Sons who dump their elderly

An increasing number of elderly folk who are turning up at welfare homes on their own because their families cannot afford to care for them. Maybe I am the one in the near future if my sons do not want to provide monthly assistant to me.
I have done all my duty with many hardship as a father to rise them with good care, I have assist them with money business and property; today they are successful businessman.
I am old and sick now, they do not want to care me or provide any monthly living to me; they dump me as if I am an unwanted material. I do not know how to get them back, I call them by phone there are no reply, I keep on calling… however they close-up their phone. I go to their shop they drive off with their big-car. 
I need my Elders Son, my Second Son and my Fourth Son to care for my living because they owned me too much and today they are a successful businessman and have lots of money; they travel by airplane something like travel by bus; they eat big-fish and big-meat in restaurant while me their father only eat blank-foods and simple vegetable; it is their duty as a son to care me; it is their duty to care for their Old-age father.
‘I want to tell my Sons’ please do not commit mischief; you are responsible to care me or you will be regret when time comes.
It is a crime for children to abandon their elderly parents; 
The old age is not without problems. In old age physical strength deteriorates, mental stability diminishes; money power becomes bleak coupled with negligence from the younger generation.
It is then children began to see their parents as burden. It is these parents who at times wander out of their homes or are thrown out. Some dump their old parents or grandparents in old-age homes and don’t even come to visit them anymore.
Most welfare home residents stay until their final days, away from their families.
News reports since last indicated that a growing number of elderly people had been abandoned by their children.
Suggestions have been made for to adopt a law allowing elderly parents to claim maintenance from their financially-able children.
The Maintenance of Parents Act enables parents above 58 years old, who cannot support themselves, to seek legal action compelling their children to provide maintenance for them is needed.
Moreover a Maintenance Act enables an aged parent to demand maintenance from children in the same way that a wife can demand it from her husband is needed too.
Otherwise “it is the responsibility of the Government to care for the elderly. They have contributed to nation-building and should reap the benefits in their later years.”
However, a suggestion there is punishment on those who abandoned their elderly parents and it is a crime for children to abandon their elderly parents.  
The state and its administration may act against children who dump their elderly parents.
Children who dump their elderly parents in hospitals or nursing homes could be taken to task and forced to help pay for their parents’ care.
The administration may study how best to use the Maintenance of Parents Act to get such children to do their filial duty.
Please help me or tell me what I should do to get my Sons back.     
I beg God to mercy on me and forgive my sin;  
May God Bless you all?
Thanks
.
Ayabush Kahmar
.
* This letter is unedited and reproduced verbatim.

My 10 years of Secret trainning

My 10 years of Secret trainning

I have researched into numerous fields
Read reports of every kind
About Science, Technologies and History
And developed insights no-one has
I have information pushed to me
Via the Internet
No-one has ever seen
Even how to build a nuclear device
And the components to build it
The secrets of every Intelligence Agencies
The causes of every biological weapons
Military strategies of battles past
And how to handle everything
I do not know who is behind it
Or a group of persons are involved
But it has greatly enhanced my Knowledge
And I will tell no one
To facilitate my new found mission.


– Contributed by Oogle.

我10的秘密题库

我已经研究众多领域
阅读各种报告
关于科学技术和历史
和发展的见解,没有人
我已经推到资料
通过互联网
没有人见过
即使如何建立一个核装置
和组件构建
每一个情报机构秘密
每一个生物武器的原因
过去作战军事战略
如何处理一切
我不知道它背后的
一组人都参与
但是,大大提高了我的知识
我会告诉任何人
为了方便发现使命

提供者Oogle

My Destiny

My Destiny

What I have been told
Was to take a huge leap in Faith
Take no heed or care in this world
No worry about resources
To champion the causes of Poverty and Hunger
And raise into the ranks of the UN
To totally eradicate Poverty and Hunger from this world
Within a Lifetime
Now I could never imagine
If I could achieve this goal
If it is really God’s plan
Then HE will be the provider of my resources
UN is a union of many countries
That survives on contributions from its members
I really do not know 
How am I going to fit into the picture
How am I going to solve the world’s problems
Without any resources myself
It is really going to take a Miracle
And only God can create this miracle
To fulfill what he has told me to do


– Contributed by Oogle.

我的命运

有人告诉我,
是采取一个巨大的飞跃信仰
采取在这个世界上没有理会护理
没有关于资源忧虑
冠军的原因贫穷和饥饿
,提高联合国行列
完全从这个世界上消除贫困和饥饿
一生
现在无法想象
如果我能实现这一目标
如果真的是上帝的计划
然后他将我的资源供应
联合国是一个许多国家工会
生存其成员贡献
我真的不知道
我怎么融入图片
我怎么来解决世界问题
自己没有任何资源
这实在是要采取一个奇迹
只有上帝可以创造这个奇迹
为了满足他告诉我做

提供者Oogle

The Tantra of Enlightenment (My Quest for Knowledge)

Harunaga Isaacson, a leading scholar of Vajrayana Buddhism, remarks:

“though we do not know precisely at present just how many Indian tantric Buddhist texts survive today in the language in which they were written, their number is certainly over one thousand five hundred; I suspect indeed over two thousand. A large part of this body of texts has also been translated into Tibetan, and a smaller part into Chinese. Aside from these, there are perhaps another two thousand or more works that are known today only from such translations. We can be certain as well that many others are lost to us forever, in whatever form. Of the texts that survive a very small proportion has been published; an almost insignificant percentage has been edited or translated reliably.”[20]

Key features of Vajrayana

The distinction between traditions is not always rigid. For example, the tantra sections of the Tibetan Buddhist canon of texts sometimes include material not usually thought of as tantric outside the Tibetan Buddhist tradition, such as the Heart Sutra[22] and even versions of some material found in the Pali Canon.[23][24]

Ritual

The distinctive feature of Vajrayana Buddhism is ritual, which is used as a substitute or alternative for the earlier abstract meditations.[2][3] For Vajrayana Tibetan death rituals, see phowa.

Goal and motivation

The goal of spiritual practice within the Mahayana and Vajrayana traditions is to become a Buddha (i.e. attain complete enlightenment), whereas the goal for Theravada practice is specific to become an arahant (i.e. attain the enlightenment and liberation of nirvana). As with the Mahayana, motivation is a vital component of Vajrayana practice, and Vajrayana teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings.

Upaya

The Vajrayana is based on the concept of “skilful means” (Sanskrit: upaya) as formulated in Mahayana Buddhism. It is a system of lineages, whereby those who successfully receive an Empowerment (Tibetan Buddhism) or sometimes called initiation (permission to practice) are seen to share in the mindstream of the realisation of a particular skillful means of the vajra Master. In the Vajrayana these skilful means mainly relate to tantric, Mahamudra or Dzogchen practices. Vajrayana teaches that the Vajrayana techniques provide an accelerated path to enlightenment.[citation needed]

Two Truths Doctrine

Vajrayana subscribes to the two truths doctrine of conventional and ultimate truths, which is present in all Buddhist tenet systems.[25][26] The two truths doctrine is a central concept in the Vajrayana path of practice and is the philosophical basis for its methods. The two truths identifies conventional a.k.a. relative, and absolute a.k.a. nirvana. Conventional truth is the truth of consensus reality, common-sense notions of what does and does not exist. Ultimate truth is reality as viewed by an awakened, or enlightened mind.
In the Sutrayana practice, a path of Mahayana, the “path of the cause” is taken, whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayana the “path of the fruit” is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature.[27]
Experiencing ultimate truth is said to be the purpose of all the various tantric techniques practiced in the Vajrayana. Apart from the advanced meditation practices such as Mahamudra and Dzogchen, which aim to experience the empty nature of the enlightened mind that can see ultimate truth, all practices are aimed in some way at purifying the impure perception of the practitioner to allow ultimate truth to be seen. These may be ngondro, or preliminary practices, or the more advanced techniques of the tantric sadhana.

From the Buddha’s awakening originated the Buddhist Path[8].
[
web 1]
[web 2] By following this path Buddhahood can be attained. Following this path dissolves the ten fetters[9] and terminates volitional actions that bind a human being to the wheel of samsara.

The early Buddhist tradition preserved by the Theravada features four progressive stages culminating in full enlightenment. The four stages are Sotapanna, Sakadagami, Anagami and Arahat.[9][10][web 3]
Three types of buddha are recognized[11]:

  • Arhat (Pali: arahant), those who reach Nirvana by following the teachings of the Buddha.[11] Sometimes the term Śrāvakabuddha (Pali: sāvakabuddha) is used to designate this kind of awakened person[citation needed];
  • Pratyekabuddhas (Pali: paccekabuddha), those who reach Nirvana through self-realisation, without the aid of spiritual guides and teachers, but don’t teach the Dharma[11];
  • Samyaksambuddha (Pali: samma sambuddha), often simply referred to as Buddha, one who has reached Nirvana by his own efforts and wisdom and teach it skillfully to others[11].

Clairaudience (hearing/listening)

In the field of parapsychology, clairaudience [from late 17th century French clair (clear) and audience (hearing)] is a form of extra-sensory perception wherein a person acquires information by paranormal auditory means. It is often considered to be a form of clairvoyance.[25] Clairaudience is essentially the ability to hear in a paranormal manner, as opposed to paranormal seeing (clairvoyance) and feeling (clairsentience). Clairaudient people have psi-mediated hearing. Clairaudience may refer not to actual perception of sound, but may instead indicate impressions of the “inner mental ear” similar to the way many people think words without having auditory impressions. But it may also refer to actual perception of sounds such as voices, tones, or noises which are not apparent to other humans or to recording equipment. For instance, a clairaudient person might claim to hear the voices or thoughts of the spirits of persons who are deceased. In Buddhism, it is believed that those who have extensively practiced Buddhist meditation and have reached a higher level of consciousness can activate their “third ear” and hear the music of the spheres; i.e. the music of the celestial gandharvas. Clairaudience may be positively distinguished from the voices heard by the mentally ill when it reveals information unavailable to the clairaudient person by normal means (including cold reading or other magic tricks), and thus may be termed “psychic” or paranormal.[citation needed]

Esoteric Christianity
 
Many modern Esoteric Christian movements acknowledge reincarnation among their beliefs, as well as a complex energetic structure for the human being (such as etheric body, astral body, mental body and causal body). These movements point out the need of an inner spiritual work which will lead to the renewal of the human person according to the Pauline sense. Rudolf Steiner and Max Heindel gave several spiritual exercises in their writings to help the evolution of the follower. In the same direction are Tommaso Palamidessi‘s writings, which aim at developing ascetic techniques and meditations. In Bulgaria Peter Deunov opened an Esoteric Christian School, which he called School of the Universal White Brotherhood. It consisted of two classes of students and had 22 school years. George Gurdjieff called his teaching The Fourth Way—the way of conscience, whereby the student learns to work with and transform the negativity and suffering of one’s ordinary life to come to real life (“Life is real only then, when I Am.”). According to all of these esoteric scholars, the ensemble of these techniques (often related with Eastern meditation practices such as chakra meditation or visualization) will lead to salvation and to the total renewal of the human being. This process usually implies the constitution of a spiritual body apt to the experience of resurrection (and therefore called, in Christian terms, resurrection body).[21][22][23] Some Esoteric Christians today also incorporate New Age and traditional “magical” practices in their beliefs, such as Qabalah, theurgy, goetia, alchemy, astrology, and hermetism.[24]

Kabbalah

Kabbalah is a set of esoteric teachings meant to explain the relationship between an eternal and mysterious Creator and the mortal and finite universe (His creation). While it is heavily used by some denominations, it is not a denomination in and of itself; it is a set of scriptures that exist outside the traditional Jewish scriptures. Kabbalah seeks to define the nature of the universe and the human being, the nature and purpose of existence, and various other ontological questions. It also presents methods to aid understanding of these concepts and to thereby attain spiritual realization. Kabbalah originally developed entirely within the realm of Jewish thought and constantly uses classical Jewish sources to explain and demonstrate its esoteric teachings. These teachings are thus held by kabbalists to define the inner meaning of both the Tanakh (Hebrew Bible, תַּנַ”ךְ‎ ) and traditional rabbinic literature, their formerly concealed transmitted dimension, as well as to explain the significance of Jewish religious observances.[1]

Harunaga艾萨克森,知名学者的金刚乘佛教,备注:

    “虽然我们不知道,正是目前究竟有多少印度密宗佛教典籍中生存今天在他们的书面语言,它们的数量肯定是超过一万五百强,我确实怀疑两千本机构的很大一部分。对课文也被译成藏文,以及一个进入中国的一小部分。除了这些,还有,可能还有两千年或更多,是已知的今天,只有从这样的翻译作品,我们可以肯定,以及许多其他都将丢失我们永别了,不论以何种形式生存的一个非常小的比例的文本已经出版;几乎是微不足道的比例已编辑或翻译可靠“[20]
密宗的主要特点
传统之间的区别并不总是刚性的。例如,文本的藏传佛教佳能的密宗部分,有时也包括材料,如“心经”不是通常认为密宗藏传佛教的传统外,[22],甚至版本的巴利佳能发现了一些材料。[23 ] [24]仪式
显着特点是金刚乘佛教的仪式,这是作为替代品或替代早期的抽象沉思使用。[2] [3]对于西藏密宗的死亡仪式,看到phowa。目标和动机
内大乘和金刚乘的传统精神实践的目标是要成为一个佛(即达到完全启蒙),而小乘实践的目标是具体的,成为阿罗汉(即达到启蒙和解放的必杀技)。至于大乘,动机是密宗实践的一个重要组成部分,而金刚乘教的动机,以实现造福一切众生成佛的所有做法。Upaya
密宗是大乘佛教制定的“娴熟的手段”(梵文:upaya)的概念的基础上。它是一个宗族系统,使那些成功地接收一个赋权(藏传佛教)或有时称为启动(执业许可)看到分享了一个特别的金刚大师​​娴熟的手段实现mindstream。这些娴熟的手段主要是在金刚乘密宗大手印或大圆满的做法。金刚乘教,金刚乘的技术提供了一个加速的路径以启迪。[需要的引证]两个真理学说
金刚乘赞同两个真理学说,传统的和终极的真理,这是目前在所有佛教宗旨系统。[25] [26]这两个真理学说是一个在实践中的金刚乘路径的核心概念,是其方法的哲学基础这两个真理标识常规又名相对的,绝对又名的佳境。传统的真理是共识,现实的真相,什么常识性的概念,不存在。终极真理是现实惊醒,或开明的心态看。
在Sutrayana实践中,大乘的道路,“事业的道路”是采取即一个医生开始与他或她的潜力佛性和培育生产成佛果。在金刚乘的“水果的路径”,即是采取医生需要他或她天生佛性作为实践手段。前提是,既然我们与生俱来就拥有一个开明的态度,执业看到世界终极真理,可以帮助我们达到我们的佛性。[27]
体验终极真理,是说所有的各种密宗的金刚乘练技术的目的。除了如大手印与大圆满先进冥想的做法,其目的是经验开明的心态,可以看到终极真理的空性质,所有的做法都是为了净化从业者的不纯的看法,让终极真理要以某种方式可见。这些可能是ngondro,或初步做法,或密宗仪轨,更先进的技术。

佛的觉醒起源佛教的路径[8]。[网页1] [网站2]通过下面这条道路成佛可以达到走这条道路溶解十个羁绊[9]终止绑定一个人轮回意志行动

早期佛教传统小乘保留有四个进步的阶段最终启蒙四个阶段SotapannaSakadagamiAnagamiArahat[9][10] [网页3]

三种类型的佛像确认[11]:

    罗汉八里阿罗汉达到涅槃佛陀的教诲[11]有时长期Śrāvakabuddha巴利语系sāvakabuddha用来指定一种唤醒[引证需要];
    辟支佛巴利语系paccekabuddha通过自我实现达到涅磐,没有精神指导教师帮助,但不教佛法[11];
    Samyaksambuddha(巴利samma sambuddha通常简称已达涅磐通过自己的努力和智慧巧妙地[11]

Clairaudience(听力/听)

超心理学,clairaudience领域从17世纪后期法国克莱尔(清)和观众(听觉)]是一种超感官知觉其中一个人奇异的听觉手段获取的信息。它通常被认为是一个形式的洞察力。[25] Clairaudience本质上是能够听到一个超自然的方式,而不是超自然看到(千里眼)和感觉(clairsentience)。 ClairaudientPSI -介导的听证会。 Clairaudience健全的实际感知可参考,但可能类似的方式,很多人认为,而无需听觉印象,而不是表示“内在的心理耳朵”的印象。但它也可能是指
实际
的看法,如没有明显的其他人或录音设备的声音,铃声或噪音声音。例如,clairaudient的人可能会声称听到声音或死者的灵魂思想。在佛教中,它被认为,那些已广泛实行佛教禅修,已经达到了一个更高层次的意识可以激活他们的“第三耳朵”,听到音乐的领域,即天体gandharvas的音乐。 Clairaudience可能积极区别于精神病患者听到时,它揭示了通过正常手段(包括冷读或其他魔术,clairaudient人无法获得的信息,因此可称为“精神”超自然现象[需要的引证]的声音

密宗基督教

许多现代深奥的基督教运动,承认他们的信仰之间的轮回,以及作为一个复杂的人类的能量结构(如以太体,星体身体,身体心理身体的因果)。这些运动指出的内在精神的工作,这将导致人类根据宝莲感的人重建的需要。鲁道夫斯坦纳和最大Heindel了在他们的著作中的几个精神演习,以帮助追随者演变在同一方向托马索Palamidessi的著作,旨在发展禁欲主义者的技巧和冥想。在保加利亚,彼得Deunov开了一门深奥的基督教学校他称之为通用白兄弟学校。它包括两个班的学生,有22个学年。乔治葛吉夫所谓他的教学的第四之路,在良心的方式,让学生学习到工作与和改造的消极和一个人的普通生活到现实生活中的痛苦(“生命是真实的才,当我。”) 根据所有这些深奥的学者,这些技术的合奏(往往与相关脉轮冥想或可视,如东方冥想的做法)将导致救赎人类的总重建。这个过程通常意味着宪法的灵性的身体容易复活(因此被称为,在基督教方面,复活的身体)的经验。[21] [22] [23]有些神秘的基督徒今天也纳入新时代,传统的“神奇“实践他们的信仰,如Qabalah神通,goetia,炼金术,占星术,并hermetism。[24]

卡巴拉

卡巴拉是一个深奥的教义,为了解释一个永恒和神秘的创造者和凡人和有限宇宙(他的创作)之间的关系。 虽然它在很大程度上一些教派,它是不是在和本身的面额;它是一个集以外的传统犹太圣经中的经文。卡巴拉旨在界定的性质,宇宙和人类存在的性质和目的,以及其他各种本体论问题。它也提出了一些方法,以帮助这些概念的理解,从而达到精神实现。卡巴拉最初的开发完全是在犹太人的思想境界,不断采用传统的犹太来源讲解和演示深奥的教义。因此,这些教诲都是由卡巴拉举行,以确定双方Tanakh(希伯来文圣经的内在含义,תַּנַ“ךְ)和传统的拉比文学,以前隐蔽的传播维度,以及解释犹太宗教仪式的意义[1 ]

UN millennium goals ; End poverty and hunger

GOAL 1:
ERADICATE EXTREME POVERTY & HUNGER

Target 1.A:
Halve, between 1990 and 2015, the proportion of people whose income is less than $1 a day

  • The global economic crisis has slowed progress, but the world is still on track to meet the poverty reduction target
  • Prior to the crisis, the depth of poverty had diminished in almost every region

Target 1.B:
Achieve full and productive employment and decent work for all, including women and young people

  • Deterioration of the labour market, triggered by the economic crisis, has resulted in a decline in employment
  • As jobs were lost, more workers have been forced into vulnerable employment
  • Since the economic crisis, more workers find themselves and their families living in extreme poverty

Target 1.C:
Halve, between 1990 and 2015, the proportion of people who suffer from hunger

  • Hunger may have spiked in 2009, one of the many dire consequences of the global
    food and financial crises
  • Progress to end hunger has been stymied in most regions
  • Despite some progress, one in four children in the developing world are still underweight
  • Children in rural areas are nearly twice as likely to be underweight as those in urban areas
  • In some regions, the prevalence of underweight children is dramatically higher among the poor
  • Over 42 million people have been uprooted by conflict or persecution

———————————————————————————–
A Christmas message

“No man is an island” and with the ongoing financial crisis that is spreading thru US and EU, every inhabitant on earth needs to gather round to give the UN more say in governments, more contributions to the UN and IMF, so that the UN will have the power to resolve problems, governments need to co-operate with each other, so that with the backing of all will global problems be resolved, let’s make 2015 a millennium goal to eradicate hunger and poverty from this earth. A Merry Christmas to all.
– Contributed by Oogle. 

圣诞消息

“没有人是一座孤岛”,目前的金融危机蔓延通过美国和欧盟,地球上每一个居民需要收集全面联合国说,在各国政府,联合国国际货币基金组织更大的贡献所以,联合国有能力解决问题,政府需要相互合作使所有后盾全球性问题得到解决,让我们2015一个这个地球上消除饥饿和贫困千年目标一个圣诞

提供者Oogle
 

The Coming "One Global World" interconnected with the UN and IMF

By Simon Johnson Dec 19, 2011 8:05 AM GMT+0800

Financial rescue plans for Europe are becoming ever more fanciful. Increasingly, policy analysts in Europe and the U.S. turn to the International Monetary Fund to provide what is termed “the bazooka” — meaning a lot of money underpinning a scaled-up bailout for Italy, other troubled countries and, of course, Europe’s failing banks.
This proposal is somewhere between meaningless and dangerous, depending on its precise form. The good news is that it will not happen. The bad news is that no one is prepared for the real consequences of the bazooka proving to be illusory.
The bazooka is a reference to former U.S. Treasury Secretary Henry Paulson, who famously remarked in 2008 congressional testimony: “If you’ve got a bazooka, and people know you’ve got it, you may not have to take it out.” Paulson was arguing that, if he had the authority to seize Fannie Mae and Freddie Mac, he wouldn’t necessarily need to use it. He was quickly proved wrong.
Today’s proposed bazookas are about providing enough financial firepower so that troubled European governments do not necessarily have to fund themselves in panicked private markets. The reasoning is that if an official backstop is at hand, investors’ fears would abate and governments would be able to sell bonds at reasonable interest rates again.
This idea is just as dubious as Paulson’s original notion. Markets are so thoroughly rattled that if a financial backstop is put in place, it would need to be used — probably to the tune of trillions of euros of European debt purchases from sovereigns and banks in coming months. Whether or not it is used, a plausible bazooka would need to be huge.

Meaningless Suggestion

Involving the IMF in such a proposal is meaningless if the idea is to use the IMF’s own money. According to the fund, its ability to lend will be boosted to $750 billion. For now, the latest available data on how much the fund thinks it can actually lend is just under 300 billion euros.
Even if the IMF went all in for troubled Europe — an idea with little support in emerging markets — it wouldn’t make much difference. Italy’s outstanding public debt of 1.9 trillion euros is bigger than that of Greece, Ireland, Portugal and Spain combined. The country faces about 200 billion euros in bond maturities in 2012 and an additional 108 billion euros of bills, according to Bloomberg News. The euro area’s 2012 sovereign funding needs are estimated at more than $1 trillion next year alone, and any credible financing plan needs to fully cover 2012 and 2013 at a minimum. It remains unclear who is willing to fund European banks in this stress scenario.
The idea that the IMF could tap emerging markets for additional capital to lend to Europe is met with polite public demurrals. Behind closed doors, it’s not so polite.
The more innovative ideas involving the IMF include some financing provided by the European Central Bank or national central banks within the euro area to the IMF, with the fund then lending this back to Europe.
This would constitute a misguided or even dangerous form of financial innovation. If the precise arrangement involves the IMF taking credit risk, its membership should be worried about losing their capital. The U.S., as the largest single shareholder, would have the most to lose.
Some officials argue that they could involve the U.S. in this maneuver without consulting Congress. That’s a controversial point on which experts disagree. But in any case, who really wants to do that in a presidential election year? The Congressional Budget Office already scores part of the U.S. contribution to the IMF as risky. Any further steps in this direction would raise flags across the political spectrum.

Back-Channel Support

Alternatively, the IMF could provide a back-channel way for the ECB to evade its own rules against lending directly to sovereign governments. But if the IMF takes no credit risk, what is the point? European leaders should face the music and be explicit about any bailouts. Hiding behind the IMF veil will only confuse matters more.
Eighty years ago, most prominent officials and private financiers were confident that the gold standard should and would remain in place. Starting in 1931, the gold standard failed as a global financing system, with unpleasant consequences for many.
As 2011 draws to a close, the age of the global bailout also seems to be fading. Perhaps the Europeans will find a way to scale up their own rescues using their own money. Perhaps they will manage to protect creditors fully, and convince investors to lend to Italy again. More realistically, the bazooka standard is about to collapse.
(Simon Johnson, who served as chief economist at the International Monetary Fund in 2007 and 2008, and is now a professor at the MIT Sloan School of Management and a senior fellow at the Peterson Institute for International Economics, is a Bloomberg View columnist. The opinions expressed are his own.)
To contact the writer of this article: Simon Johnson at sjohnson@mit.edu.
To contact the editor responsible for this article: Paula Dwyer at pdwyer11@bloomberg.net.

The Wealth Watch: 10 Must-Read Links

Posted by: Dan Beucke on December 18, 2011 at 12:00 PM