A country’s net capital inflows

Discuss the following statement from Principles of Economics: “Because the environment is fragile and natural resources are finite, ultimately economic growth must come to an end.”
Explain why, in any period, a country’s net capital inflows equal its trade deficit? Include examples.

Sample Answer

Zhuang Zi is a popular Taoist logician who presented an alternate perspective about the world and affected numerous scholars during the Warring States time frame. One point of view of Zhuang Zi's convictions can be depicted in his "Hypothesis of Big and Small". In this part of thought, Zhuang Zi centers around the effect of the relativity of existence on human recognitions. He guarantees that the world will be experienced distinctively for each being: spatially, the world may appear to be little or enormous relying upon the focal point one is glancing through, and transiently, life may appear to be short or long, likewise relying upon the viewpoint one is glancing through. Fundamentally, as a result of this unavoidable relativity, Zhuang Zi contends that people live in a universe of self-assertive norms, and accepts that there is no "right" viewpoint, and that all points of view are legitimate and equivalent. Moreover, Zhuang Zi upheld cheerful meandering, and educated to follow "the Great Way" just by holding fast to nature. Through Chapters 1 and 17, Zhuang Zi utilizes the idea of all shapes and sizes to clarify his daoist theory.

Zhuang Zi opens up the main part of his works by presenting the Peng flying creature. The content portrays the Peng flying creature's affected nearness, and cases that it is "immense… its width ought to be a few thousand li… his wings resemble mists everywhere throughout the sky" (Chapter 1). Zhuang Zi then compares three moderately little flying animals with the Peng feathered creature: a cicada, a turtle dove, and a quail. The three little animals, knowing about the Peng feathered creature's capacity to fly huge territories of land, inquires as to whether flying that far is important. The cicada and pigeon expresses that the most they have to fly is "similar to the elm or sapanwood tree" (Chapter 1), and the quail likewise includes that "the best sort of flying" (Chapter 1) is flying close to ten or twelve yards.

This symbolism of the Peng feathered creature and the three little animals outline Zhuang Zi's conviction that all viewpoints are equivalent. The Peng winged animal and the three little animals obviously have immeasurably various capacities as far as flying. The Peng winged creature, stupendous in size, can fly far separations while the cicada, pigeon, and quail are little and are constrained in where they can fly. In any case, Zhuang Zi never expresses that the manner in which the Peng fowl flies is the manner in which flying ought to be institutionalized to. Moreover, when the three animals are talking among themselves, they depict a certain mentality. They "chuckle" (Chapter 1) at the Peng feathered creature's incredible capacity, and even scorns it, esteeming the Peng flying creature's capacity superfluous. This affirms the possibility that there are alternate points of view and guidelines one keeps; for this situation, the little animals accept that what they are equipped for was sufficient, and that the Peng winged animal's capacity was not required in their lives. Through this circumstance, Zhuang Zi shows that there is no unadulterated fact of the matter, as nature has set various ways for every animal. The Peng winged animal is abled with its immense capacity, yet it doesn't imply that the abilities of the little flying animals are invalid. The cicada, pigeon, and quail are made diversely naturally, and can locate their own exceptional joys with what nature has enabled them to be. In whole, in spite of the fact that the Peng winged animal moderately is by all accounts ready to have more noteworthy abilities, Zhuang Zi contends through the points of view of the little animals to underscore that their perspective on the world is similarly as substantial, and are equivalent in esteem as that of the Peng feathered creature.

Section 1 sets up an establishment for Zhuang Zi's advancement of getting one with "the Great Way" – to know one's place in nature. In Chapter 17, Zhuang Zi delineates that once one understands its place in nature, at that point it can step into understanding and getting one with "the Great Way". In this section, there is a harvest time flood, and the Yellow River massively floods. Watching this, the Lord of the River is happy and believes that "the excellence on the planet had a place with only him" (Chapter 17). Nonetheless, when the flood arrived at the North Sea, the Lord of the River understood that he was unimportant as far as significance contrasted with the North Sea. The North Sea at that point reacts to the Lord of the River by saying "… understand your own unimportance. Starting now and into the foreseeable future it will be conceivable to converse with you about the Great Way" (Chapter 17). The North Sea is exemplified as a figure who appears to comprehend the Great Way. He holds an amazingly unassuming position on his inconceivability as he thinks about himself to "somewhat stone" (Chapter 17) or an "a little tree [sitting] on a tremendous mountain" (Chapter 17). The North Sea assists by saying that "There is no closure to the weighing of things, no stop to time, no consistency… , no fixed guideline to starting and end" (Chapter 17). As it were, the North Sea discloses to the Lord of the River that judgment is relative, and that one needs to experience a re-assessment of his qualities so as to follow "the Great Way".

By and by, Zhuang Zi utilizes the ideas of all shapes and sizes to clarify the relativity of our humanly principles. To the Lord of the River, he himself was the best thing he knew about; in any case, when he arrived at the North Sea, he understood that he was little. Also, after addressing the North Sea, we can see that the North Sea accepts that he himself is little contrasted with the universe. Zhuang Zi perseveringly utilizes the ideas of all shapes and sizes to clarify that human guidelines are relative. Be that as it may, in Chapter 17, in contrast to Chapter 1, Zhuang Zi further clarifies his position by saying that one must perceive its place in nature so as to follow "the Great Way". The Lord of the River, in the wake of conversing with the North Sea, comprehend that he should be content with what nature has made him to be. The Lord of the River at that point asks "what should I do and what should I not do?" (Chapter 17). The North Sea at that point answers with numerous answers, which summarizes to just after the course of the immediacy of nature. This exemplification of the waterways appeared in Chapter 17 fortifies the relativism of the qualities saw by each being. In each and every circumstance, one's observation and comprehension of the qualities are generally legitimate, be that as it may, is restricted to that particular setting. In this manner, Zhuang Zi affirms that there can be no widespread standard that everybody can comprehend. Also, in light of the fact that one's view of the world is so constrained, one is unequipped for really understanding indisputably the greatest and littlest. Consequently, on the grounds that we can't comprehend, the main arrangement is to follow "the Great Way", which is to allow everything to look for and seek after the suddenness of nature, which is Dao.

Zhuang Zi's utilization of the Peng winged creature and the harvest time flood depicts that there are various translations of what is of all shapes and sizes, which implies that there will definitely be an alternate comprehension of what is correct or wrong, etc. This relativism constrains our insight significantly, which takes into account the presence of bias and contentions – we don't see each other because of the distinctions in our points of view. Along these lines, that is the reason Zhuang Zi contends that we have to come in wording with the thought that there will consistently be more obscure than there is known. Moreover, he clarifies that we will never comprehend without a doubt the of all shapes and sizes; He composes "… How would we realize that the tip of hair can be singled out as the masure of the littlest thing conceivable? … How would we realize that paradise and earth can completely incorporate the component of the biggest thing conceivable?" (Chapter 17), accentuating that our insight is limited, and that we have to acknowledge this acknowledgment. Zhuang Zi deliberately utilizes the juxtaposition of all shapes and sizes through the Peng winged animal and the pre-winter flood to accentuate the relativity of our models and qualities, and gives us an answer: to seek after "the Great Way", the immediacy of nature, or Dao.