Capitalism is an economic system in which the means of production are privately owned and operated for profit, usually in competitive markets. Income in a capitalist system takes at least two forms, ''profit'' on the one hand and ''wages'' on the other. There is also a tradition that treats ''rent'', income from the control of natural resources, as a third phenomenon distinct from either of those. In any case, profit is what is received, by virtue of control of the tools of production, by those who provide the capital. Often profits are used to expand an enterprise, thus creating more jobs and wealth. Wages are received by those who provide a service to the enterprise, also known as workers, but do not have an ownership stake in it, and are therefore compensated irrespective of whether the enterprise makes a profit or a loss. In the case of profitable enterprise, profits are therefore not translated to workers except at the discretion of the owners, who may or may not receive increased compensation, whereas losses are not translated to workers except at similar discretion manifested by decreased compensation.

There is no consensus on the precise definition of capitalism, nor on how the term should be used as a historical category. There is, however, little controversy that private ownership of the means of production, creation of goods or services for profit in a market, and prices and wages are elements of capitalism. The designation is applied to a variety of historical cases, varying in time, geography, politics and culture. Some define capitalism as a system in which ''all'' the means of production are privately owned, and some define it more loosely as one in which merely "most" are in private hands — while others refer to the latter as a mixed economy biased toward capitalism. More fundamentally, others define capitalism as a system in which production is carried out to generate profit and is governed by the laws of capital accumulation; regardless of the legal ownership titles. Private ownership in capitalism implies the right to control property, including the determination of how it is used, who uses it, whether to sell or rent it, and the right to the revenue generated by the property.

Economists, political economists and historians have taken different perspectives on the analysis of capitalism. Economists usually emphasize the degree that government does not have control over markets (laissez faire), and on property rights. Most political economists emphasize private property, power relations, wage labor, class and emphasize capitalism as a unique historical formation. There is general agreement that capitalism encourages economic growth. The extent to which different markets are free, as well as the rules defining private property, is a matter of politics and policy, and many states have what are termed mixed economies.

Capitalism, as a deliberate economic system, developed incrementally from the 16th century in Europe, although proto-capitalist organizations existed in the ancient world, and early aspects of merchant capitalism flourished during the Late Middle Ages. Capitalism became dominant in the Western world following the demise of feudalism. Capitalism gradually spread throughout Europe, and in the 19th and 20th centuries, it provided the main means of industrialization throughout much of the world. Today the capitalist system is the world's dominant economic model.

Etymology and early usage

{| align="right" class="box" style="margin-left:1em;text-align: left; border: 4px solid #aaaaaa; padding: 2px; font-size: 100%; width: 30%;" |bgcolor="#dbeaff"| Other terms sometimes used for capitalism:

Capitalist mode of production

Economic liberalism Free-enterprise economy Free market Laissez-faire economy Market economy Market liberalism Self-regulating market |}

''Capital'' evolved from ''capitale'', a late Latin word based on proto-Indo-European ''caput'', meaning "head" — also the origin of ''chattel'' and ''cattle'' in the sense of movable property (only much later to refer only to livestock). Capitale emerged in the 12th to 13th centuries in the sense of funds, stock of merchandise, sum of money, or money carrying interest. By 1283 it was used in the sense of the capital assets of a trading firm. It was frequently interchanged with a number of other words — wealth, money, funds, goods, assets, property and so on.

The term ''capitalist'' refers to an owner of capital rather than an economic system, but shows earlier recorded use than the term ''capitalism'', dating back to the mid-seventeenth century. The ''Hollandische Mercurius'' uses it in 1633 and 1654 to refer to owners of capital. In French, Étienne Clavier referred to ''capitalistes'' in 1788, six years before its first recorded English usage by Arthur Young in his work ''Travels in France'' (1792). David Ricardo, in his ''Principles of Political Economy and Taxation'' (1817), referred to "the capitalist" many times.

Samuel Taylor Coleridge, an English poet, used ''capitalist'' in his work ''Table Talk'' (1823). Pierre-Joseph Proudhon used the term ''capitalist'' in his first work, ''What is Property?'' (1840) to refer to the owners of capital. Benjamin Disraeli used the term ''capitalist'' in his 1845 work ''Sybil''. Karl Marx and Friedrich Engels used the term ''capitalist'' (''Kapitalist'') in ''The Communist Manifesto'' (1848) to refer to a private owner of capital.

According to the ''Oxford English Dictionary'' (OED), the term ''capitalism'' was first used by novelist William Makepeace Thackeray in 1854 in ''The Newcomes'', where he meant "having ownership of capital". Also according to the OED, Carl Adolph Douai, a German-American socialist and abolitionist, used the term ''private capitalism'' in 1863.

The initial usage of the term ''capitalism'' in its modern sense has been attributed to Louis Blanc in 1850 and Pierre-Joseph Proudhon in 1861. Marx and Engels referred to the ''capitalistic system'' (''kapitalistisches System'') and to the capitalist mode of production (''kapitalistische Produktionsform'') in ''Das Kapital'' (1867). The use of the word "capitalism" in reference to an economic system appears twice in Volume I of ''Das Kapital'', p. 124 (German edition), and in ''Theories of Surplus Value'', tome II, p. 493 (German edition). Marx did not extensively use the form ''capitalism'', but instead those of ''capitalist'' and ''capitalist mode of production'', which appear more than 2600 times in the trilogy ''Das Kapital''.

Marx's notion of the capitalist mode of production is characterised as a system of primarily private ownership of the means of production in a mainly market economy, with a legal framework on commerce and a physical infrastructure provided by the state. No legal framework was available to protect the labourers, so exploitation by the companies was rife. Engels made more frequent use of the term ''capitalism''; volumes II and III of ''Das Kapital'', both edited by Engels after Marx's death, contain the word "capitalism" four and three times, respectively. The three combined volumes of ''Das Kapital'' (1867, 1885, 1894) contain the word ''capitalist'' more than 2,600 times.

An 1877 work entitled ''Better Times'' by Hugh Gabutt and an 1884 article in the ''Pall Mall Gazette'' also used the term ''capitalism''. A later use of the term ''capitalism'' to describe the production system was by the German economist Werner Sombart, in his 1902 book ''The Jews and Modern Capitalism'' (''Die Juden und das Wirtschaftsleben''). Sombart's close friend and colleague, Max Weber, also used ''capitalism'' in his 1904 book ''The Protestant Ethic and the Spirit of Capitalism'' (''Die protestantische Ethik und der Geist des Kapitalismus'').

Economic elements

Capitalist economics developed out of the interactions of the following elements.

A product is any good produced for exchange on a market. "Commodities" refers to standard products, especially raw materials such as grains and metals, that are not associated with particular producers or brands and trade on organized exchanges.

There are two types of products: capital goods and consumer goods. Capital goods (i.e., raw materials, tools, industrial machines, vehicles and factories) are used to produce consumer goods (e.g., televisions, cars, computers, houses) to be sold to others. The three inputs required for production are labor, land (i.e., natural resources, which exist prior to human beings) and capital goods. Capitalism entails the private ownership of the latter two — natural resources and capital goods — by a class of owners called capitalists, either individually, collectively or through a state apparatus that operates for a profit or serves the interests of capital owners.

Money was primarily a standardized medium of exchange, and final means of payment, that serves to measure the value all goods and commodities in a standard of value. It eliminates the cumbersome system of barter by separating the transactions involved in the exchange of products, thus greatly facilitating specialization and trade through encouraging the exchange of commodities. Capitalism involves the further abstraction of money into other exchangeable assets and the accumulation of money through ownership, exchange, interest and various other financial instruments. However, besides serving as a medium of exchange for labour, goods and services, money is also a store of value, similar to precious metals.

Labour includes all physical and mental human resources, including entrepreneurial capacity and management skills, which are needed to produce products and services. Production is the act of making products or services by applying labour power to the means of production.

Types of capitalism

There are many variants of capitalism in existence. All these forms of capitalism are based on production for profit, at least a moderate degree of market allocation and capital accumulation. The dominant forms of capitalism are listed here.

Anarcho-capitalism

Anarcho-capitalism is a libertarian and individualist anarchist political philosophy that advocates the elimination of the state and the elevation of the sovereign individual in a free market. In an anarcho-capitalist society, law enforcement, courts, and all other security services would be provided by voluntarily-funded competitors such as dispute resolution organisations and private defense agencies rather than through taxation, and money would be privately and competitively provided in an open market. By advocating a society without a need for a state it seeks to eliminate the negative externalities caused by government interference into property rights or the markets, thus proponents believe it to be the most efficient, moral, and accountable form of capital allocation though the swift action of dollar voting and budget constraint (profit and loss mechanism) rather than the slow movement of political bureaucracy that's monopolistic in its immunity to competition and coercive in its guaranteed funding through taxation.

Mercantilism

A nationalist form of early capitalism where national business interests are tied to state interests, and consequently, the state apparatus is utilized to advance national business interests abroad. Mercantilism holds that the wealth of a nation is increased through a positive balance of trade with other nations.

Free-market capitalism

Free market capitalism consists of a free-price system where supply and demand are allowed to reach their point of equilibrium without intervention by the government. Productive enterprises are privately-owned, and the role of the state is limited to protecting property rights.

Social market economy

A social market economy is a nominally free-market system where government intervention in price formation is kept to a minimum, but the state provides for moderate to extensive provision of social security, unemployment benefits and recognition of labor rights through national collective bargaining schemes. The social market is based on private ownership of businesses.

State capitalism

State capitalism consists of state ownership of profit-seeking enterprises that operate in a capitalist manner in a market economy. Examples include corporatized government agencies or partial state ownership of shares in publicly-listed firms. The term ''state capitalism'' has also used to refer to an economy consisting of mainly private enterprises that are subjected to comprehensive national economic planning by the government, wherein the state intervenes in the economy to protect specific capitalist businesses (although this is usually referred to as ''state monopoly capitalism'' or ''corporate capitalism''). Many socialists and anti-Stalinist leftists argue that the Soviet Union was state capitalist instead of socialist, since the state owned all the means of production, functioned as an enormous corporation, and exploited the working class.

Corporate capitalism

Corporate capitalism is a free or mixed market characterized by the dominance of hierarchical, bureaucratic corporations, which are legally required to pursue profit. State monopoly capitalism refers to a form of corporate capitalism where the state is used to benefit, protect from competition and promote the interests of dominant or established corporations.^{[Citiation Needed]}

Mixed economy

A largely market-based economy consisting of both public ownership and private ownership of the means of production. In practice, a mixed economy will be heavily slanted toward one extreme; most capitalist economies are defined as "mixed economies" to some degree and are characterized by the dominance of private ownership.^{[Citation Needed]}

Other

Other variants of capitalism include:

Crony capitalism

Finance capitalism

Financial capitalism

Late capitalism

Market economy

Neo-Capitalism

Post-capitalism

Technocapitalism

History

Economic trade for profit has existed since the second millennium BC. However, capitalism in its modern form is usually traced to the Mercantilism of the 16th-18th Centuries.

Mercantilism

The period between the sixteenth and eighteenth centuries is commonly described as mercantilism. This period, the Age of Discovery, was associated with geographic exploration being exploited by merchant overseas traders, especially from England and the Low Countries; the European colonization of the Americas; and the rapid growth in overseas trade. Mercantilism was a system of trade for profit, although commodities were still largely produced by non-capitalist production methods.

While some scholars see mercantilism as the earliest stage of capitalism, others argue that capitalism did not emerge until later. For example, Karl Polanyi, noted that "mercantilism, with all its tendency toward commercialization, never attacked the safeguards which protected [the] two basic elements of production—labor and land—from becoming the elements of commerce"; thus mercantilist attitudes towards economic regulation were closer to feudalist attitudes, "they disagreed only on the methods of regulation."

Moreover Polanyi argued that the hallmark of capitalism is the establishment of generalized markets for what he referred to as the "fictitious commodities": land, labor, and money. Accordingly, "not until 1834 was a competitive labor market established in England, hence industrial capitalism as a social system cannot be said to have existed before that date."

Evidence of long-distance merchant-driven trade motivated by profit has been found as early as the second millennium BC, with the Old Assyrian merchants. The earliest forms of mercantilism date back to the Roman Empire. When the Roman Empire expanded, the mercantilist economy expanded throughout Europe. After the collapse of the Roman Empire, most of the European economy became controlled by local feudal powers, and mercantilism collapsed there. However, mercantilism persisted in Arabia. Due to its proximity to neighboring countries, the Arabs established trade routes to Egypt, Persia, and Byzantium. As Islam spread in the seventh century, mercantilism spread rapidly to Spain, Portugal, Northern Africa, and Asia. Mercantilism finally revived in Europe in the fourteenth century, as mercantilism spread from Spain and Portugal.

Among the major tenets of mercantilist theory was bullionism, a doctrine stressing the importance of accumulating precious metals. Mercantilists argued that a state should export more goods than it imported so that foreigners would have to pay the difference in precious metals. Mercantilists asserted that only raw materials that could not be extracted at home should be imported; and promoted government subsidies, such as the granting of monopolies and protective tariffs, were necessary to encourage home production of manufactured goods.

European merchants, backed by state controls, subsidies, and monopolies, made most of their profits from the buying and selling of goods. In the words of Francis Bacon, the purpose of mercantilism was "the opening and well-balancing of trade; the cherishing of manufacturers; the banishing of idleness; the repressing of waste and excess by sumptuary laws; the improvement and husbanding of the soil; the regulation of prices…"

Similar practices of economic regimentation had begun earlier in the medieval towns. However, under mercantilism, given the contemporaneous rise of absolutism, the state superseded the local guilds as the regulator of the economy. During that time the guilds essentially functioned like cartels that monopolized the quantity of craftsmen to earn above-market wages.

At the period from the eighteenth century, the commercial stage of capitalism originated from the start of the British East India Company and the Dutch East India Company. These companies were characterized by their colonial and expansionary powers given to them by nation-states. During this era, merchants, who had traded under the previous stage of mercantilism, invested capital in the East India Companies and other colonies, seeking a return on investment. In his "History of Economic Analysis," Austrian economist Joseph Schumpeter reduced mercantilist propositions to three main concerns: exchange controls, export monopolism and balance of trade.

Industrialism

A new group of economic theorists, led by David Hume and Adam Smith, in the mid 18th century, challenged fundamental mercantilist doctrines as the belief that the amount of the world’s wealth remained constant and that a state could only increase its wealth at the expense of another state.

During the Industrial Revolution, the industrialist replaced the merchant as a dominant actor in the capitalist system and effected the decline of the traditional handicraft skills of artisans, guilds, and journeymen. Also during this period, the surplus generated by the rise of commercial agriculture encouraged increased mechanization of agriculture. Industrial capitalism marked the development of the factory system of manufacturing, characterized by a complex division of labor between and within work process and the routine of work tasks; and finally established the global domination of the capitalist mode of production.

Britain also abandoned its protectionist policy, as embraced by mercantilism. In the 19th century, Richard Cobden and John Bright, who based their beliefs on the Manchester School, initiated a movement to lower tariffs. In the 1840s, Britain adopted a less protectionist policy, with the repeal of the Corn Laws and the Navigation Acts. Britain reduced tariffs and quotas, in line with Adam Smith and David Ricardo's advocacy for free trade.

Karl Polanyi argued that capitalism did not emerge until the progressive commodification of land, money, and labor culminating in the establishment of a generalized labor market in Britain in the 1830s. For Polanyi, "the extension of the market to the elements of industry – land, labor and money – was the inevitable consequence of the introduction of the factory system in a commercial society." Other sources argued that mercantilism fell after the repeal of the Navigation Acts in 1849.

Keynesianism and neoliberalism

In the period following the global depression of the 1930s, the state played an increasingly prominent role in the capitalistic system throughout much of the world.

After World War II, a broad array of new analytical tools in the social sciences were developed to explain the social and economic trends of the period, including the concepts of post-industrial society and the welfare state. This era was greatly influenced by Keynesian economic stabilization policies. The postwar boom ended in the late 1960s and early 1970s, and the situation was worsened by the rise of stagflation.

Exceptionally high inflation combined with slow output growth, rising unemployment, and eventually recession to cause a loss of credibility in the Keynesian welfare-statist mode of regulation. Under the influence of Friedrich Hayek and Milton Friedman, Western states embraced policy prescriptions inspired by laissez-faire capitalism and classical liberalism.

In particular, monetarism, a theoretical alternative to Keynesianism that is more compatible with laissez-faire, gained increasing prominence in the capitalist world, especially under the leadership of Ronald Reagan in the US and Margaret Thatcher in the UK in the 1980s. Public and political interest began shifting away from the so-called collectivist concerns of Keynes's managed capitalism to a focus on individual choice, called "remarketized capitalism." In the eyes of many economic and political commentators, the collapse of the Soviet Union brought further evidence of the superiority of market capitalism over communism.

Globalization

Although international trade has been associated with the development of capitalism for over five hundred years, some thinkers argue that a number of trends associated with globalization have acted to increase the mobility of people and capital since the last quarter of the 20th century, combining to circumscribe the room to maneuver of states in choosing non-capitalist models of development. Today, these trends have bolstered the argument that capitalism should now be viewed as a truly world system. However, other thinkers argue that globalization, even in its quantitative degree, is no greater now than during earlier periods of capitalist trade.

Neoclassical economic theory

Neoclassical economics explain capitalism as made up of individuals, enterprises, markets and government. According to their theories, individuals engage in a capitalist economy as consumers, labourers, and investors. As labourers, individuals may decide which jobs to prepare for, and in which markets to look for work. As investors they decide how much of their income to save and how to invest their savings. These savings, which become investments, provide much of the money that businesses need to grow.

Business firms decide what to produce and where this production should occur. They also purchase inputs (materials, labour, and capital). Businesses try to influence consumer purchase decisions through marketing and advertisement, as well as the creation of new and improved products. Driving the capitalist economy is the search for profits (revenues minus expenses). This is known as the profit motive, and it helps ensure that companies produce the goods and services that consumers desire and are able to buy. To be profitable, firms must sell a quantity of their product at a certain price to yield a profit. A business may lose money if sales fall too low or if its costs become too high. The profit motive encourages firms to operate more efficiently. By using less materials, labour or capital, a firm can cut its production costs, which can lead to increased profits.

An economy grows when the total value of goods and services produced rises. This growth requires investment in infrastructure, capital and other resources necessary in production. In a capitalist system, businesses decide when and how much they want to invest.

Income in a capitalist economy depends primarily on what skills are in demand and what skills are being supplied. Skills that are in scarce supply are worth more in the market and can attract higher incomes. Competition among workers for jobs — and among employers for skilled workers — help determine wage rates. Firms need to pay high enough wages to attract the appropriate workers; when jobs are scarce, workers may accept lower wages than they would when jobs are plentiful. Trade union and governments influence wages in capitalist systems. Unions act to represent their members in negotiations with employers over such things as wage rates and acceptable working conditions.

The market

In a capitalist economy, the prices of goods and services are controlled mainly through supply and demand and competition. Supply is the amount of a good or service produced by a firm and which is available for sale. Demand is the amount that people are willing to buy at a specific price. Prices tend to rise when demand exceeds supply, and fall when supply exceeds demand. In theory, the market is able to coordinate itself when a new equilibrium price and quantity is reached.

Competition arises when more than one producer is trying to sell the same or similar products to the same buyers. In capitalist theory, competition leads to innovation and more affordable prices. Without competition, a monopoly or cartel may develop. A monopoly occurs when a firm supplies the total output in the market; the firm can therefore limit output and raise prices because it has no fear of competition. A cartel is a group of firms that act together in a monopolistic manner to control output and raise prices.

Role of government

In a capitalist system, the government does not prohibit private property or prevent individuals from working where they please. The government does not prevent firms from determining what wages they will pay and what prices they will charge for their products. Many countries, however, have minimum wage laws and minimum safety standards.

Under some versions of capitalism, the government carries out a number of economic functions, such as issuing money, supervising public utilities and enforcing private contracts. Many countries have competition laws that prohibit monopolies and cartels from forming. Despite anti-monopoly laws, large corporations can form near-monopolies in some industries. Such firms can temporarily drop prices and accept losses to prevent competition from entering the market, and then raise them again once the threat of entry is reduced. In many countries, public utilities (e.g. electricity, heating fuel, communications) are able to operate as a monopoly under government regulation, due to high economies of scale.

Government agencies regulate the standards of service in many industries, such as airlines and broadcasting, as well as financing a wide range of programs. In addition, the government regulates the flow of capital and uses financial tools such as the interest rate to control factors such as inflation and unemployment.

Democracy, the state, and legal frameworks

Private property

The relationship between the state, its formal mechanisms, and capitalist societies has been debated in many fields of social and political theory, with active discussion since the 19th century. Hernando de Soto is a contemporary economist who has argued that an important characteristic of capitalism is the functioning state protection of property rights in a formal property system where ownership and transactions are clearly recorded.

According to de Soto, this is the process by which physical assets are transformed into capital, which in turn may be used in many more ways and much more efficiently in the market economy. A number of Marxian economists have argued that the Enclosure Acts in England, and similar legislation elsewhere, were an integral part of capitalist primitive accumulation and that specific legal frameworks of private land ownership have been integral to the development of capitalism.

Institutions

New institutional economics, a field pioneered by Douglass North, stresses the need of a legal framework in order for capitalism to function optimally, and focuses on the relationship between the historical development of capitalism and the creation and maintenance of political and economic institutions. In new institutional economics and other fields focusing on public policy, economists seek to judge when and whether governmental intervention (such as taxes, welfare, and government regulation) can result in potential gains in efficiency. According to Gregory Mankiw, a New Keynesian economist, governmental intervention can improve on market outcomes under conditions of "market failure", or situations in which the market on its own does not allocate resources efficiently.

Market failure occurs when an externality is present and a market will either under-produce a product with a positive externalization or overproduce a product that generates a negative externalization. Air pollution, for instance, is a negative externalization that cannot be incorporated into markets as the world’s air is not owned and then sold for use to polluters. So, too much pollution could be emitted and people not involved in the production pay the cost of the pollution instead of the firm that initially emitted the air pollution. Critics of market failure theory, like Ronald Coase, Harold Demsetz, and James M. Buchanan argue that government programs and policies also fall short of absolute perfection. Market failures are often small, and government failures are sometimes large. It is therefore the case that imperfect markets are often better than imperfect governmental alternatives. While all nations currently have some kind of market regulations, the desirable degree of regulation is disputed.

Democracy

The relationship between democracy and capitalism is a contentious area in theory and popular political movements. The extension of universal adult male suffrage in 19th century Britain occurred along with the development of industrial capitalism, and democracy became widespread at the same time as capitalism, leading many theorists to posit a causal relationship between them, or that each affects the other. However, in the 20th century, according to some authors, capitalism also accompanied a variety of political formations quite distinct from liberal democracies, including fascist regimes, absolute monarchies, and single-party states,.

While some thinkers argue that capitalist development more-or-less inevitably eventually leads to the emergence of democracy, others dispute this claim. Research on the democratic peace theory indicates that capitalist democracies rarely make war with one another and have little internal violence. However critics of the democratic peace theory note that democratic capitalist states may fight infrequently and or never with other democratic capitalist states because of political similarity or stability rather than because they are democratic or capitalist.

Some commentators argue that though economic growth under capitalism has led to democratization in the past, it may not do so in the future, as authoritarian regimes have been able to manage economic growth without making concessions to greater political freedom. States that have highly capitalistic economic systems have thrived under authoritarian or oppressive political systems. Singapore, which maintains a highly open market economy and attracts lots of foreign investment, does not protect civil liberties such as freedom of speech and expression. The private (capitalist) sector in the People's Republic of China has grown exponentially and thrived since its inception, despite having an authoritarian government. Augusto Pinochet's rule in Chile led to economic growth by using authoritarian means to create a safe environment for investment and capitalism.

In response to criticism of the system, some proponents of capitalism have argued that its advantages are supported by empirical research. Indices of Economic Freedom show a correlation between nations with more economic freedom (as defined by the indices) and higher scores on variables such as income and life expectancy, including the poor, in these nations.

Political benefits

Economic growth

In years 1000–1820 world economy grew sixfold, 50 % per person. After capitalism had started to spread more widely, in years 1820–1998 world economy grew 50-fold, i.e., 9-fold per person. In most capitalist economic regions such as Europe, the United States, Canada, Australia and New Zealand, the economy grew 19-fold per person even though these countries already had a higher starting level, and in Japan, which was poor in 1820, to 31-fold, whereas in the rest of the world the growth was only 5-fold per person.

Many theorists and policymakers in predominantly capitalist nations have emphasized capitalism's ability to promote economic growth, as measured by Gross Domestic Product (GDP), capacity utilization or standard of living. This argument was central, for example, to Adam Smith's advocacy of letting a free market control production and price, and allocate resources. Many theorists have noted that this increase in global GDP over time coincides with the emergence of the modern world capitalist system.

Proponents argue that increasing GDP (per capita) is empirically shown to bring about improved standards of living, such as better availability of food, housing, clothing, and health care. The decrease in the number of hours worked per week and the decreased participation of children and the elderly in the workforce have been attributed to capitalism.

Proponents also believe that a capitalist economy offers far more opportunities for individuals to raise their income through new professions or business ventures than do other economic forms. To their thinking, this potential is much greater than in either traditional feudal or tribal societies or in socialist societies.

Political freedom

Milton Friedman argued that the economic freedom of competitive capitalism is a requisite of political freedom. Friedman argued that centralized control of economic activity is always accompanied by political repression. In his view, transactions in a market economy are voluntary, and the wide diversity that voluntary activity permits is a fundamental threat to repressive political leaders and greatly diminish power to coerce. Friedman's view was also shared by Friedrich Hayek and John Maynard Keynes, both of whom believed that capitalism is vital for freedom to survive and thrive.

Self-organization

Austrian School economists have argued that capitalism can organize itself into a complex system without an external guidance or planning mechanism. Friedrich Hayek considered the phenomenon of self-organization as underpinning capitalism. Prices serve as a signal as to the urgent and unfilled wants of people, and the promise of profits gives entrepreneurs incentive to use their knowledge and resources to satisfy those wants. Thus the activities of millions of people, each seeking his own interest, are coordinated.

Criticism

Critics of capitalism associate it with: unfair distribution of wealth and power; a tendency toward market monopoly or oligopoly (and government by oligarchy); imperialism, counter-revolutionary wars and various forms of economic and cultural exploitation; repression of workers and trade unionists; social alienation; economic inequality; unemployment; and economic instability.

Notable critics of capitalism have included: socialists, anarchists, communists, national socialists, social democrats, technocrats, some types of conservatives, Luddites, Narodniks, Shakers and some types of nationalists.

Marxists have advocated a revolutionary overthrow of capitalism that would lead to socialism, before eventually transforming into communism. Many socialists consider capitalism to be irrational, in that production and the direction of the economy are unplanned, creating many inconsistencies and internal contradictions. Labor historians and scholars such as Immanuel Wallerstein have argued that unfree labor — by slaves, indentured servants, prisoners, and other coerced persons — is compatible with capitalist relations.

Many aspects of capitalism have come under attack from the anti-globalization movement, which is primarily opposed to corporate capitalism. Environmentalists have argued that capitalism requires continual economic growth, and that it will inevitably deplete the finite natural resources of the Earth.

Many religions have criticized or opposed specific elements of capitalism. Traditional Judaism, Christianity, and Islam forbid lending money at interest, although alternative methods of banking have been developed. Some Christians have criticized capitalism for its materialist aspects. Indian philosopher P.R. Sarkar, founder of the Ananda Marga movement, developed the Law of Social Cycle to identify the problems of capitalism.

See also

People

Amartya Sen

Andrew Carnegie

Ayn Rand

Eugen von Böhm-Bawerk

Frederic Bastiat

Friedrich Engels

Friedrich Hayek

John D. Rockefeller

John Maynard Keynes

John Locke

John Stuart Mill

Joseph Schumpeter

Joseph Stiglitz

J. P. Morgan

Karl Marx

Ludwig Von Mises

Milton Friedman

Murray Rothbard

Thorstein Veblen

Concepts

Accumulation of capital

Business

Capital (economics)

Chicago school

Classical Economics

Consumption (economics)

Economics

Calculation Problem

Economic equilibrium

Economic liberalism

Economic interventionism

Entrepreneurship

Factors of production

Financial market

Free price system

Gains from trade

History of Economic Thought

Industrial Revolution

Invisible hand

Institutional economics

Keynesianism

Laissez-faire

Macroeconomics

Marginalism

Market

Market Economy

Mass production

Means of production

Microeconomics

Monetarism

Neoclassical economics

Perspectives on Capitalism

Private property

Privatization

Positive non-interventionism

Profit (economics)

Social market economy

Spontaneous order

State capitalism

Supply and demand

Supply-side economics

Trickle down economics

True-cost economics

Works

''Capitalism and Freedom''

''Capitalism, Socialism and Democracy''

''Das Kapital''

''Free to Choose''

''Grundrisse''

''Individualism and Economic Order

''Man, Economy, and State''

''The Accumulation of Capital''

''The Anti-Capitalistic Mentality''

''The Communist Manifesto''

''The Law''

''The Road to Serfdom''

''The Theory of Business Enterprise''

''The Wealth of Nations''

Notes

References

Bacher, Christian (2007) ''Capitalism, Ethics and the Paradoxon of Self-exploitation'' Grin Verlag. p. 2

De George, Richard T. (1986) ''Business ethics'' p. 104

Lash, Scott and Urry, John (2000). ''Capitalism''. In Nicholas Abercrombie, S. Hill & BS Turner (Eds.), ''The Penguin dictionary of sociology'' (4th ed.) (pp. 36–40).

Wolf, Eric (1982) ''Europe and the People Without History''

Wood, Ellen Meiksins (2002) ''The Origins of Capitalism: A Longer View'' London: Verso

Thomas K. McCraw, ''"The Current Crisis and the Essence of Capitalism"'', The Montreal Review (August, 2011)

Further reading

Abu-Lughod, Janet L. ''Before European Hegemony The World System A.D. 1250–1350''. New York: Oxford UP, USA, 1991.

Josephson, Matthew, ''The Money Lords; the great finance capitalists, 1925–1950'', New York, Weybright and Talley, 1972.

China GDP – Dr. Fengbo Zhang introduced the Western economics, GDP and SNA system to China, replaced Soviet Union's MPS system.

External links

Center on Capitalism and Society at Columbia University

nan:Chu-pún-chú-gī

Category:Economic systems Category:Economic ideologies Category:Economies Category:Economic liberalism Category:Ideologies Category:Social philosophy Category:Political economy Category:Individualism

af:Kapitalisme ar:رأسمالية an:Capitalismo arc:ܪܫܡܠܘܬܐ ast:Capitalismu az:Kapitalizm zh-min-nan:Chu-pún-chú-gī be:Капіталізм be-x-old:Капіталізм bs:Kapitalizam bg:Капитализъм ca:Capitalisme cs:Kapitalismus cy:Cyfalafiaeth da:Kapitalisme de:Kapitalismus et:Kapitalism el:Καπιταλισμός es:Capitalismo eo:Kapitalismo eu:Kapitalismo fa:سرمایه‌داری hif:Punjiwaad fo:Kapitalisma fr:Capitalisme fy:Kapitalisme ga:Caipitleachas gl:Capitalismo gan:資本主義 gu:મૂડીવાદ hak:Chṳ̂-pún chú-ngi ko:자본주의 hi:पूंजीवाद hr:Kapitalizam io:Kapitalismo id:Kapitalisme is:Kapítalismi it:Capitalismo he:קפיטליזם jv:Kapitalisme kn:ಬಂಡವಾಳಶಾಹಿ ka:კაპიტალიზმი kk:Капитализм ku:Kapîtalîzm krc:Капитализм la:Capitalismus lv:Kapitālisms lt:Kapitalizmas ln:Kapitalismɛ hu:Kapitalizmus mk:Капитализам ml:മുതലാളിത്തം mr:भांडवलशाही arz:راسماليه ms:Kapitalisme mwl:Capitalismo mn:Капитализм my:အရင်းရှင်ဝါဒ nl:Kapitalisme ja:資本主義 no:Kapitalisme nn:Kapitalisme oc:Capitalisme uz:Kapitalizm pnb:کیپیٹلزم pl:Kapitalizm pt:Capitalismo ro:Capitalism qu:Kapitalismu rue:Капіталізм ru:Капитализм sah:Капитализм scn:Capitalismu si:ධනවාදය simple:Capitalism sk:Kapitalizmus sl:Kapitalizem sr:Капитализам sh:Kapitalizam fi:Kapitalismi sv:Kapitalism ta:முதலாளித்துவம் te:పెట్టుబడిదారీ విధానం th:ทุนนิยม tr:Kapitalizm uk:Капіталізм ur:سرمایہ داری نظام vi:Chủ nghĩa tư bản fiu-vro:Kapitalism war:Kapitalismo yi:קאפיטאליזם zh-yue:資本主義 diq:Qapitalizm bat-smg:Kapėtalėzmos zh:资本主义

Name	Immortal Technique
Background	solo_singer
Born	February 19, 1978 Lima, Lima Province, Peru
Birth name	Felipe Andres Coronel
Origin	Harlem, New York, United States
Genre	Hip hop
Occupation	Rapper
Years active	2000–present|label Viper Records
Associated acts	Akir, Diabolic, Lowkey, Chino XL, DJ Green Lantern, La Coka Nostra, Jean Grae, Rockin' Squat, Mos Def , Dead Prez , Ras Kass , Krs-One , Reppin MG
Website	myspace.com/immortaltechnique }}

Felipe Andres Coronel (born February 19, 1978), better known by the stage name Immortal Technique, is an American rapper of Afro-Peruvian descent as well as an urban activist. He was born in Lima, Peru and raised in Harlem, New York. Most of his lyrics focus on controversial issues in global politics. The views expressed in his lyrics are largely commentary on issues such as class struggle, poverty, religion, government and institutional racism.

Immortal Technique has voiced a desire to retain control over his production, and has stated in his music that record companies, not artists themselves, profit the most from mass production and marketing of music. He claimed in an interview to have sold close to 200,000 copies of his three official releases.

Biography

Early life

Coronel is African-Peruvian and was born in 1978 in a military hospital in Lima. His family emigrated in 1980 to Harlem to escape the ongoing internal conflict in Peru. During his teenage years he was arrested multiple times due in part to what he has said was "selfish and childish" behavior. He attended Hunter College High School on the Upper East Side of Manhattan. Shortly after enrolling in Pennsylvania State University, he was arrested and charged with assault-related offenses due to his involvement in an altercation between fellow students, the charges stemming from this incident led to him being incarcerated for a year. After being paroled, he took political science classes at Baruch College in New York City for two semesters at the behest of his father, who allowed Coronel to live with him on the condition that he go to school. Honing his rapping skills in jail, and unable to find decent wage-paying employment after his release, Coronel began selling his music on the streets of New York while battling with MCs whenever the opportunity arose. This, coupled with his victories in numerous freestyle rap competitions of the New York underground hip hop scene such as Rocksteady Anniversary, Braggin Rites and others, led to his reputation as a ferocious Battle MC.

Revolutionary Vol.1 and Vol.2

In 2001 , Immortal Technique released his first album ''Revolutionary Vol. 1'' without the help of a record label or distribution, instead using money earned from his rap battle triumphs. ''Revolutionary Vol. 1'' also contained the underground classic ''Dance With The Devil''. In November 2002, he was listed by ''The Source'' in its "Unsigned Hype" column, highlighting artists that are not signed to a record label. The following year, in September 2003, he received the coveted "Hip Hop Quotable" in ''The Source'' for a song entitled "Industrial Revolution" from his second album. Immortal Technique is the only rapper in history to have a "Hip Hop Quotable" while being unsigned. He released his second album ''Revolutionary Vol. 2'' in 2003. In 2004, Viper Records and, in 2005, Babygrande Records re-released Immortal Technique's debut, ''Revolutionary Vol. 1'', to make it available to a wider audience. "Point of No Return" from ''Revolutionary Vol 2'' was used as the entrance theme for Rashad Evans during the UFC 88 Main Event between Chuck Liddell and Rashad Evans.

Revolutionary Vol.3 and The Middle Passage

Between 2005 and 2007 Immortal Technique began working on ''The Middle Passage'' and ''The 3rd World'', the two albums that would serve a follow up to ''Revolutionary Vol. 2'' and complete the series. He was also featured on several movie soundtracks and video game soundtracks, all the while touring relentlessly and becoming heavily involved in visiting prisons to speak to youth and working with immigrant rights activists and raising tens of thousands of dollars for children’s hospitals overseas. He invested his money not in items that are usually associated with fame but rather in large pieces of farmland in Latin America. He created a writing grant program for high school students as well.

Collaborations

The summer of 2005 saw the release of "Bin Laden", a vinyl single 12" featuring Mos Def and DJ Green Lantern. The single also contained a remix of the song featured Chuck D of Public Enemy and KRS-One. In early 2006, the song "Impeach the President", featuring Dead Prez and Saigon turned up in the mixtape "Alive on Arrival" DJ Green Lantern. This is a simple version of The Honeydrippers, 1973, in which Immortal Technique urged fans to organize a vote of censure against George W. Bush. In April 2009, a new song leaked on the internet named "Democratie Fasciste (Article 4)" by Brazilian-French rapper Rockin' Squat which featured Immortal Technique. The official release of the song and Rockin' Squat's album ''Confessions D'un Enfant Du Siècle Volume 2'' was on May 12, 2009. The instrumental from the song was sampled from Wendy Rene's "After Laughter". The song expresses the inequalities of the Third World and revolutionary events throughout history against tyranny and oppression. The song contains lyrics in English (Immortal Technique), French (Rockin' Squat) and brief shout outs in Spanish (Immortal Technique). This song is Immortal Technique's first official international collaboration. In early 2009, it was announced that there would be a collaboration between Technique and UK underground artist Lowkey, on a single called "Voices of the Voiceless". On September 11, 2009, a "snippet" of the song was released on YouTube. The preview was released ahead of its September 21 launch on iTunes, as part of a web-campaign that included updates, promotion and links on forums, E-Magazines and several social networking sites. The song's lyrics cover a broad range of issues that are familiar to listeners of both artists – racism, world revolution, war, socialism, government control, rape, famine, colonialism, Classism, self-determination and the war in Iraq.

Charitable work

In June 2008, Immortal Technique partnered with Omeid International, a Non–Profit Human Rights Organization, to lend his support. He dubbed the work as "The Green Light Project". With the profits of ''The 3rd World'' album, Immortal Technique traveled to Kabul, Afghanistan to help Omeid build an orphanage without any corporate or external funding. The orphanage, having been successfully established, currently houses over 20 orphaned children from Kabul.

''This Revolution''

Immortal Technique appeared as himself in a docudrama film entitled ''This Revolution'', which was recorded during the 2004 Republican National Convention in New York. The tape contains the protests surrounding the convention in the form of a documentary. It also featured Viper Records affiliates Akir and producer SouthPaw in roles.

Since then Immortal Technique has taken control of Viper Records and has signed a distribution deal with Babygrande Records / E1 Entertainment to vent to their next album. SouthPaw has managed to establish himself as A&R of Viper Records.

Discography

Albums

{|class="wikitable" !align=center rowspan=2|Year !align=center rowspan=2|Title !align=center colspan=2|Peak chart positions |- !align=center width=45|US !align=center width=45|USRap |- |align=center|2001 | ''Revolutionary Vol. 1''

Release Date: September 14, 2001

Label: Viper (1)

Format: CD, digital download

|align=center|— |align=center|— |- |align=center|2003 |''Revolutionary Vol. 2''

Release Date: November 18, 2003

Label: Viper (104)

Format: CD, digital download, LP

|align=center|— |align=center|— |- |align=center|2008 |''The 3rd World'' (with DJ Green Lantern)

Release Date: June 24, 2008

Label: Viper (8)

Format: CD, digital download

|align=center|99 |align=center|12 |- |align=center|TBA |''The Middle Passage''

Release Date: TBA

Label: Viper

Format: CD, digital download

|align=center|TBA |align=center|TBA |- | align="center" colspan="11" style="font-size:90%" | "—" indicates that album did not chart. |- |}

Singles

{|class="wikitable" !align=center rowspan=2|Year !align=center rowspan=2|Title !align=center colspan=1|Peak chart positions !align=center rowspan=2|Album |- !align=center width=25|US R&B Sales |- |align=center|2001 |align=left|"Dance With the Devil" |align=center|(Citation needed) |align=left rowspan=1|''Revolutionary Vol. 1'' |- |align=center|2003 |align=left|"The Cause of Death" |align=center|(Citation needed) |align=left rowspan=3|''Revolutionary Vol. 2'' |- |align=center|2003 |align=left|"Industrial Revolution" |align=center|63 |- |align=center|2004 |align=left|"The Point of No Return" |align=center|57 |- |align=center|2004 |align=left|"Bin Laden" |align=center|? |align=left|Single only |- |align=center|2005 |align=left|"Caught in a Hustle" |align=center|? |align=left|''BAADASSSSS!'' soundtrack |}

References

External links

Viper Records website

Immortal Technique's Twitter

Unofficial forums

Category:1978 births Category:Living people Category:American music industry executives Category:American people convicted of assault Category:American socialists Category:Baruch College alumni Category:Hispanic and Latino American rappers Category:Pennsylvania State University alumni Category:People from Harlem Category:People from Manhattan Category:People from Lima Category:Peruvian emigrants to the United States Category:Peruvian exiles Category:Peruvian people of Black African descent Category:Rappers from New York City Category:Underground rappers

ar:إيمورتل تكنيك az:Immortal Technique da:Immortal Technique de:Immortal Technique et:Immortal Technique es:Immortal Technique fr:Immortal technique it:Immortal Technique nl:Immortal Technique no:Immortal Technique pl:Immortal Technique pt:Immortal Technique ru:Immortal Technique simple:Immortal Technique sr:Immortal Technique fi:Immortal Technique sv:Immortal Technique

Name	Gar Alperovitz
Occupation	Lionel R. Bauman Professor of Political Economy at the University of Maryland, College Park
Alma mater	B.A. University of Wisconsin-MadisonM.A. University of California, BerkeleyPh.D. University of Cambridge
Notable works	2008 ''Unjust Deserts: How the Rich Are Taking Our Common Inheritance'' 2003 "Making a Place for Community: Local Democracy in a Global Era" (with Thad Williamson and David Imbroscio)1984 ''Rebuilding America''(with Staughton Lynd) }}

Gar Alperovitz (born May 5, 1936) is Lionel R. Bauman Professor of Political Economy at the University of Maryland, College Park Department of Government and Politics. He is a former Fellow of King's College, Cambridge; a founding Fellow of Harvard’s Institute of Politics; a Fellow at the Institute for Policy Studies; and a Guest Scholar at the Brookings Institution. Alperovitz also served as a Legislative Director in the U.S. House of Representatives and the U.S. Senate, and as a Special Assistant in the Department of State. Alperovitz is a founding principal of The Democracy Collaborative at the University of Maryland, and a member of the board of directors for the New Economics Institute (NEI).

Work

Alperovitz is a political economist and revisionist historian whose numerous articles have appeared in ''The New York Times'', ''The Washington Post'', the ''Los Angeles Times'', ''The New Republic'', ''The Nation'', and ''The Atlantic'' among other publications. Alperovitz has been profiled by ''The New York Times'', the Associated Press, ''People'', UPI, and ''Mother Jones'' and has been a guest on numerous network TV and cable news programs, including ''Meet the Press'', ''Larry King Live'', ''The Charlie Rose Show'', ''Crossfire'', and ''The O'Reilly Factor''.

Alperovitz is the author of critically acclaimed books on the atomic bomb and atomic diplomacy and was named "Distinguished Finalist" for the Lionel Gelber Prize for ''The Decision to Use the Atomic Bomb and the Architecture of an American Myth'', (Knopf, 1995). His research interests include:

community-based political-economic development, and in particular new institutions of community wealth ownership;

political-economic theory, including system-wide political-economic design particularly as related to normative issues of equality, democracy, liberty, community and ecological sustainability;

local, state and national policy approaches to community stability in the era of globalization;

the history and future of nuclear weapons; arms control and disarmament strategies, including work on the conditions of peace and related long term political economic structural change.

Alperovitz's articles include 'Another World is Possible' published in ''Mother Jones'', 'A Top Ten List of Bold New Ideas' published in ''The Nation'' and 'You Say You Want a Revolution?' in ''WorldWatch''.

Excerpts from ''America Beyond Capitalism''

'[T]he seemingly radical idea of the workers and community owning and running a giant steel mill was hardly radical at all at the grass-roots level. Indeed, the vast majority of the community, the local congressional delegation, both senators, and the conservative governor of Ohio, James Rhodes, supported it.' (p. v)

'Way back when–in my early days in Wisconsin–Senator Joseph McCarthy of our state dominated politics, both nationally and locally. “They shot anything that moved politically,” people used to say. Fear dominated every suggestion that progressive ideas might be put forward. Anyone who thought otherwise was obviously foolish. But of course, what came next was the 1960s.'(p. vii)

Criticisms

Alperovitz' writings criticizing the decision by U.S. President Harry S Truman to use the atomic bomb against Japan have been characterized as revisionist by several historians, including Robert James Maddox, Professor Emeritus of History at the Pennsylvania State University. Maddox has criticized Alperovitz for "his unscholarly use of ellipsis" and other alleged misrepresentation of sources. Maddox also accuses Alperovitz of cherry picking his sources, ignoring those that undermine his thesis.

A summary of the debate over the work can be found here between several major critics and Professor Alperovitz.

Books

''Atomic Diplomacy: Hiroshima and Potsdam'' (New York: Simon and Schuster, 1965). Other editions: German, Italian, Portuguese, Russian, Swedish, British.

''Cold War Essays'', with an Introduction by Christopher Lasch, (New York: Doubleday, 1970).

''Strategy and Program'', with S. Lynd,(Boston: Beacon Press, 1973).

''Rebuilding America'', with J. Faux, (New York: Pantheon, 1984).

''American Economic Policy'', ed. with R. Skurski,(Notre Dame: University of Notre Dame Press, 1984).

''The Decision To Use the Atomic Bomb and the Architecture of an American Myth'', (New York: Alfred A. Knopf, 1995). Other editions: German, Japanese, Korean, British.

''The Decision To Use the Atomic Bomb'', (New York: Vintage Books, 1996). British edition (Harper Collins).

''Making a Place for Community'', with D. Imbroscio and T. Williamson (New York: Routledge, 2002).

''America Beyond Capitalism'', (Hoboken, NJ: John Wiley & Sons) October 2004.

''Building Wealth: The New Asset-Based Approach to Solving Social and Economic Problems'', (Washington, D.C.: The Aspen Institute), April 2005. (Democracy Collaborative Report, under the direction of Gar Alperovitz)

''Unjust Deserts: How The Rich Are Taking Our Common Inheritance and Why We Should Take It Back'', with Lew Daly (New York: New Press), 2008.

References

External links

http://garalperovitz.com/

http://neweconomicsinstitute.org/content/gar-alperovitzs-publications

http://www.community-wealth.org/

http://www.bsos.umd.edu/gvpt/alperovitz/

Video: Lew Daly - Unjust Deserts: How The Rich Are Taking Our Common Inheritance and Why We Should Take It Back, co-authored by Gar Alperovitz, January 23, 2009; talk at Powell's Books in Portland, Oregon, as part of the recent book tour.

Category:American economists Category:American historians Category:Historians of the United States Category:Cold War historians Category:Jewish American historians Category:Jewish American social scientists Category:University of Maryland, College Park faculty Category:University of Maryland College of Behavioral and Social Sciences Category:Guggenheim Fellows Category:1936 births Category:Living people Category:University of Wisconsin–Madison alumni

ja:ガー・アルペロビッツ

reign	1391–2005
native lang1	Tibetan
native lang1 name1
native lang2	Wylie transliteration
native lang2 name1	taa la'i bla ma
native lang3	Pronunciation
native lang3 name1
native lang5	THDL
native lang5 name1	Dalai Lama
native lang8	Pinyin Chinese
native lang8 name1	Dálài Lǎmā
royal house	Dalai Lama / Takla
royal anthem	}}

The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Buddhism. The name is a combination of the Mongolian word ''dalai'' meaning "Ocean" and the Tibetan word བླ་མ ་''bla-ma'' (with a silent "b") meaning "teacher". According to the current Dalai Lama, the Tibetan word "lama" corresponds precisely to the better known Indian word "guru".

In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence.

For certain periods of time between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.

The origin of the title of ''Dalai Lama''

In 1578 the Mongol ruler Altan Khan bestowed the title ''Dalai Lama'' on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.

. . . many writers have mistranslated ''Dalai Lama'' as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words ''Sonam Gyatso'' (''sonam'' is "merit").

The 14th Dalai Lama commented:

The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.

Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.

The name or title ''Dalai Lama'' in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.

Tibetans address the Dalai Lama as ''Gyalwa Rinpoche'' ("Precious Victor"), ''Kundun'' ("Presence"), ''Yishin Norbu'' ("Wish fulfilling Gem") and so on.

Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.

Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.

The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:

"The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture."

Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:

"The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought."

The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.

Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country". Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.

History

During 1252, Kublai Khan granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, the 2nd Karmapa. Karma Pakshi, however, sought the patronage of Möngke Khan. Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his sect by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that Buddhist ideology is eternal, and that Buddha would send emanations to complete the missions he had initiated. Karma Pakshi's disciples acted in accordance with the will and located the reincarnated boy of their master. The event was the beginning of the teacher reincarnation system for the Black-Hat Line of Tibetan Buddhism. During the Ming Dynasty, Emperor Yongle bestowed the title ''Great Treasure Prince of Dharma'', the first of the three ''Princes of Dharma'', upon the Black-Hat Karmapa. Various sects of Tibetan Buddhism responded to the teacher reincarnation system by creating similar lineages.

Unification of Tibet

In the 1630s, Tibet became entangled in power struggles between the rising Manchu and various Mongol and Oirat factions. Ligden Khan of the Chakhar, retreating from the Manchu, set out to Tibet to destroy the Yellow Hat sect. He died on the way in Koko Nur in 1634. His vassal Tsogt Taij continued the fight, even having his own son Arslan killed after Arslan changed sides. Tsogt Taij was defeated and killed by Güshi Khan of the Khoshud in 1637, who would in turn become the overlord of Tibet, and act as a "Protector of the Yellow Church." Güshi helped the Fifth Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and destroyed any potential rivals. The time of the Fifth Dalai Lama was, however, also a period of rich cultural development.

The Fifth Dalai Lama's death was kept secret for fifteen years by the regent (), Sanggye Gyatso. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbours taking advantage of an interregnum in the succession of the Dalai Lamas.

Tsangyang Gyatso, the Sixth Dalai Lama, was not enthroned until 1697. Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs. In 1705, Lobzang Khan of the Khoshud used the sixth Dalai Lama's escapades as excuse to take control of Tibet. The regent was murdered, and the Dalai Lama sent to Beijing. He died on the way, near Koko Nur, ostensibly from illness. Lobzang Khan appointed a new Dalai Lama who, however was not accepted by the Gelugpa school. Kelzang Gyatso was discovered near Koko Nur and became a rival candidate.

The Dzungars invaded Tibet in 1717, and deposed and killed Lobzang Khan's pretender to the position of Dalai Lama. This was widely approved. However, they soon began to loot the holy places of Lhasa, which brought a swift response from Emperor Kangxi in 1718; but his military expedition was annihilated by the Dzungars, not far from Lhasa.

A second, larger, expedition sent by Emperor Kangxi expelled the Dzungars from Tibet in 1720 and the troops were hailed as liberators. They brought Kelzang Gyatso with them from Kumbum to Lhasa and he was installed as the seventh Dalai Lama in 1721.

"After him [Jamphel Gyatso the VIIIth Dalai Lama (1758–1804)], the IXth and Xth Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The XIth and XIIth were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the XIth and XIIth Dalai Lamas. It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage."

Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes these unfortunate events as follows:

"It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely that some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable."

Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries, which previously had great influence on the Regent, during 1895. Due to his two periods of exile in 1904–1909, to escape the British invasion of 1904, and from 1910–1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim during January 1913, he assumed control of foreign relations and dealt directly with the Maharaja and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament do it.

Thubten Gyatso issued a Declaration of Independence for his kingdom in Central Tibet from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized the independence. He expelled the Ambans and all Chinese civilians in the country, and instituted many measures to modernise Tibet. These included provisions to curb excessive demands on peasants for provisions by the monasteries and tax evasion by the nobles, setting up an independent police force, the abolishment of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s. Thubten Gyatso died in 1933.

The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the People's Republic of China invasion of the kingdom. Fearing for his life in the wake of a revolt in Tibet in 1959, the 14th Dalai Lama fled to India where he has led a government in exile since. In 2001, he ceded his absolute power over the government to an elected parliament of selected Tibetan exiles. He has advocated for full independence for Tibet, though a popular referendum in the 1990s demanded he seek autonomy instead. He is still seeking great autonomy from China, although he has threatened to go back to advocating independence if this strategy does not work.

Residence

Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile during 1959, the Dalai Lamas spent the winter at the Potala Palace and the summer at the Norbulingka palace and park. Both are in Lhasa and approximately 3 km apart.

Following the failed 1959 Tibetan uprising, the 14th Dalai Lama sought refuge in India. The then Indian Prime Minister, Jawaharlal Nehru, allowed in the Dalai Lama and his coterie of Tibetan government officials. The Dalai Lama has since lived in exile in Dharamsala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples in Dharamsala.

Searching for the reincarnation

By the Himalayan tradition, phowa (Tibetan) is the discipline that transfers the mindstream to the intended body. Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's reincarnation, or ''yangsi'' (''yang srid''), is conducted. Traditionally it has been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The process can take around two or three years to identify the Dalai Lama, and for the 14th, Tenzin Gyatso it was four years before he was found. The search for the Dalai Lama has usually been limited historically to Tibet, although the third tulku was born in Mongolia. Tenzin Gyatso, though, has stated that he will not be reborn in the People's Republic of China. In his autobiography, ''Freedom In Exile'', he states that if Tibet is not free, he will reincarnate elsewhere''."

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit the holy lake, called Lhamo La-tso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search and this was how Tenzin Gyatso was found. It is said that Palden Lhamo, the female guardian spirit of the sacred lake, Lhamo La-tso, promised Gendun Drup, the 1st Dalai Lama in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of Gendun Gyatso, the 2nd Dalai Lama, who formalised the system, the Regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there.

The particular form of Palden Lhamo at Lhamo La-tso is Gyelmo Maksorma, "The Victorious One who Turns Back Enemies". The lake is sometimes referred to as "Pelden Lhamo Kalideva", which indicates that Palden Lhamo is an emanation of the goddess Kali, the shakti of the Hindu God Śhiva.

It was here that during 1935, the Regent, Reting Rinpoche, received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the present 14th Dalai Lama.

High Lamas may also have a vision by a dream or if the Dalai Lama was cremated, they will often monitor the direction of the smoke as an indication of the direction of the rebirth.

Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a series of tests to affirm the rebirth. They present a number of artefacts, only some of which belonged to the previous Dalai Lama, and if the boy chooses the items which belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is the reincarnation.

If there is only one boy found, the High Lamas will invite Living Buddhas of the three great monasteries together with secular clergy and monk officials, to confirm their findings and will then report to the Central Government through the Minister of Tibet. Later a group consisting of the three major servants of Dalai Lama, eminent officials and troops will collect the boy and his family and travel to Lhasa, where the boy would be taken, usually to Drepung Monastery to study the Buddhist sutra in preparation for assuming the role of spiritual leader of Tibet.

However, if there are several possibilities of the reincarnation, in the past regents and eminent officials and monks at the Jokhang in Lhasa, and the Minister to Tibet would decide on the individual by putting the boys' names inside an urn and drawing one lot in public if it was too difficult to judge the reincarnation initially.

List of Dalai Lamas

There have been 14 recognised reincarnations of the Dalai Lama: File:1stDalaiLama.jpg2nd Dalai Lama3rd Dalai Lama4th Dalai Lama5th Dalai Lama6th Dalai Lama7th Dalai Lama8th Dalai Lama9th Dalai Lama10th Dalai Lama11th Dalai Lama12th Dalai Lama13th Dalai Lama14th Dalai Lama

!! Name !! Picture !! Lifespan !! Recognised !! Enthronement !! Tibetan language	Tibetan/Wylie !! Tibetan pinyin/Chinese !! Alternative spellings
align="right"	1	1st Dalai Lama>Gendun Drup	60px ||	1391–1474	–	N/A	དགེ་འདུན་འགྲུབ་''dge 'dun 'grub''	Gêdün Chub根敦朱巴	Gedun DrubGedün DrupGendun Drup
align="right"	2	Gendun Gyatso ||	File:2Dalai.jpg>60px	1475–1542	–	N/A	དགེ་འདུན་རྒྱ་མཚོ་''dge 'dun rgya mtsho''	Gêdün Gyaco根敦嘉措	Gedün GyatsoGendün Gyatso
align="right"	3	Sonam Gyatso ||		1543–1588	?	1578	བསོད་ནམས་རྒྱ་མཚོ་''bsod nams rgya mtsho''	Soinam Gyaco索南嘉措	Sönam Gyatso
align="right"	4	Yonten Gyatso ||	File:4DalaiLama.jpg>60px	1589–1617	?	1603	ཡོན་ཏན་རྒྱ་མཚོ་''yon tan rgya mtsho''	Yoindain Gyaco雲丹嘉措	Yontan Gyatso, Yönden Gyatso
align="right"	5	Ngawang Lobsang Gyatso ||	File:NgawangLozangGyatso.jpg>60px	1617–1682	1618	1622	བློ་བཟང་རྒྱ་མཚོ་''blo bzang rgya mtsho''	Lobsang Gyaco羅桑嘉措	Lobzang GyatsoLopsang Gyatso
align="right"	6	Tsangyang Gyatso ||	File:6DalaiLama.jpg>60px	1683–1706	1688	1697	ཚངས་དབྱངས་རྒྱ་མཚོ་''tshang dbyangs rgya mtsho''	Cangyang Gyaco倉央嘉措
align="right"	7	Kelzang Gyatso ||	File:7DalaiLama.jpg>60px	1708–1757	?	1720	བསྐལ་བཟང་རྒྱ་མཚོ་''bskal bzang rgya mtsho''	Gaisang Gyaco格桑嘉措	Kelsang GyatsoKalsang Gyatso
align="right"	8	Jamphel Gyatso ||	File:8thDalaiLama.jpg>60px	1758–1804	1760	1762	བྱམས་སྤེལ་རྒྱ་མཚོ་''byams spel rgya mtsho''	Qambê Gyaco強白嘉措	Jampel GyatsoJampal Gyatso
align="right"	9	Lungtok Gyatso ||	File:9thDalaiLama.jpg>60px	1805–1815	1807	1808	ལུང་རྟོགས་རྒྱ་མཚོ་''lung rtogs rgya mtsho''	Lungdog Gyaco隆朵嘉措	Lungtog Gyatso
10	Tsultrim Gyatso ||	File:10thDalaiLama.jpg>60px	1816–1837	1822	1822	ཚུལ་ཁྲིམས་རྒྱ་མཚོ་''tshul khrim rgya mtsho''	Cüchim Gyaco楚臣嘉措	Tshültrim Gyatso
11	Khendrup Gyatso ||	File:11thDalaiLama1.jpg>60px	1838–1856	1841	1842	མཁས་གྲུབ་རྒྱ་མཚོ་''mkhas grub rgya mtsho''	Kaichub Gyaco凱珠嘉措	Kedrub Gyatso
12	Trinley Gyatso ||	File:12thDalai Lama.jpg>60px	1857–1875	1858	1860	འཕྲིན་ལས་རྒྱ་མཚོ་'''phrin las rgya mtsho''	Chinlai Gyaco成烈嘉措	Trinle Gyatso
13	Thubten Gyatso ||	File:BMR.86.1.23.3-O-1- cropped.jpg>60px	1876–1933	1878	1879	ཐུབ་བསྟན་རྒྱ་མཚོ་''thub bstan rgya mtsho''	Tubdain Gyaco土登嘉措	Thubtan GyatsoThupten Gyatso
14	Tenzin Gyatso ||	File:Tenzin Gyatzo foto 1.jpg>60px	born 1935	1937	1950(currently in exile)	བསྟན་འཛིན་རྒྱ་མཚོ་''bstan 'dzin rgya mtsho''	Dainzin Gyaco丹增嘉措	Tenzing Gyatso

There has also been one nonrecognised Dalai Lama, Ngawang Yeshey Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama – however, he was never accepted as such by the majority of the population.

Future of the position

"In the mid-1970s Tenzin Gyatso, The Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness." These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether or not (sic) the Dalai Lama should reincarnate."

The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing Dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a golden urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.

During September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.

In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can't impose an Imam, an Archbishop, saints, any religion...you can't politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it's meaningless. Like their Panchen Lama. And they can't keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"

The Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not". He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth. In response to the possibility that the PRC may attempt to choose his successor, the Dalai Lama has said he will not be reborn in a country controlled by the People's Republic of China or any other country which is not free. According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".

See also

Engaged Spirituality

Tibet Autonomous Region

Notes and references

Bibliography

Dowman, Keith. (1988). ''The Power-Places of Central Tibet: The Pilgrim's Guide''. Routledge & Kegan Paul Ltd., London. ISBN 0-7102-1370-0 (pbk).

Laird, Thomas (2006). ''The Story of Tibet: Conversations with the Dalai Lama''. Grove Press, New York. ISBN 978-0-8021-827-1.

Richardson, Hugh E. (1984). ''Tibet and its History''. Second Edition, Revised and Updated. Shambhala. Boston & London. ISBN 0-87773-376-7 (pbk)

Murray Silver, "When Elvis Meets the Dalai Lama," (Bonaventure Books, Savannah, 2005).

Norbu, Thubten Jigme and Turnbull, Colin M. (1968). ''Tibet: An account of the history, the religion and the people of Tibet''. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5.

Schulemann, Guenther: ''Geschichte der Dalai-Lamas'', Harrassowitz, Leipzig, 1958.

Sheel, R. N. Rahul. "The Institution of the Dalai Lama." ''The Tibet Journal'', Vol. XIV No. 3. Autumn 1989.

Stein, R. A. (1972). ''Tibetan Civilization''. Stanford University Press. ISBN 0-8047-0806-1 (cloth); ISBN 0-8047-0901-7 (paper).

Diki Tsering, edited & introduced by Khedroob Thondop. (2000). ''Dalai Lama, My Son: A Mother's Story''. Virgin Publishing Company, London. ISBN 0-7535-0571-1.

Verhaegen, Ardy (2002). ''The Dalai Lamas: The Institution and Its History''. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6.

Yá Hánzhāng 牙含章: ''The Biographies of the Dalai Lamas'' (''Dálài Lǎmá chuán'' 达赖喇嘛传; Beijing, Foreign Languages Press 1993); ISBN 7-119-01267-3.

Further reading

Goodman, Michael H. (1986). ''The Last Dalai Lama''. Shambhala Publications. Boston, MA.

Mullin, Glenn H. (2001). ''The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation''. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.

Dalai Lama. (1991) ''Freedom in Exile: The Autobiography of the Dalai Lama.'' San Fransisco, CA.

External links

The official site of the Dalai Lama

Interview with 14th Dalai Lama Discussing His Reincarnation

Additional Information on the Dalai Lama

* Category:Gelug Buddhists Category:Lamas Category:Lhasa Category:Politics of Tibet Category:Tulkus Category:Tibetan Buddhist titles Category:Buddhist religious leaders Category:Deified people

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