Tag: technology

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Craig Smith

Thai Telcos Join With Regulators to Establish “Meaningful Broadband”

(Bangkok July 3)  Some of the nations most powerful telecommunications executives and the regulatory agency, Nation Telecommunications Union (NTC), met yesterday for the first time to formulate a plan for Meaningful Broadband.   The plan calls for interacting with Prime Minister, and a spectrum of Thai ministries to establish the role of broadband in achieving public-policy reforms in the Abhisit government.

The event, held at the Oriental Hotel, was the first meeting of the Meaningful Broadband Working Group, led by Craig Warren Smith, a visiting professor of Chulalongkorn University’s Center for Ethics of Science and Technology.  Sponsored by NTC,  the event released a white paper on Meaningful Broadband.

The report rejects the path to broadband favored by Singapore and other advanced nations which serves affluent citizens who can afford high speed internet.  Instead, it calls for a new “broadband ecosystem” for Thailand, that is focused primarily on the Middle of the Pyramid (MOP), a middle-income group of Thais who make from $2 to $7 dollars per day.  By bringing 28 million of these MOP Thais into subsidized meaningful mobile broadband applicatons,  Smith predicts a “wealth effect” that could bring equity and sustainability to the Thai economy.

Responding to the framework,  Khun Supachai called was one of several members of the group that advocated a follow up study that would prepare for a meeting with Prime Minister Abhsit along with ministers of Finance, Education, ICT and other relevant parties.  “We need to figure out the roles of government, the regulator and the telecomunications operators in establishing broadband that brings optimal benefits to Thailand.”  Supachai, agreed to be host and sponsor of further research in preparation of the next meeting of the Working Group to be held in September.

“Along with painting the big picture of how broadband could serve the nation, we should focus specifically how it can serve education and human resources development,” said Montchai Noosong,  Executive Vice President of TOT.

“Central to the ‘meaningful‘ idea is a new approach to Ethics, said Chulalongkorn University Soraj Hongladarom.  “We want Thailand to develop a way to help users choose broadband applications that will lead them to happiness not addiction,” he said.

For a copy of Meaningful Broadband:  A Manifesto for Thailand, sponsored by NTC, send a request to craigwarrensmith@hotmail.com

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.

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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.