These eror logs always give me a nightmare. From this tool, they gonna be my friend from now on...LOL
in reference to:"EventID.Net - Troubleshooting over 10,000 Windows event log entries"
- http://www.eventid.net/?gclid=CNaZ66XMi6UCFZMt3godAWeOFg (view on Google Sidewiki)
I am not keen about hash file. Therefore, this Hash My Files is such a helpful for someone like me.
in reference to:"Hash My Files is a software developed by Nirsoft that calculates and displays the MD5 and SHA1 hashes of selected files. Those files can be selected in Windows Explorer or by opening them directly in the software. The Explorer option has to be enabled in Hash My Files by checking the Enable Explorer Context Menu entry in the Options menu."
- Calculate File Hashes (view on Google Sidewiki)
Bamboo Hut #1
First the builders cut lengths of bamboo
Bamboo Hut #2
Some bamboo is stripped off the branch and 'weaved' into large square sections which are lashed onto a bamboo frame.
Bamboo Hut #3 Bamboo Hut #4 Bamboo Hut #5 A traditional Sylhet village scene in Moulvibazar district 
Some bamboo poles are driven into the ground and used to create a framework for the walls and roof 
The 'weaved' walls are attached to the framework and corrugated iron is used to make the roofs (before corrugated iron the roofs were thatched)
A simple hearth is constructed from bricks. The floor is just levelled and pounded down earth also, over time the green colour of the walls fades.
The Sufficiency Economy at the Edges of Capitalism
“Capitalist” Western Economics The first sentence of Parkin and Bade’s Economics, the most popular undergraduate textbook in North America, states: “All economic questions arise because we want more than we can get.” The authors add that “everyone ends up with some unsatisfied wants” and “our inability to satisfy all our wants is called scarcity.” Based on these premises, Western microeconomics goes on to study the choices that individuals make under scarcity; while macroeconomics studies the growth performance of the national and world economy in creating more goods and services to choose from (GDP/capita).
While the progressive addition of welfare dimensions to neoclassical microeconomics and post-Keynesian macroeconomics now means that Western economic thought can no longer be restricted to the term “capitalist”, it is still based on a model of monetary self-interest played out on capital-driven markets. Household heads and firm managers at the micro-social level and government policy-makers at the macro-social level are assumed to marshal their land, labor, energy, material, capital, and management resources to create ever-increasing levels of net monetary value, as defined by market prices. Their utility function does not subsume or reflect the utility function of others. They are assumed to dislike work, and to maximize their leisure if given the chance. Although this capital-based, self-centered vision is statistically convenient, it leaves out such non-marketed goods and services as environmental quality, housework, child-rearing at home, and the psychic income that comes from sharing among friends, gift-giving, bargaining, and the joy of work.
The Edges of Capitalism
There is no inherent contradiction between modern economics and the Sufficiency Economy philosophy; the two are fundamentally complementary. We will show, however, that the emphases are different in four ways that pull economics either upward or backward from its extreme edges. The extreme edges of capitalism are
v an inability to solve the key socioeconomic problems of the 21st century
v a self-centered maximizing view of production, consumption and exchange
v a polarization of income distribution
v an underestimate of human nature
Edge number 1: Unsolved problems of 21st century society
Economics has either failed to solve, or has even caused, an entire array of material, economic, political, sociological and even religious problems in modern society. Lying between the physical world described by natural science and the social prescriptions of political science, sociology, and religion – economics has backward and forward linkages with other branches of human knowledge and activity. To date these have been largely founded on capital driven markets, so that the environmental, political, social and moral results have been frequently negative or ambiguous.
| Natural science | Economics | Political science | Sociology | Religion |
| Waste | Greed | Corruption | Tyranny | Imposition |
| Hunger | Risk | Powerlessness | Prejudice | Atheism |
| Destruction | Short-run thinking | Campaign promises | Despair | Intolerance |
| Myth | Low human K | Passivism | Illiteracy | Ignorance |
| Extinction | Theft | Imprisonment | Persecution | Extremis |
We shall see that the King’s philosophy replaces each of the five major problems in the Economics column of table 1 with three principles and two conditions that will help to promote the positive conversion of the world social system.
Edge number 2: Self-centered, maximizing production, consumption and exchange decisions
One reason that economics has not been able to solve the above problems on its first edge is the second edge of an extremist rationale for production, consumption, and exchange. Production is currently viewed as the full use of land, labor, capital and entrepreneurship to maximize the production of short-run goods and services, whether necessities or luxuries. (As we shall see, the King’s Philosophy would counter that it should be the more abstemious use of time, energy, renewable resources, knowledge and spirit to supply long-term necessities.)
Consumption is currently based on one’s self-interest, the maximization of utility and of leisure. (The King’s philosophy would counter than any sentient social being’s utility function should includes the utility function of others and value sharing, working for oneself and others, and joint consumption activities.)
Meanwhile, Exchange is currently viewed as an Edgeworth box of power struggle, where each party tries to maximize his or her utility at the expense of the other. (The King’s philosophy would counter that, as long as both parties meet their basic needs, they can gain psychological and moral benefit from seeing to the needs of others through voluntary price reductions and compromises.)
Edge number 3: The extreme tails of income distribution
psychological burdens of worrying about excessive wealth, investment management, theft, overweight, substance addiction and the psychological problems associated with an affluent, urban existence. Giving away part of their wealth will make them happier. If that wealth is given to the poor, both groups will leave the extreme edges and will approach each other, while not completely at the “happy medium.”
Edge number 4: View of human nature
Finally, the most important and crippling edge of is its very limited view of man’s fundamental nature. While economists can elegantly measure the summit of selfishness with the sophisticated tools of quantitative analysis, this glass ceiling also prevents the capitalist view from seeking or reflecting the equally real1 happiness that derives from things one cannot buy or sell with money on markets. Economic Man in the capitalist view is limited to man’s lower nature, that which psychologists term the “child”. When two such children find themselves in the same box (whether that of sand or of Edgeworth), they are assumed to fight jealously until the child with greater bargaining power or economies of scale wins. This view of the lower nature of Man has been paradoxically reinforced over the past 300 years by (the Calvinist branch of) the Protestant religion,
In both senses of a) true and b) not nominal. Nominal happiness is inflated by false desires created by advertising which assumes that the clearest sign of God’s favor for the after-life is success in capitalist accumulation in this life! Man’s lower nature is also reflected in The Wealth of Nations, the better-known work of Adam Smith.
But Smith was hired by the University of Glasgow as a professor not of Economics, but of Moral Philosophy. He therefore wrote a second book, The Theory of Moral Sentiments, which took as its premise not Man’s lower nature, but his higher nature, not the willful child of psychologists but the responsible “parent”. In this book, he spoke not of the Invisible Hand of self-interest that pushes us to do what we desire, but of an Impartial Spectator (or “conscience”) that leads us to do what is right by improving the moral image of ourselves in our own and other’s eyes. Upon these quite different premises, Smith elaborated a vision of world citizenship, proposed abolishing passports, and hence forgetting entirely about the “Nations” in the Wealth of Nations. He foresaw a day when the world could be united peacefully by universal morality.
| Author ↓ | /Axis → | Material-economic | Political-social | Spiritual |
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