทคโนโลยีกับความสุข” ซึ่งเป็นส่วนหนึ่งของโครงการ Gross National Happiness สามารถดาวน์โหลดได้แล้ว

Categories
conference

Social and Ethical Dimensions of Information Technology

การประชุมวิชาการ “มิติทางสังคมและจริยธรรมของเทคโนโลยีสารสนเทศ”
ห้อง 105 อาคารมหาจุฬาลงกรณ์ จุฬาลงกรณ์มหาวิทยาลัย

15 กรกฎาคม พ.ศ. 2552

******************************************************************

กำหนดการ

8:45 – 9:00 พิธีเปิด

9:00 – 9:45 “Buddhism and Information Technology”
ศ. ดร. สมภาร พรมทา

9:45 – 10:15 พัก

10:15 – 11:00 “Blogging and Thai Society: Unleashing Potentials and Perils in a Troubling Democracy”
ผศ. ดร. พิรงรอง รณะนันทน์

11:00 – 11:45 “Impacts of the Social Network in Thai Society” ผศ. ดร. ภัทรสินี ภัทรโกศล

11:45 – 12:30 “The Philosophy of Creative Commons and Open Source Movement” รศ. ดร. โสรัจจ์ หงศ์ลดารมภ์

12:30 – 13:30 อาหารกลางวัน

13:30 – 14:15 “Information Technology and the Threat towards a Surveillance Society in European Countries: Some Lessons for Thailand?”
ผศ. ดร. กฤษณา กิติยาดิศัย

14:15 – 15:00 หัวข้อจะประกาศภายหลัง
ผศ. ดร. ดวงกมล ชาติประเสริฐ

15:00 – 15:30 “How Data Can Survive Over the Internet World”
นายวศิน สุทธฉายา

15:30 – 16:00 พัก

16:00 – 16:30 หัวข้อจะประกาศภายหลัง
นางสาวพิมลพรรณ ไชยนันท์

16:30 – 17:15 อภิปรายทั่วไป

Categories
Craig Smith

Return to authenticity

Eastern Buddhism may find some cures for technological and scientific materialism from Buddhism’s new homes in the Western world

Published: 31/03/2009 at 12:00 AM

Newspaper section: Outlook

http://www.bangkokpost.com/leisure/leisurescoop/14293/return-to-authenticity

At a time when many Thai Buddhists are feeling increasingly hopeless over clerical apathy, monks’ acts of misconduct and society’s fierce worship of materialism, contemporary Buddhism in the Western world may help to provide some innovative answers.

At least that is what Prof Craig Warren Smith believes. Currently in Thailand as a visiting lecturer at the Chulalongkorn University Centre for Ethics of Science and Technology, the former professor at the Kennedy School of Government at Harvard University says reformers in various professional fields in the West have drawn their inspirations from Buddhist mindfulness.

“In management, for example, Edward Deming drew from Zen monastic practices to formulate Total Quality Management in the 1980s,” he says. “More recently, MIT professors Peter Senge and Otto Sharma drew from Zen Buddhist principles to bring ideas about ‘learning organisations’ into management.”

Meanwhile, Robert K. Greenleaf helped to establish the field of corporate leadership through his book Servant Leadership which conveys principles of Mahayana Buddhism.”

Concurrently, the Shambhala Institute has been a gathering point for those who wish to link Buddhist meditation with management, while Daniel Goldman, a student of HH the Dalai Lama, introduced the concept of emotional intelligence that has had wide application in management and education, says Prof Smith.

In economics and development, His Majesty the King’s ‘sufficiency economy’ and Bhutan’s Gross National Happiness can be traced back to E.F. Schumacher’s famous Small is Beautiful, which has a chapter on Buddhist economics.

Similarly, many of the “thought leaders” in the field of sustainable development are practising Buddhists or are influenced by Buddhist ideas, he says.

“Nobel laureate in economics Amartya Sen’s Development as Freedom also drew heavily from the Buddhist kingdom of Ashoka to criticise the Lee Kuan Yew (Singaporean) doctrine of authoritarian economics that has been embraced by China and other Asian countries,” he adds.

In health care, Sogyal Rinpoche’s Tibetan Book of Living and Dying has greatly influenced health care professionals’ approach to the experience of death and dying.

“Many concepts of wellness and preventative medicine also involve mindfulness training,” he adds.

Among the pioneers in this field is Jon Kabat-Zinn of the University of Massachusetts Medical School. Himself a meditation teacher, his introduction of stress-reduction techniques through mindfulness practices 20 years ago have now become widely accepted.

Meanwhile, the Dalai Lama’s interaction with leading neuroscientists has led to the formulation of a field called contemplative neuroscience that links neuroscience innovations with Buddhist practices, he explains. In the field of education, he names the Naropa Institute as a main driver of contemplative education in the West which was later welcomed by educators around the world.

Buddhism, he adds, has helped to shift the focus of educational reform from formal education to the shaping of informal learning processes and inner growth through mindfulness. Many thinkers have also drawn from Buddhism for their critiques of modern science for glorifying matters while disregarding the mind.

One of them was Francisco Varela, who passed away in 2001, he says. “He was an innovator in biology with a Harvard PhD who drew from Buddhist principles to criticise the scientific method.” Apart from setting up “first person science” based on Buddhist abhidharma and sutras as well as Western phenomenology, Varela also founded the Mind and Life Institute,which mixes Buddhist viewpoints with science.

Another leading critic of mainstream science is Alan Wallace. A former monk and translator for the Dalai Lama, his works help to deconstruct the sanctity of mainstream science by exposing “scientific materialism”. These pioneers are part of the contemporary Buddhist movement in the West that Prof Smith is also part of. An expert in the field of spiritual computing, he is working with the technology labs of many computer giants to bring Buddhism-inspired principles into the design of next-generation software to answer the spiritual needs of surfers.

All these reformist initiatives are a result of the West’s embrace of core Buddhist teachings and practices in the past century. When planted on Western soil, which does away with the cultural influences of the East, contemporary Buddhism is forced to return to the essence of its teachings and tradition to reveal and uproot materialism.

In modern times, such materialism is the union of technology/science/consumerism. Following in the footsteps of Buddhism’s age-old tradition, contemporary Buddhism in the West seeks to undo this union. Buddhism in the West has emerged not as a quiescent movement but has become a positive force and an instrument of reform, he says.

“It expresses itself in largely hidden ways through innovative ideas and methods that are transforming society. “These innovative ideas are now impacting Asia. And it is causing reformers to draw upon Asia’s Buddhist roots in new ways,” he adds.

Categories
Craig Smith

What is Shambhala?

A Lecture in Chulalongkorn University’s “Buddha in the 21st Century” Series, March 25, 2 pm, Room 708, Boromratchakumari Building, Faculty of Arts, 7th floor, Chulalongkorn University.

Shambhala is an ancient secular tradition with outer, inner and secret aspects — at once intended as a method of achieving a harmonious social order and a way of quelling discord in one’s mind.

Shambhala has long fascinated Westerners since it was first discovered by the British Theosophical Society more than 100 years ago. Pioneers such as Madame Blavatsky called it “shangri-la,” a romantic lost kingdom that popularized in books and films, such as “Lost Horizon” and “South Pacific”. In fact, it is a serious spiritual method, connected with Tibet’s robust folk tradition, e.g. the legend of Gesar, and Buddhist tantras, such as the Kalachakra. Though pre-Buddhist, the tradition of Shambhala is the hidden teaching of some of Tibetan Buddhism’s most significant contemporary exponents, such as the late Chogyam Trungpa and His Holiness the Dalai Lama.

Relevant to the “Buddha in the 21st Century” lecture Series at Chulalongkorn University, is that Shambhala does not emphasize the attainment of individual enlightenment. Rather, it fosters “enlightened society,” and it explicitly aims at using “spiritual warriorship” to achieve a radical course-correction in social systems that have lost their balance with nature.

Shambhala principles are conveyed by the organization Shambhala International, which has 175 meditation centers around the world, including one located in Bangkok. Though this organizations, teachings of Shambhala are expressed to the public by means of a series of weekend programs, called Shambhala Training, to be introduced in Bangkok for the first time April 3,4,5 http://bangkok.shambhala.info

Prof Craig Warren Smith, a Senior teacher of Shambhala Buddhism, now in residence at Chulalongkorn University’s Center for Ethics of Science and Technology will present the lecture. For more than 20 years a Shambhala training instructor, he will lead the upcoming training in Bangkok, which will include the participation of Chulalongkorn’s professor Dr. Soraj Hongladarom as guest speaker.

His lecture March 25 will overview of Shambhala teachings and suggest how and why Shambhala principles are currently being embraced as a complement to conventional Buddhist practice.

Categories
happiness

Web 2.0: Toward Happiness and Empowerment through Interactive Technology

Web 2.0: Toward Happiness and Empowerment through Interactive Technology

Soraj Hongladarom

Department of Philosophy and Center for Ethics of Science and Technology

Faculty of Arts, Chulalongkorn University

Introduction: What is Web 2.0?

Web 2.0 is a new development in the World Wide Web. According to the Wikipedia, the term ‘web 2.0’ refers to “a perceived second generation of web-based communities and hosted services — such as social-networking sites, wikis and folksonomies — which aim to facilitate collaboration and sharing between users.” Its use first became widespread in 2004, after the first O’Reilly Media Web 2.0 conference. Actually, ‘web 2.0’ does not refer to any advancement in technological details, but it shows more how the internet and the technologies of the World Wide Web is used so as to reflect social interaction and the ability for users to share information which was not actually feasible with the way the Web was used before. According to Tim O’Reilly, “Web 2.0 is the business revolution in the computer industry caused by the move to the internet as platform, and an attempt to understand the rules for success on that new platform” (http://en.wikipedia.org/wiki/Web_2).

Many websites that we are familiar with today employ the web 2.0 concepts. A clear example is www.youtube.com, which could well be regarded as the very embodiment of the idea. Youtube does not contain any information on its own. The millions of video clips on its website do not originate from the people who designed the site and put URL on the internet, but from the millions of users worldwide who share the clip with one another. We might look at youtube.com as a huge free market where people come in from all corners to share their information. In the previous incarnation of the Web, what we might conveniently call ‘web 1.0,’ the idea is that information is created and disseminated to the users by the content providers and the webmasters, and the users are in most cases little more than passive consumers who can only choose which chunk of information they would like to get and which one not, but they do not have the power to share their own information with the outside world without themselves becoming webmasters. Web 1.0 creates a wall between the webmasters and the users. Webmasters create, maintain and disseminate information, and the public consume it. With the web 2.0 concept, on the other hand, the line between webmasters and the users has become significantly blurred. The function of the webmasters in youtube.com function, not as ones to choose which video clips should be shown on the first page, which ones on the second and other inner pages, and so on, but the role of the webmasters has almost become invisible, making sure that things run smoothly and that the overall look of the website is pleasing and functional, etc. In short, the role of the webmasters changed from that of ‘masters’ to being more like ‘servants’ who stay out of the limelight and are always there and ready to help.

In this brief paper, I would like to discuss how the web 2.0 concept could be conducive to happiness. As happiness is notoriously a difficult concept to pin down exactly, what I am focusing is rather empowerment of the local communities. As a technology that supports social networking and sharing of all kinds of information, web 2.0 will be instrumental in promoting happiness that is a result of such social empowerment. However, before that vision can be reality, many obstacles need to be overcome. These obstacles will be identified in the course of this paper and I will provide some attempt at showing how they can be eliminated.

Open Source, Open Society and Web 2.0

The web 2.0 concept aligns itself perfectly with that of open source. In software terms, ‘open source’ means that the source code of a particular program is publicly accessible and is intentionally released to the public so that anyone who has the expertise can have a look in order to study it and make improvements. The only requirement for open source is that once one revises and improves on a code, one is bound to publish one’s own revisions and announce this to the public. This is to ensure that any revisions and improvements will be fed back to the system so the benefits still belong to the public. The open source idea is diametrically opposed to the normal practice of most software businesses, which jealously guard their source codes as trade secrets. This ‘proprietary system’ or ‘closed source’ implies that the source code, the very heart of software, belongs to the company as private property. Nobody except for authorized personnel within the company who owns it has the right to open up a piece of software and to do anything with it. Once a user has bought a piece of proprietary software, he or she in effect has agreed to be bound by its terms of use, which in most cases involve the agreement not to tinker with the source code, if they do have the ability to crack open the software get to the inside.

Another well known website illustrates this viewpoint very well. Wikipedia.org is a very widely used online encyclopedia in the world today, and its startling feature has always been that anybody has the right to share their knowledge and expertise with the world by uploading their own contribution to it, thus adding what they know to the global community, adding a share of knowledge for the benefit of everyone. The basic idea of the open society is that every individual is equal, and that idea is also reflected in the wikipedia conception. Knowledge is shared among everybody in the world, and definitely it is not the prerogative of some privileged few.

The open source system is much aligned with open society. According to Karl Popper, an open society is one where there is a system of tolerance, accountability and most of all transparency in information management. A government is open when anybody can monitor its functioning and when it can provide justifications and reasons for its action. This is opposed to governments in closed, totalitarian societies where governments are not accountable to the people, nor are they any transparent in its dealings. In this sense, there are a lot of affinities between open source software system and open society. In the open source concept, there is a system of trust and willingness to share the good with everybody in the community. The authority functions more as one who facilitate things so that the good is brought about in the most efficient manner possible so as to ensure that everybody does have a chance to enjoy the good, rather than hoarding the good to a privileged few as is very often the case in closed societies.

What is crucial here is that open source critically depends on open society. This is a point that seems to be much overlooked by software developers. But in a society where there is no freedom to innovate and no freedom to share information without any restrictions, it is very difficult to image how open source software system can even get started. On the other hand, promoting open access and openly sharing systems such as web 2.0 websites could well lead to more open societies, because, as history has shown many times, maintaining a healthy, democratic society requires that information be fully accessible and fully shared. This is precisely the objective of web 2.0

Web 2.0 and Happiness

So we have now come to the central part of the paper. I would like to show that there is a link between web 2.0 and happiness. Let us note, however, that the term ‘happiness’ here is used here not in the usual psychological or economic sense of ‘subjective well being,’ but in a more ancient and more spiritual sense of cosmic order and harmony. Rationale behind this is rather complex, and at least requires a full paper of its own. However, the idea, basically, is that by equating happiness with subjective well being, the moral dimension and the spiritual side of the matter is left out. One can be ‘happy’ when one is only satisfied with the material consumption. But as all religious traditions point out, this is not adequate at all, and there is obviously more to happiness than mere consumption. What web 2.0 can offer in promoting happiness is that, by allowing people to network together and by allowing them to express themselves to their communities, the technology allows for a level of happiness that has hitherto been rather difficult to achieve. Happiness can be achieved here only it is understood as something that arises when one fulfils one’s goal and one’s sense of ‘belonging’ to something that is greater than oneself, something more akin to Aristotle’s ‘good life’ (eudaimonia) rather than mere consumption of material goods. At any rate it is hard to see how material consumption would have anything to do with social networking, so if happiness is equated with the former, then one would indeed by hard pressed to see how web 2.0 can lead to happiness at all.

To put things in more concrete terms, web 2.0 creates a level of happiness by ensuring that information is shared in an open and transparent manner. As happiness is better understood as a harmonious working relationship between the inside (individual preferences, etc.) and the outside (social and physical order of things), web 2.0 does promote it through becoming a lynchpin of open society. Hence there are strong logical connections between open source software (such as web 2.0), open society and happiness.

Web 2.0 in Thailand

There are a number of websites in Thailand employing the web 2.0 concepts. The most successful one seems to be www.pantip.com. This very popular website functions as a forum where members come in and engage with their fellow members of every imaginable topic, ranging from politics (a very heated section) to art and entertainment, to religion (another heated place), and pet care and so on.

Opening page of http://www.pantip.com/

Another interesting website is http://gotoknow.org/, a site that collects a large number of ‘weblogs’ or ‘blogs’ contributed by the members. Both pantip.com and gotoknow.org are ranked among the most popular websites in Thailand:

http://gotoknow.org/

What these two websites share in common is that, firstly they are operated mostly by their members. All the content is provided by the members, and the so-called ‘webmasters’ are in fact facilitators who make things running but impose no heavy hands on the directions where the content is heading. However, there may be some restrictions, especially in the case of pantip.com, as when the exchanges (mostly about politics) tend to get out of hand and when the directions of the discussions might risk offending someone or breaking the law. Otherwise the idea is that any content whatsoever is fair game.

These two websites clearly show that Thailand appears to be heading in the right direction as far as the use of web 2.0 concepts is concerned, but now the problem is how many people in Thailand are actually using it. Considering the statistics prepared by the National Electronics and Computer Engineering Center (NECTEC) showing that the total number of internet users in Thailand hover around 12 percent in the year 2004,1 this is not quite satisfactory. It is indeed true that happiness does not necessarily depend on how many people are getting connected, but without any level of appreciable internet access, it is hard to imagine how happiness is going to be achieved, at least when we consider the kind of happiness that has been the subject of our discussion so far in this paper.

Conclusion

So to conclude. The major question that will concern policy makers in the country for a foreseeable future is: How could Thailand foster the design principles for web 2.0 technologies that actually promote happiness and human development? This question is important because design is indeed crucial if any policy attempt to broaden the people’s participation in the internet world is to bear fruit. I think a first priority for the design should be that the users should be kept in mind from the beginning. Technologies are meant to answer the people’s wants and needs, and anti-technology rhetoric notwithstanding, we in the twentieth century simply cannot leave without it. And I am firmly convinced that the path toward happiness would not be feasible without some kind of ingenious technological design that is accessible to everybody and that allows for the full flowering of everyone’s potential. Web 2.0 seems to be doing its job in this regard, as we have seen. However, many obstacles still remain, as in Thailand only less than fifteen percept of the population are connected to the Internet. And even if we carefully consider the prime examples of Thai web 2.0

Another thing that deserves no less serious attention is the potential clash between local values and the global web 2.0 websites such as youtube. The recent incident between the Thai government and the website concerning the portrayal of the Thai king illustrated that the clash could get downright serious, resulting in the whole youtube.com website being shut down and inaccessible throughout the country for a consideration period of time. This clash in value needs to be fully addressed and deliberated. What global websites such as youtube need to consider is that they cannot take their own system of values for granted. However, this is a very delicate and complicated matter. We have to be well aware of the possibility that local values might trump over global ones, resulting in parochialism and the syndrome that occurs when one country is always arguing against ‘interference’ by outsides (which in many cases are only justifications of brutality inside the country). On the other hand, we also need to be careful that the so-called global system does not fully dominate everything and every local corners, which could result in the same thing.

1 Thailand ICT Indicators 2005: Thailand in the Information Age (Pathumthani: NECTEC, 2005), p. 27.