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Tuesday, May 19, 2020

Welfare

From Wikipedia, the free encyclopedia

A family support centre in Saint Peter Port, Guernsey, which provides assistance to families with children.
Welfare is a type of government support for the citizens of that society. Welfare may be provided to people of any income level, as with social security (and is then often called a social safety net), but it is usually intended to ensure that people can meet their basic human needs such as food and shelter. Welfare attempts to provide a minimal level of well-being, usually either a free- or a subsidized-supply of certain goods and social services, such as healthcare, education, and vocational training.

A welfare state is a political system wherein the State assumes responsibility for the health, education, and welfare of society. The system of social security in a welfare state provides social services, such as universal medical care, unemployment insurance for workers, financial aid, free post-secondary education for students, subsidized public housing, and pensions (sickness, incapacity, old-age), etc. In 1952, with the Social Security (Minimum Standards) Convention (nr. 102), the International Labour Organization (ILO) formally defined the social contingencies covered by social security.

The first welfare state was Imperial Germany (1871–1918), where the Bismarck government introduced social security in 1889. In the early 20th century, the United Kingdom introduced social security around 1913, and adopted the welfare state with the National Insurance Act 1946, during the Attlee government (1945–51). In the countries of western Europe, Scandinavia, and Australasia, social welfare is mainly provided by the government out of the national tax revenues, and to a lesser extent by non-government organizations (NGOs), and charities (social and religious).

Terminology

In the U.S., welfare program is the general term for government support of the well-being of poor people, and the term social security has come to be referred to as US social insurance program for retired and disabled people even though social security is itself a retirement insurance plan paid for by taxes taken from the individual worker's payroll check and matched by his employer, no part of it is paid by the Federal Government. In other countries, the term social security has a broader definition, which refers to the economic security that a society offers when people are sick, disabled, and unemployed. In the U.K., government use of the term welfare includes help for poor people and benefits, including specific social services such as help in finding employment.

History

Distributing alms to the poor, abbey of Port-Royal des Champs c. 1710.

In the Roman Empire, the first emperor Augustus provided the Cura Annonae or grain dole for citizens who could not afford to buy food every month. Social welfare was enlarged by the Emperor Trajan. Trajan's program brought acclaim from many, including Pliny the Younger. The Song dynasty government (c.1000AD in China) supported multiple programs which could be classified as social welfare, including the establishment of retirement homes, public clinics, and paupers' graveyards. According to economist Robert Henry Nelson, "The medieval Roman Catholic Church operated a far-reaching and comprehensive welfare system for the poor..."

The modern study of social welfare has been proposed as an interdisciplinary approach including theology, sociology, and economics to understand why earlier societies evolved different institutions prior to the welfare state.

Early welfare programs in Europe included the English Poor Law of 1601, which gave parishes the responsibility for providing welfare payments to the poor. This system was substantially modified by the 19th-century Poor Law Amendment Act, which introduced the system of workhouses.

The writers of the United States Constitution (created 1787, ratified 1788, adopted 1789) placed "promoting general welfare" as a specific objective for establishing the United States in the Preamble to the United States Constitution. The Powers of Congress (Article 1, Section 8, Clause 1), specifically grants the federal government the power to "collect taxes [for] the general welfare of the United States". "We the People of the United States, in Order to form a more perfect Union, establish Justice, insure domestic Tranquility, provide for the common defence, promote the general Welfare, and secure the Blessings of Liberty to ourselves and our Posterity, do ordain and establish this Constitution for the United States of America." "The Congress shall have Power To lay and collect Taxes, Duties, Imposts and Excises, to pay the Debts and provide for the common Defence and general Welfare of the United States; but all Duties, Imposts and Excises shall be uniform throughout the United States".

Public assistance programs were not called welfare until the early 20th century when the term was quickly adopted to avoid the negative connotations that had become associated with older terms such as charity.

It was predominantly in the late 19th and early 20th centuries that an organized system of state welfare provision was introduced in many countries. Otto von Bismarck, Chancellor of Germany, introduced one of the first welfare systems for the working classes. In Great Britain the Liberal government of Henry Campbell-Bannerman and David Lloyd George introduced the National Insurance system in 1911, a system later expanded by Clement Attlee. The United States inherited England's poor house laws and has had a form of welfare since before it won its independence. During the Great Depression, when emergency relief measures were introduced under President Franklin D. Roosevelt, Roosevelt's New Deal focused predominantly on a program of providing work and stimulating the economy through public spending on projects, rather than on cash payment. 

Modern welfare states include Germany, France, the Netherlands, as well as the Nordic countries, such as Iceland, Sweden, Norway, Denmark, and Finland which employ a system known as the Nordic model. Esping-Andersen classified the most developed welfare state systems into three categories; Social Democratic, Conservative, and Liberal.

In the Islamic world, Zakat (charity), one of the Five Pillars of Islam, has been collected by the government since the time of the Rashidun caliph Umar in the 7th century. The taxes were used to provide income for the needy, including the poor, elderly, orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali (Algazel, 1058–111), the government was also expected to store up food supplies in every region in case a disaster or famine occurred.

The World Bank's 2019 World Development Report on The Changing Nature of Work considers whether traditional social assistance models continue to be appropriate given that, in 2018, 8 in 10 people in developing countries still receive no social assistance while 6 in 10 work informally beyond the government's reach.

According to a 2012 review study, whether a welfare program generates public support depends on:
  • whether the program is universal or targeted towards certain groups
  • the size of the social program benefits (larger benefits incentivize greater mobilization to defend a social program)
  • the visibility and traceability of the benefits (whether recipients know where the benefits come from)
  • the proximity and concentration of the beneficiaries (this affects the ease by which beneficiaries can organize to protect a social program)
  • the duration of the benefits (longer benefits incentivize greater mobilization to defend a social program)
  • the manner in which a program is administered (e.g. is the program inclusive, does it follow principles?)

Forms

Welfare can take a variety of forms, such as monetary payments, subsidies and vouchers, or housing assistance. Welfare systems differ from country to country, but welfare is commonly provided to individuals who are unemployed, those with illness or disability, the elderly, those with dependent children, and veterans. A person's eligibility for welfare may also be constrained by means testing or other conditions.

Provision and funding

Welfare is provided by governments or their agencies, by private organizations, or a combination of both. Funding for welfare usually comes from general government revenue, but when dealing with charities or NGOs, donations may be used. Some countries run conditional cash transfer welfare programs where payment is conditional on behavior of the recipients.

Welfare systems

Australia

Prior to 1900 in Australia, charitable assistance from benevolent societies, sometimes with financial contributions from the authorities, was the primary means of relief for people not able to support themselves. The 1890s economic depression and the rise of the trade unions and the Labor parties during this period led to a movement for welfare reform.

In 1900, the states of New South Wales and Victoria enacted legislation introducing non-contributory pensions for those aged 65 and over. Queensland legislated a similar system in 1907 before the Australian labor Commonwealth government led by Andrew Fisher introduced a national aged pension under the Invalid and Old-Aged Pensions Act 1908. A national invalid disability pension was started in 1910, and a national maternity allowance was introduced in 1912.

During the Second World War, Australia under a labor government created a welfare state by enacting national schemes for: child endowment in 1941 (superseding the 1927 New South Wales scheme); a widows’ pension in 1942 (superseding the New South Wales 1926 scheme); a wife's allowance in 1943; additional allowances for the children of pensioners in 1943; and unemployment, sickness, and special benefits in 1945 (superseding the Queensland 1923 scheme).

Canada

Canada has a welfare state in the European tradition; however, it is not referred to as "welfare", but rather as "social programs". In Canada, "welfare" usually refers specifically to direct payments to poor individuals (as in the American usage) and not to healthcare and education spending (as in the European usage).

The Canadian social safety net covers a broad spectrum of programs, and because Canada is a federation, many are run by the provinces. Canada has a wide range of government transfer payments to individuals, which totaled $145 billion in 2006. Only social programs that direct funds to individuals are included in that cost; programs such as medicare and public education are additional costs. 

Generally speaking, before the Great Depression, most social services were provided by religious charities and other private groups. Changing government policy between the 1930s and 1960s saw the emergence of a welfare state, similar to many Western European countries. Most programs from that era are still in use, although many were scaled back during the 1990s as government priorities shifted towards reducing debt and deficits.

Denmark

Danish welfare is handled by the state through a series of policies (and the like) that seeks to provide welfare services to citizens, hence the term welfare state. This refers not only to social benefits, but also tax-funded education, public child care, medical care, etc. A number of these services are not provided by the state directly, but administered by municipalities, regions or private providers through outsourcing. This sometimes gives a source of tension between the state and municipalities, as there is not always consistency between the promises of welfare provided by the state (i.e. parliament) and local perception of what it would cost to fulfill these promises.

France

Solidarity is a strong value of the French Social Protection system. The first article of the French Code of Social Security describes the principle of solidarity. Solidarity is commonly comprehended in relations of similar work, shared responsibility and common risks. Existing solidarities in France caused the expansion of health and social security.

Germany

The welfare state has a long tradition in Germany dating back to the industrial revolution. Due to the pressure of the workers' movement in the late 19th century, Reichskanzler Otto von Bismarck introduced the first rudimentary state social insurance scheme. Under Adolf Hitler, the National Socialist Program stated "We demand an expansion on a large scale of old age welfare". Today, the social protection of all its citizens is considered a central pillar of German national policy. 27.6 percent of Germany's GDP is channeled into an all-embracing system of health, pension, accident, longterm care and unemployment insurance, compared to 16.2 percent in the US. In addition, there are tax-financed services such as child benefits (Kindergeld, beginning at 192 per month for the first and second child, €198 for the third and €223 for each child thereafter, until they attain 25 years or receive their first professional qualification), and basic provisions for those unable to work or anyone with an income below the poverty line.

Since 2005, reception of full unemployment pay (60–67% of the previous net salary) has been restricted to 12 months in general and 18 months for those over 55. This is now followed by (usually much lower) Arbeitslosengeld II (ALG II) or Sozialhilfe, which is independent of previous employment (Hartz IV concept).

Under ALG II, a single person receives €391 per month plus the cost of 'adequate' housing and health insurance. ALG II can also be paid partially to supplement a low work income.

Italy

The Italian welfare state's foundations were laid along the lines of the corporatist-conservative model, or of its Mediterranean variant. Later, in the 1960s and 1970s, increases in public spending and a major focus on universality brought it on the same path as social-democratic systems. In 1978, a universalistic welfare model was introduced in Italy, offering a number of universal and free services such as a National Health Fund.

Japan

Social welfare, assistance for the ill or otherwise disabled and for the old, has long been provided in Japan by both the government and private companies. Beginning in the 1920s, the government enacted a series of welfare programs, based mainly on European models, to provide medical care and financial support. During the postwar period, a comprehensive system of social security was gradually established.

Latin America

History

The 1980s marked a change in the structure of Latin American social protection programs. Social protection embraces three major areas: social insurance, financed by workers and employers; social assistance to the population's poorest, financed by the state; and labor market regulations to protect worker rights. Although diverse, recent Latin American social policy has tended to concentrate on social assistance. 

The 1980s had a significant effect on social protection policies. Prior to the 1980s, most Latin American countries focused on social insurance policies involving formal sector workers, assuming that the informal sector would disappear with economic development. The economic crisis of the 1980s and the liberalization of the labor market led to a growing informal sector and a rapid increase in poverty and inequality. Latin American countries did not have the institutions and funds to properly handle such a crisis, both due to the structure of the social security system, and to the previously implemented structural adjustment policies (SAPs) that had decreased the size of the state.
New Welfare programs have integrated the multidimensional, social risk management, and capabilities approaches into poverty alleviation. They focus on income transfers and service provisions while aiming to alleviate both long- and short-term poverty through, among other things, education, health, security, and housing. Unlike previous programs that targeted the working class, new programs have successfully focused on locating and targeting the very poorest. 

The impacts of social assistance programs vary between countries, and many programs have yet to be fully evaluated. According to Barrientos and Santibanez, the programs have been more successful in increasing investment in human capital than in bringing households above the poverty line. Challenges still exist, including the extreme inequality levels and the mass scale of poverty; locating a financial basis for programs; and deciding on exit strategies or on the long-term establishment of programs.

1980s impacts

The economic crisis of the 1980s led to a shift in social policies, as understandings of poverty and social programs evolved (24). New, mostly short-term programs emerged. These include:

Major aspects of current social assistance programs

  • Conditional cash transfer (CCT) combined with service provisions. Transfer cash directly to households, most often through the women of the household, if certain conditions are met (e.g. children's school attendance or doctor visits) (10). Providing free schooling or healthcare is often not sufficient, because there is an opportunity cost for the parents in, for example, sending children to school (lost labor power), or in paying for the transportation costs of getting to a health clinic.
  • Household. The household has been the focal point of social assistance programs.
  • Target the poorest. Recent programs have been more successful than past ones in targeting the poorest. Previous programs often targeted the working class.
  • Multidimensional. Programs have attempted to address many dimensions of poverty at once. Chile Solidario is the best example.

New Zealand

New Zealand is often regarded as having one of the first comprehensive welfare systems in the world. During the 1890s a Liberal government adopted many social programmes to help the poor who had suffered from a long economic depression in the 1880s. One of the most far reaching was the passing of tax legislation that made it difficult for wealthy sheep farmers to hold onto their large land holdings. This and the invention of refrigeration led to a farming revolution where many sheep farms were broken up and sold to become smaller dairy farms. This enabled thousands of new farmers to buy land and develop a new and vigorous industry that has become the backbone of New Zealand's economy to this day. This liberal tradition flourished with increased enfranchisement for indigenous Maori in the 1880s and women. Pensions for the elderly, the poor and war casualties followed, with State-run schools, hospitals and subsidized medical and dental care. By 1960 New Zealand was able to afford one of the best-developed and most comprehensive welfare systems in the world, supported by a well-developed and stable economy.

Sweden

Social welfare in Sweden is made up of several organizations and systems dealing with welfare. It is mostly funded by taxes, and executed by the public sector on all levels of government as well as private organizations. It can be separated into three parts falling under three different ministries; social welfare, falling under the responsibility of Ministry of Health and Social Affairs; education, under the responsibility of the Ministry of Education and Research and labor market, under the responsibility of Ministry of Employment.

Government pension payments are financed through an 18.5% pension tax on all taxed incomes in the country, which comes partly from a tax category called a public pension fee (7% on gross income), and 30% of a tax category called employer fees on salaries (which is 33% on a netted income). Since January 2001 the 18.5% is divided in two parts: 16% goes to current payments, and 2.5% goes into individual retirement accounts, which were introduced in 2001. Money saved and invested in government funds, and IRAs for future pension costs, are roughly 5 times annual government pension expenses (725/150).

United Kingdom

UK Government welfare expenditure 2011–12
The United Kingdom has a long history of welfare, notably including the English Poor laws which date back to 1536. After various reforms to the program, which involved workhouses, it was eventually abolished and replaced with a modern system by laws such as National Assistance Act 1948

In more recent times, comparing the Cameron–Clegg coalition's austerity measures with the Opposition's, the respected Financial Times commentator Martin Wolf commented that the "big shift from Labour ... is the cuts in welfare benefits." The government's austerity programme, which involves reduction in government policy, has been linked to a rise in food banks. A study published in the British Medical Journal in 2015 found that each 1 percentage point increase in the rate of Jobseeker's Allowance claimants sanctioned was associated with a 0.09 percentage point rise in food bank use. The austerity programme has faced opposition from disability rights groups for disproportionately affecting disabled people. The "bedroom tax" is an austerity measure that has attracted particular criticism, with activists arguing that two-thirds of council houses affected by the policy are occupied with a person with a disability.

United States

President Roosevelt signs the Social Security Act, August 14, 1935.
Welfare in America

In the United States, depending on the context, the term "welfare" can be used to refer to means-tested cash benefits, especially the Aid to Families with Dependent Children (AFDC) program and its successor, the Temporary Assistance for Needy Families Block Grant, or it can be used to refer to all means-tested programs that help individuals or families meet basic needs, including, for example, health care through Medicaid, Supplemental Security Income (SSI) benefits and food and nutrition programs (SNAP). It can also include Social Insurance programs such as Unemployment Insurance, Social Security, and Medicare

AFDC (originally called Aid to Dependent Children) was created during the Great Depression to alleviate the burden of poverty for families with children and allow widowed mothers to maintain their households. The New Deal employment program such as the Works Progress Administration primarily served men. Prior to the New Deal, anti-poverty programs were primarily operated by private charities or state or local governments; however, these programs were overwhelmed by the depth of need during the Depression. The United States has no national program of cash assistance for non-disabled poor individuals who are not raising children.

Until early in the year of 1965, the news media was conveying only whites as living in poverty however that perception had changed to blacks. Some of the influences in this shift could have been the civil rights movement and urban riots from the mid 60s. Welfare had then shifted from being a White issue to a Black issue and during this time frame the war on poverty had already begun. Subsequently, news media portrayed stereotypes of Blacks as lazy, undeserving and welfare queens. These shifts in media don't necessarily establish the population living in poverty decreasing.

A chart showing the overall decline of average monthly welfare benefits (AFDC then TANF) per recipient 1962–2006 (in 2006 dollars).
In 1996, the Personal Responsibility and Work Opportunity Reconciliation Act changed the structure of Welfare payments and added new criteria to states that received Welfare funding. After reforms, which President Clinton said would "end Welfare as we know it", amounts from the federal government were given out in a flat rate per state based on population. Each state must meet certain criteria to ensure recipients are being encouraged to work themselves out of Welfare. The new program is called Temporary Assistance for Needy Families (TANF). It encourages states to require some sort of employment search in exchange for providing funds to individuals, and imposes a five-year lifetime limit on cash assistance. In FY 2010, 31.8% of TANF families were white, 31.9% were African-American, and 30.0% were Hispanic.

According to the U.S. Census Bureau data released September 13, 2011, the nation's poverty rate rose to 15.1% (46.2 million) in 2010,[51] up from 14.3% (approximately 43.6 million) in 2009 and to its highest level since 1993. In 2008, 13.2% (39.8 million) Americans lived in relative poverty.

In a 2011 op-ed in Forbes, Peter Ferrara stated that, "The best estimate of the cost of the 185 federal means tested Welfare programs for 2010 for the federal government alone is nearly $700 billion, up a third since 2008, according to the Heritage Foundation. Counting state spending, total Welfare spending for 2010 reached nearly $900 billion, up nearly one-fourth since 2008 (24.3%)". California, with 12% of the U.S. population, has one-third of the nation's welfare recipients.

In FY 2011, federal spending on means-tested welfare, plus state contributions to federal programs, reached $927 billion per year. Roughly half of this welfare assistance, or $462 billion went to families with children, most of which are headed by single parents.

The United States has also typically relied on charitable giving through non-profit agencies and fundraising instead of direct monetary assistance from the government itself. According to Giving USA, Americans gave $358.38 billion to charity in 2014. This is rewarded by the United States government through tax incentives for individuals and companies that are not typically seen in other countries.

Criticism

Income transfers can be either conditional or unconditional. Conditionalities are sometimes criticized as being paternalistic and unnecessary. 

Some opponents of welfare argue that it affects work incentives.

Welfare in Sweden

From Wikipedia, the free encyclopedia
 Social welfare in Sweden is made up of several organizations and systems dealing with welfare. It is mostly funded by taxes, and executed by the public sector on all levels of government as well as private organizations. It can be separated into three parts falling under three different ministries. Social welfare is the responsibility of the Ministry of Health and Social Affairs. Education is the responsibility of the Ministry of Education and Research. The labour market is the responsibility of the Ministry of Employment.

History

The modern Swedish welfare system was preceded by the poor relief organized by the Church of Sweden. This was formalized in the Beggar Law of 1642,  and became mandatory in the Civil Code of 1734, when each parish was required to have an almshouse.

This system was changed with the Poor Law of 1847, when the first national poor care system separate from the church was organized: a mandatory public poor care relief fund financed by the public was established in each parish (after 1862 municipality), managed by a public Board of directors for poor relief, and the church was no longer directly involved (though the parish vicar were always to be given a place in the board), transforming the poor care from the church to the state. In the reformed Poor Law of 1871, however, the criteria of whom was eligible to receive benefits was severely restricted to include only orphans, the aged and the invalids, and in parallel, the system was complemented by old customs such as rotegång, Child auction and fattigauktion. This system was in place until 1918. 

During the 19th century private sick benefit societies were started, and in 1891 these became regulated and subsidized. The Liberal Party government passed the National Pension Act in 1913 to provide security for the aged  and in 1934 the private unemployment societies were regulated and subsidized in a way similar to the sick benefit societies.

The Poor Care law of 1918 replaced the law of 1871, transformed the old fashion poor care law to a more humane modern social welfare system and abolished a number of old outdated customs, such as rotegång, Child auction and fattigauktion, and transformed the old poor houses to retirement homes. The final transformation of the old poor care system to a modern social welfare system was the Social Help Law of 1956 (Lagen (1956:2) om socialhjälp).
 
In 1961 the private sick benefit societies were replaced with county-level public insurance societies who also handled pensions. The independent and mostly union-run unemployment benefit societies has been more centrally regulated and levels are now regulated by the government.

Social welfare

The Ministry of Health and Social Affairs is responsible for welfare. This is defined as financial security in the case of illness, old age and for the family; social services; health care; promotion of health and children's rights; individual help for persons with disabilities and coordination of the national disability policies.

Health care

Sweden's entire population has equal access to the public health care services. The Swedish health care system is publicly funded and run by the county councils. The health care system in Sweden is financed primarily through taxes levied by county councils and municipalities. The health care providers of the public system are generally owned by the county councils, although the managing of the hospitals is often done by private companies after a public tender. During the last decade several county councils have started using a Fee-for-service system for primary health care under the name "VårdVal".

Dental care is not quite as subsidized as other health care, and the dentists decide on their own treatment prices.

Elderly care

Elderly care in Sweden is the responsibility of the local municipalities. There are both retirement homes as well as home care, with home care on the rise.

Social security

The Swedish social security is mainly handled by the Swedish Social Insurance Agency and encompasses many separate benefits. The major ones are:
  • "Barnbidrag": Monetary support for children up to 16 (support also available for older students)
  • "Föräldrapenning": Benefits to be able to be home from work to take care of their children for up to 480 days per child. It also includes special benefits to care about sick and disabled children.
  • "Bostadsbidrag": Housing allowances for anyone who otherwise can't afford housing.
  • "Sjukpenning", "Sjukersättning", "Aktivitetsersättning" and "Handikappersättning": Benefits if you are ill or disabled and can't work.
  • "Arbetslöshetsersättning": Benefits for unemployed (time limited to 300 days, five days a week, which means 60 weeks)
  • "Ålderspension", "Garantipension": Benefits for those who have retired.
  • "Försörjningsstöd": Benefits for anyone (and their children) who otherwise can't get a reasonable standard of living. This is given out purely on a need-basis and handled by each municipality's social service.

Welfare fraud

In its 2017, police stated that welfare fraud was prevalent in vulnerable areas, where benefits administered by Swedish Public Employment Service and the Swedish Social Insurance Agency were targeted. Police had identified resident registry figures that had been manipulated: for instance, 2% of all apartments in Rinkeby had between 10 and 30 persons registered as residents, which led to an inflated number of people receiving welfare benefits.

Education

Education is the responsibility of the Ministry of Education and Research. Education responsibilities includes pre-school and child care for school children as well as adult education.

Labour market

The labour market policies fall under the responsibilities of the Ministry of Employment. The responsibilities considered to be a part of the welfare system includes unemployment benefits, activation benefits, employment services, employment programs, job and development guarantees, starter jobs, and the European Social Fund. Sweden has state-supported union unemployment funds.

Golden mean (philosophy)

From Wikipedia, the free encyclopedia
 
Appearing in Greek thought at least as early as the Delphic Maxim nothing to excess and emphasized in later Aristotelian philosophy, the golden mean or golden middle way is the desirable middle between two extremes, one of excess and the other of deficiency.

For example, in the Aristotelian view, courage is a virtue, but if taken to excess would manifest as recklessness, and, in deficiency, cowardice.

To the Greek mentality, it was an attribute of beauty. Ancient Greeks believed that there is a close association in mathematics between beauty and truth. The Greeks believed there to be three "ingredients" to beauty: symmetry, proportion, and harmony. Beauty was an object of love and something that was to be imitated and reproduced in their lives, architecture, education (paideia), and politics. They judged life by this mentality.

History

Western philosophy

Crete

The earliest representation of this idea in culture is probably in the mythological Cretan tale of Daedalus and Icarus. Daedalus, a famous artist of his time, built feathered wings for himself and his son so that they might escape the clutches of King Minos. Daedalus warns his beloved son whom he loved so much to "fly the middle course", between the sea spray and the sun's heat. Icarus did not heed his father; he flew up and up until the sun melted the wax off his wings. For not heeding the middle course, he fell into the sea and drowned.

Delphi

Another early elaboration is the Doric saying carved on the front of the temple at Delphi: "Nothing in Excess" ("Meden Agan").

Cleobulus

To Cleobulus is attributed the maxim: Mέτρον ἄριστον "Moderation is best" 

Socrates

Socrates teaches that a man must know "how to choose the mean and avoid the extremes on either side, as far as possible."

In education, Socrates asks us to consider the effect of either an exclusive devotion to gymnastics or an exclusive devotion to music. It either "produced a temper of hardness and ferocity, (or) the other of softness and effeminacy." Having both qualities, he believed, produces harmony; i.e., beauty and goodness. He additionally stresses the importance of mathematics in education for the understanding of beauty and truth.

Plato

Proportion's relation to beauty and goodness is stressed throughout Plato's dialogues, particularly in the Republic and Philebus. He writes:
SOCRATES: That any kind of mixture that does not in some way or other possess measure of the nature of proportion will necessarily corrupt its ingredients and most of all itself. For there would be no blending in such a case at all but really an unconnected medley, the ruin of whatever happens to be contained in it.

PROTARCHUS: Very true.

SOCRATES: But now we notice that the force of the good has taken up refuge in an alliance with the nature of the beautiful. For measure and proportion manifest themselves in all areas of beauty and virtue.

PROTARCHUS: Undeniably.

SOCRATES: But we said that truth is also inclined along with them in our mixture?

PROTARCHUS: Indeed.

SOCRATES: Well, then, if we cannot capture the good in one form, we will have to take hold of it in a conjunction of three: beauty, proportion and truth. Let us affirm that these should by right be treated as a unity and be held responsible for what is in the mixture, for goodness is what makes the mixture good in itself.


(Phlb. 64d–65a)
In the Laws, Plato applies this principle to electing a government in the ideal state: "Conducted in this way, the election will strike a mean between monarchy and democracy …"

Aristotle

In the Eudemian Ethics, Aristotle writes on the virtues. Aristotle’s theory on virtue ethics is one that does not see a person’s actions as a reflection of their ethics but rather looks into the character of a person as the reason behind their ethics. His constant phrase is, "… is the Middle state between …". His psychology of the soul and its virtues is based on the golden mean between the extremes. In the Politics, Aristotle criticizes the Spartan Polity by critiquing the disproportionate elements of the constitution; e.g., they trained the men and not the women, and they trained for war but not peace. This disharmony produced difficulties which he elaborates on in his work.

Eastern philosophy

Gautama Buddha (fl. 6th century BC) taught of the Middle Way, a path between the extremes of religious asceticism and worldly self-indulgence.

Confucius in The Analects, written through the Warring States period of Ancient China (c. 479 BC – 221 BC), taught excess is similar to deficiency. A way of living in the mean is the way of Zhongyong

Zhuangzi was the Tao's most famous commentator (369–286 BC).

Tiruvalluvar (2nd century BC and the 8th century AD; date disputed) in his Tirukkural of the Sangam period of Tamizhagam writes of the middle state which is to preserve equity. He emphasises this principle and suggests that the two ways of preserving equity is to be impartial and avoid excess. Parimelazhagar was the historical commentator of the Tirukkural.

Judaism

Rambam in Mishneh Torah attributes this method to the first scholars (Chazal), and to Abraham. Indeed, a similar concept exists even in the Rabbinic literature, Tosefta and the Yerushalmi. Yitzhak Arama finds references even in the Bible.

One such instance is Eccl. 7:16-17, where the preacher admonishes his audience to "be not righteous over much" and to "be not over much wicked." Adam Clarke takes the phrase "righteous over much" to mean indulging in too much "austerity and hard study,"  and concludes that “there is no need of all this watching, fasting, praying, self-denial, etc., you carry things to extremes. Why should you wish to be reputed singular and precise?”  Thus, the ideal of the golden mean may have existed as long as six hundred years before Aristotle. However, some scholars, such as Albert Barnes, hold a slightly different interpretation of Ecclesiastes 7:16-17. 

Ahead of the times Rambam, 1133-1204 AD (probably due to Plato's and Aristotle’s engagement with Ethics), determined that a person has to take care of his soul as well as his body, and just as a person who is sick in his body turns to the doctor, a person who has mental illness needs to go to the doctor of the soul, which is, according to him, the philosopher or the sage. Rambam opposed the deterministic approach, arguing that a person has free will and the ability to change its properties.

Christianity

Saint Thomas Aquinas, OP, the medieval Catholic philosopher and theologian, in his Summa Theologiae, Prima Secundæ Partis, Question 64, argued that Christian morality is consistent with the mean: "evil consists in discordance from their rule or measure. Now this may happen either by their exceeding the measure or by their falling short of it[.] ... Therefore it is evident that moral virtue observes the mean."

Islam

Islam promotes the golden mean in many instances. The Quran states an example in finance, in that a person should not spend all he makes as not to be caught needing, and not to be stingy as to not live a comfortable life. Muhammad also had a saying "خير الأمور أوسطها" meaning the best choice is the middle ground/golden mean one. In Quran (Chapter 'The Cow', verse number 143) it is said that, "We have made you a balanced, moderate nation".

Quran quotes the example of two groups of people, calling one of them extremely greedy (Chasing the wealth of the world) in Chapter 'The Cow' verse 96 and to the others as inventors of monasticism (over-zealousness in religion) in Chapter Al-Hadeed verse number 27. Islam councils its followers to abstain from both these paths of extremities and adopt moderation in chasing the world and practicing religion alike.

Not the least the Quran emphasises that the Muslim community ( Umma) is a ’middle nation’ / a 'just community' / an Umma justly balanced / a moderate nation / a midmost nation (ummatan wasaTan) in verse 2-143: a middle between extremism and sloppiness.

Hinduism

Many Hindu texts emphasize middle path. For example in verse 6:16 of Gita warrior Arjuna is told by Sri Krishna that "Yoga is not for one who eats too much, or eats too little, sleeps too much or does not sleep enough.

Modernity

Jacques Maritain, throughout his Introduction to Philosophy (1930), uses the idea of the golden mean to place Aristotelian-Thomist philosophy between the deficiencies and extremes of other philosophers and systems.

Quotations

  • "In many things the middle have the best / Be mine a middle station."
    Phocylides
  • "When Coleridge tried to define beauty, he returned always to one deep thought; beauty, he said, is unity in variety! Science is nothing else than the search to discover unity in the wild variety of nature,—or, more exactly, in the variety of our experience. Poetry, painting, the arts are the same search, in Coleridge’s phrase, for unity in variety."
    Jacob Bronowski
  • "…but for harmony beautiful to contemplate, science would not be worth following."
    Henri Poincaré.
  • "If a man finds that his nature tends or is disposed to one of these extremes..., he should turn back and improve, so as to walk in the way of good people, which is the right way. The right way is the mean in each group of dispositions common to humanity; namely, that disposition which is equally distant from the two extremes in its class, not being nearer to the one than to the other."
    Maimonides
  • "What is wanted is a balance between extravagance and miserliness through moderation, with the goal of distance between both extremes."
    al-Ghazali

Middle Way

From Wikipedia, the free encyclopedia

The Middle Way or Middle Path (Pali: Majjhimāpaṭipadā; Sanskrit: Madhyamāpratipada; Tibetan: དབུ་མའི་ལམ།, THL: Umélam; traditional Chinese: 中道; ; Vietnamese: Trung đạo; Thai: มัชฌิมาปฏิปทา) is the term that Gautama Buddha used to describe the character of the Noble Eightfold Path he discovered that leads to liberation.

Theravada Buddhism and the Pali canon

Dhamacakkappavattana Sutta

In the Pāli Canon of Theravada Buddhism, the term "Middle Way" was used in the Dhammacakkappavattana Sutta, which the Buddhist tradition regards to be the first teaching that the Buddha delivered after his awakening. In this sutta, the Buddha describes the Noble Eightfold Path as the middle way of moderation, between the extremes of sensual indulgence and self-mortification:
Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-mortification, which is painful, unworthy, and unprofitable.
Avoiding both these extremes, the Tathagata (the Perfect One) has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to Nibbana. And what is that Middle Path realized by the Tathagata...? It is the Noble Eightfold path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
According to the scriptural account, when the Buddha delivered the Dhammacakkappavattana Sutta, he was addressing five ascetics with whom he had previously practiced severe austerities. Thus, it is this personal context as well as the broader context of Indian shramanic practices that gives particular relevancy to the caveat against the extreme (Pali: antā) of self-mortification (Pali attakilamatha).

Later Pali literature has also used the phrase Middle Way to refer to the Buddha's teaching of dependent origination as a view between the extremes of eternalism and annihilationism.

Dependent origination

Pratītyasamutpāda, or "dependent origination", describes the existence of objects and phenomena as the result of causes. When one of these causes changes or disappears, the resulting object or phenomena will also change or disappear, as will the objects or phenomena depending on the changing object or phenomena. Thus, there is nothing with an eternal self or atman, only mutually dependent origination and existence. However, the absence of an eternal atman does not mean there is nothing at all. Early Buddhism adheres to a realistic approach which does not deny existence as such, but denies the existence of eternal and independent substances. This view is the Middle Way between eternalism and annihilationism:
The understanding that sees a "person" as subsisting in the causal connectedness of dependent arising is often presented in Buddhist thought as "the middle" (madhyama/majjhima) between the sights of "eternalism" (śaśvata-/sassata-vāda) and "annihilationism" (uccheda-vāda).

Anatta

Dependent origination views human persons too as devoid of a personal essence or atman. In Theravadin literature, this usage of the term "Middle Way" can be found in 5th-century CE Pali commentaries:
The Tathāgata teaches the Dhamma by the middle without veering to either of these extremes – eternalism or annihilationism – having abandoned them without reservation. He teaches while being established in the middle way. What is that Dhamma? By the formula of dependent origination, the effect is shown to occur through the cause and to cease with the cessation of the cause, but no agent or experiencer [...] is described.
In the Visuddhimagga, the following is found :
"Dependent origination" (paticca-samuppada) represents the middle way, which rejects the doctrines, 'He who acts is he who reaps' and 'One acts while another reaps' (S.ii.20) ..."
In the Pali Canon itself, this view is not explicitly called the "Middle Way" but is literally referred to as "teaching by the middle" (majjhena dhamma).

Rebirth

Paticcasamuppāda "dependent origination" also gives a rationale for rebirth:
Conditioned Arising is [...] a 'Middle Way' which avoids the extremes of 'eternalism' and 'annihilationism': the survival of an eternal self, or the total annihilation of a person at death.
In Theravadin soteriology, the principle of anatta refers to the philosophical investigations and systems of inquiry that developed among various Buddhist schools in India following the death of the Buddha and later spread throughout Asia. Buddhism's main concern has always been freedom from suffering/un-ease (duḥkha),[1] and the path to that ultimate freedom consists in ethical action (karma), meditation and in direct insight (prajña) into the nature of "things as they truly are" (yathābhūtaṃ viditvā). Indian Buddhists sought this understanding not just from the revealed teachings of the Buddha, but through philosophical analysis and rational deliberation.[2] Buddhist thinkers in India and subsequently in East Asia have covered topics as varied as phenomenology, ethics, ontology, epistemology, logic and philosophy of time in their analysis of this path. of human identity is an indestructible and eternal self, whether individual or universal [...] The other extreme, annihilationism (ucchedavāda), holds that at death the person is utterly annihilated.... Dependent origination offers a radically different perspective that transcends the two extremes. It shows that individual existence is constituted by a current of conditioned phenomena devoid of a metaphysical self yet continuing on from birth to birth as long as the causes that sustain it remain effective.}} Paticcasamuppāda also describes the Twelve Nidānas of dukkha "suffering" that lead to rebirth, from avijjā "ignorance" to jarāmaraṇa "aging and death", and the parallel reverse-order interdependent cessation of these factors.

Mahayana

In Mahayana Buddhism, the Middle Way refers to the insight into śūnyatā "emptiness" that transcends the extremes of existence and non-existence, the two truths doctrine. According to Kalupahana,
Two aspects of the Buddha's teachings, the philosophical and the practical, which are mutually dependent, are clearly enunciated in two discourses, the Kaccāyanagotta-sutta and the Dhammacakkappavattana-sutta, both of which are held in high esteem by almost all schools of Buddhism in spite of their sectarian rivalries. The Kaccāyanagotta-sutta, quoted by almost all the major schools of Buddhism, deals with the philosophical "middle path", placed against the backdrop of two absolutistic theories in Indian philosophy, namely, permanent existence (atthitaa) propounded in the early Upanishads and nihilistic non-existence (natthitā) suggested by the Materialists.

Madhyamaka

In Mahayana Buddhism, the Madhyamaka ("Middle Way") school portrays a "middle way" position between metaphysical claims that things ultimately either exist or do not exist. Nagarjuna's influential Mūlamadhyamakakārikā deconstructs the usage of terms describing reality, leading to the insight into śūnyatā "emptiness". It contains only one reference to a sutta, the Kaccāyanagotta Sutta from the Samyutta Nikaya:

"Everything exists": That is one extreme.
"Everything doesn't exist": That is a second extreme.
Avoiding these two extremes,
The Tathagata teaches the Dhamma via the middle.

East Asian conceptions

Tendai

In the Tendai school, the Middle Way refers to the synthesis of the thesis that all things are śūnyatā and the antithesis that all things have phenomenal existence.

Chan Buddhism

In Chan Buddhism, the Middle Way describes the realization of being free of the one-sidedness of perspective that takes the extremes of any polarity as objective reality. In chapter ten of the Platform Sutra, Huineng gives instructions for the teaching of the Dharma. Huineng enumerates 36 basic oppositions of consciousness and explains how the Way is free from both extremes:
If one asks about the worldly, use the paired opposite of the saintly; if asking about the saintly use the paired opposite of the worldly. The mutual causation of the Way of dualities, gives birth to the meaning of the Middle Way. So, for a single question, a single pair of opposites, and for other questions the single [pair] that accords with this fashion, then you do not lose the principle.

Inhalant

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