What Is a Hard Benefit?

The term "benefits" was originally a Buddhist term that refers to the blessings and happiness that come with following the Dharma. People are in society, and contact and communication with others will involve interest issues. There are big and small benefits. How to choose or not depends on the individual.

interest

(Buddhist common words)

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The term "benefits" was originally a Buddhist term that refers to the blessings and happiness that come with following the Dharma. People are in society, and contact and communication with others will involve interest issues. There are big and small benefits. How to choose or not depends on the individual.

Chinese name

interest

Foreign name

upaka ^ ra

nickname

interest

Sanskrit upaka ^ ra, Pali is the same. Again

Finally, and most importantly, the word "interest" is an empty shell in daily usage. It has no specific meaning. It must be filled in with specific content to be meaningful. Everyday usage supports this understanding. For example, the "Webster's Dictionary" defines "interest" (a noun used as a "interest" solution), which is usually nicknamed "something", "the state of" and "a feeling". When it is realized (specific meaning occurs), it must be injected with the specific content understood by the subject. The understanding of interests is a value choice. For example, the drug addict thinks that drugs are his interest, in fact, he has chosen the current value of life in the current sense of pleasure or a decadent attitude.

If he chooses the value of health and happiness, and knows that drug use destroys health, he will not consider heroin to be his benefit. Most people think that money is a benefit, or even the "best interest," but there are people in the world who give up property and live a free and happy life. This is due to differences in value choices. What exactly is interest? Some people choose frugal labor

Interests are easily confused with aspirations. The three above-mentioned answerers regard desire as benefit. The difference between interest and desire is that the necessary condition of desire is subjective requirements, and interests have objective criteria in addition to subjective requirements. Interests must be objectively clarified as to what is beneficial. For example, I wish to get the most effective vaccine against influenza, but I only know that vaccine A is effective, but I do nt know that vaccine B is also effective. I can say that vaccine A is my wish and my benefit, but I cannot say that vaccine B is me Wish, but vaccine B is also my interest. Desires can be vague and interests must be clear; desires are subjective and interests must have objective basis. If the gambler who lost money knew in advance that re-gambling would inevitably lose, and his desire was to win money, he would not consider subsequent gambling to be his benefit. This is the difference between interests and aspirations. For this reason, benefits are logically "transitive", that is, if my desire is A and A = B, then B is also my interest, but B is not or may not be my desire. Benefits are logically transitive, while aspirations are not. In other words, the desire is purely a conscious, certain direction in subjective consciousness.

There are basic interests and general interests. The so-called long-term and benefits also fall into this category. If the drug addict knows and believes that his basic interests are survival and healthy living, he will not think that more heroin is in his interests. sometimes

Benefits can only be experienced and cannot be represented by others. For example, absorbing nutrients is the basic benefit of my body for survival. Nutrition can only be absorbed by me, not by others on my behalf. The same goes for other interests. If someone comes to you and says, I represent your interests, you just have to give me your life, freedom, and property. Don't you feel scary? It is obvious that the interests are not representable. But the benefits can

Some economics do not define the meaning of interests, so they put forward the "maximization of benefits" and even ideological slogans such as "maximization of wealth". Since this type of "science" lacks academic rigor, it naturally lacks academic dignity and credibility. Some people are enthusiastic about the "invisible hand" of Adam Smith, "the ancestor of classical economics", but they ignore him as an ethicist in the first place. Throughout his long academic and professorial life, he talked about justice and ethical values. He constructed a unique theory of justice (see Chapter 8 of this article), and his "invisible hand" relied on visible "virtues." From the "prisoner's dilemma" of game theory, it can also be seen that the "invisible hand" that governs interests can be destroyed by the "invisible foot". If everyone is only interested in their own interests, it can lead to a total loss of interest. In contemporary justice theory, there is also the problem of unclear definition of interests. For example, the original state set by Rawls, the people behind the "veil of ignorance" do not know their class, status, talent, life purpose, etc., and everyone chooses as many "basic interests or benefits" as possible, that is, Freedom, rights, property, power, self-esteem. That is, taking the fixed content set by Rawls as the basic interest and using it as the basic premise of its theory. Rawls believes that if all the contracting parties are in the original equal position and choose these basic interests, the choice itself must be a fair principle (see Chapter 8 of this article). However, the basic interests set by him are inconsistent with our above observations, and the contents of these several types of interests he listed may be contradictory. For example, property and freedom. If I am an anonymous student who loves art and suddenly accepts a large legacy, the condition is that I have to give up my lifelong purposeart, and change to law. At this time, property and freedom are contradictory. Freedom is not at the same time a basic interest. Moreover, there are many people who do not choose property and power in experience. For example, the rules of the seminar are to give up property. It is considered that the "benefits" such as money are the interests of all people, just a secular stereotype. Personal interests can only be chosen by me, not by others. In a well-ordered society, personal interests must conform to the principles of justice and respect the legitimate interests of others in order to be protected by law and public opinion. There is already a principle of value in it.

In human social life, the value concept of interest requires specific analysis: when a person says what his interests are, he is actually making a value choice, not just stating a recognized fact; when people say What is public or basic interest, they are actually affirming a value system or a justice system. There is no benefit out of the value framework. Anything that promotes pure interests, non-controversial interests, unconditionally represented interests, rational and self-interested benefits for everyone, and abstract and maximized interests, all have the special interests of interest groups behind them, and need to be alert. To understand what my interests are, I must understand what my value choices are and what justice system I want. Because, what kind of justice system is there is what kind of basic interest distribution. With the right to choose freely, there is the opportunity to choose personal interests (and even the justice system). The most important of these is the freedom of information and expression, because without these freedoms, it would be impossible to even say what my needs are and talk to the community to understand what my needs are. What interests are there to talk about? Therefore, it can be said that the fundamental interests of people are freedom, including freedom of speech, freedom of belief, freedom to choose their own way of life, and the obligation to respect others' equal rights and social order. Self-interest can be realized only in a system of pluralistic freedom and basic justice. Freedom is the fundamental interest in protecting all personal and social interests.

Even so, however, one cannot equate benefits with value ideals. In the agreed usage, "interest" has the connotation of "rights realized now". For example, in the Webster's Dictionary, there are several basic definitions of interest as "interest": right, title or legal share in something, which refers to legal rights; the state of being concerned or affected esp. With respect to advantage or wellbeing, here refers to the benefits or benefits (wellbeing). From this perspective, the benefits do have meanings such as the benefits realized or experienced today. But there are some prerequisites, such as: What is the benefit? What are the necessary conditions for the benefits? What are the possible consequences? These are all value choices. Therefore, it can be said that interest is a value choice, but it is not equal to value choice (not all value choices are benefits); interests do have the meaning of current benefits, but benefits need to be explained, and this interpretation is a value choice; And not all benefits are benefits. An example can be used to illustrate these subtle differences. For example, I choose Mozart's music over popular songs. This is also a value choice, but it is not a benefit, because it does not involve and does not affect anyone's benefits or rights. However, if I choose to believe in a religion that is persecuted now, it involves serious interests. Similarly, if I love Mozart, but I ca nt afford records anyway, and there are many people in the society who can easily enjoy music. This involves interests, because it affects my welfare. However, not all benefits or benefits are benefits. For example, youth, beauty, and cleverness are also a kind of well-being, but they are not benefits, because they are innate, neither an artificial consequence nor a social right. There is nothing to fight for. From this analysis, we have come to three necessary conditions of interest: first, the choice of value; second, the benefit; third, social rights. If I need an anti-disease vaccine to make it a benefit for me, then I need: 1. I believe in science and accept the vaccine willingly. This is a value choice. 2. I do fight the disease after injection. This is a benefit. 3. I Must be able to enjoy this injection (affordable), which is a social right. If I do nt believe in any bird vaccine at all, I refuse to inject it, and the authorities force me to inject it. I was given a shot like a kidnapper. Although it did fight the disease, I was nt infected, but it brought me mental damage and personality Insult, that's not my benefit, because that's not my value choice. (Here you can compare the vaccine example in the second paragraph of this article. That example is that I have believed in science and chose vaccine A, and vaccine B is equal to vaccine A, so it is also my interest.)

In daily life, a person's normal rationality can understand and judge what their interests are. Even a small child knows who is good to him / her, and a illiterate farmer also knows what election of public opinion representatives is in her / his advantage. However, once the essence of interest is involved, what are the prerequisites, and what are the consequences, then interest is always an issue that can be explored. As long as human value choices are not uniform, interests are ambiguous, and modern pluralistic society is precisely a system of pluralistic values. Otherwise, it is not enough to protect the basic right of people to choose their own way of life. In addition, the understanding of interests depends not only on the value orientation, but also on the limitation of knowledge and vision. As one's or society's experience grows and his vision broadens, his understanding of interests will gradually deepen. The original short-sighted interest understanding may be replaced by a long-term profound interest understanding. For example, at first, only the development of the economy, regardless of ecological destruction, was later understood to protect the ecology and sustainable development. Finally, it may be understood that the original harmonious nature was the home of human existence. There is no end to human understanding, and there is no ultimate definitive answer for people's understanding of self, social, and human interests, which can always be explored. However, we already know that the fundamental interest of human beings is the right to freedom. Without freedom, even the opportunity to express one's own needs is deprived. What choices and interests can we talk about? Only in a system of basic justice, everyone has basic freedom of choice and freedom of expression, can the reasonable interests of all citizens' current understanding be guaranteed at a minimum.

[Another meaning] Interest is a basic category in law. The so-called benefits are restricted by objective laws. They are produced in order to satisfy survival and development, and people have various objective needs for certain objects. Its original meaning was "interest", which was originally used to indicate the justification of creditors' interest requirements. Later, as an embodiment of the relationship between individuals and society, interests are increasingly widely used. The awakening of interest awareness and the formation of interest concepts are undoubtedly a great progress in the history of human thought.

The term "interest" first discussed in ancient Chinese classics was Guan Zhong during the Spring and Autumn Period. In his opinion, "For the love of mortal people, do not hesitate to see what you can do but not to see what is wrong." Since then, Confucianism, law, and Taoism have taken the issue of interests as an important part of their research and discussion. In the West, the term intecest comes from the Latin intecesse, which was originally sandwiched in the middle and was later extended to include certain rewarding elements in unrewardable things and events. The doctrine of Protagora, the wise man in ancient Greece, had obvious utilitarian principles, while the happy Epicurus clearly linked justice with interests. In modern times, Western bourgeois thinkers have generally paid full attention to the issue of interest and discussed it. But these thinkers were dominated by idealistic historical views or hindered by metaphysical methods, and did not reveal the formation and nature of interests. The establishment of dialectical materialism and historical materialism provides a correct method and necessary conditions for scientifically revealing the formation and nature of interests.

The so-called benefit is the need to obtain social content and characteristics on the basis of a certain production. It has three aspects: the psychological basis of interests is people's needs. Need is the subjective basis of interest, and interest is the social form of need. In the real world, everyone has many needs, and they are infinite and extensive. This determines that the content of interests is also colorful. People's needs and pursuits for material constitute the basic content of material interests, while the needs and pursuits for spiritual life constitute the basic content of spiritual interests.

Benefits reflect people's production capacity and production level at a certain stage. Benefits are needs that people try to meet with the help of production. Any needs that can be satisfied without people's production or labor, such as sunlight and air, are not the content of material benefits, the needs that exceed people's actual production capacity and production level, and do not constitute the basic content of benefits. Interests reflect the social relationship between people at a specific historical stage. Interest is the social transformation that people need, it reflects the relationship between people, and its essence is a specific social relationship. On the other hand, because people have formed certain social relationships in order to realize their needs, the relationship between people is essentially a relationship of interests, and social relationships must also be reflected in various interests. Because of this, human society has various interests such as economic interests, political interests, cultural interests, personal interests, group interests, national interests, class interests, class interests, and national interests. The material production of society is the basis of all other productions, so economic relations are also the basis of all other social relations. The economic benefits with material interests as the main content have also become the basis of other interests, affecting the formation and development of other interests. In a class society, economic interests first manifest as class interests, and class interests therefore become the dominant interests that restrict other interests. In a socialist society, class relations retreat to a secondary position in social relations. Various relationships within the people become the main body of social relations, and economic interests in these relations continue to play a leading role in a form different from class society.

Expanded benefits can include: food, diet, sex, and the number of allies in the battle camp.