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The economics concept of a merit good, originated by Richard Musgrave (1957, 1959), is a commodity which is judged that an individual or society should have on the basis of some concept of benefit, rather than ability and willingness to pay. The term is, perhaps, less often used presently than it was during the 1960s to 1980s but the concept ...
There is an important conceptual distinction between a demerit good and a negative externality. A negative externality occurs when the consumption of a good has measurable negative consequences on others who do not consume the good themselves. [5] Pollution (due, for example, to automobile use) is the canonical example of a negative externality.
[21] [32] [33] The merits and demerits a person has done may take a while to bear fruit. [34] Merit or demerit may cause a good or bad future respectively, including in the next lives to come. [6] [32] A bad destination after rebirth may be caused by demerit, but merely a lack of merit may also lead a person to be born in an unhappy destination ...
Part II: Of merit and demerit; or of the objects of reward and punishment; Part III: Of the foundations of our judgments concerning our own sentiments and conduct, and of the sense of duty. Part IV: Of the effect of utility upon the sentiments of approbation.
In Catholic philosophy, merit is a property of a good work which entitles the doer to receive a reward: it is a salutary act (i.e., "Human action that is performed under the influence of grace and that positively leads a person to a heavenly destiny") [4] to which God, in whose service the work is done, in consequence of his infallible promise may give a reward (prœmium, merces).
In the first two sections, Saadia discusses the metaphysical problems of the creation of the world (i.) and the unity of the Creator (ii.); in the following sections, he discusses revelation (iii.) and the doctrines of belief based upon divine justice, including obedience and disobedience (iv.), as well as merit and demerit (v.).
However, the first user does not "use up" the hammer, meaning that some rival goods can still be shared through time. An apple is a nondurable rival good: once an apple is eaten, it is "used up" and can no longer be eaten by others. Non-tangible goods can also be rivalrous. Examples include the ownership of radio spectra and domain names.
A final example is the role of stūpas (structures with relics): it has been suggested that stūpas were built partly because of merit transfer purposes. [106] The transfer of merits has grown that important in Buddhism, that it has become a major way for Buddhism to sustain itself. [11]