Game and public policy

The public policy of society regarding gaming usually falls into one of four general categories.

The most restrictive is that playing is an undesirable activity that the government should not tolerate; the least restrictive is that playing is an acceptable activity that its citizens and residents can engage in without government interference.

Among these polar positions are others, including the position that playing is inevitable and therefore the government should allow it, but limit it so that it does not advise them.Another common policy position is to allow gambling if its benefits outweigh its burden.

Philosophical, theological, social and economic discussions are offered to support every reason of public policy. For example, theological discussions generally support the position that gambling is undesirable. Theological and social / economic discussions are often similar in result, however, if not in the analysis.

The most restrictive position of public policy is that playing is undesirable. While this position may have philosophical, economic, or social foundations, the religious orientation of questions of concern of society usually of different rights and the negative effect of play on society.

In Catholics, playing is more prevalent in Christian-dominated societies than in others. Not surprisingly, many Christian religions have the most liberal method to it. This is not to imply that all Christian religions forgive the game.

Yet, over a billion adherents worldwide, the church’s generally liberal Catholic attitude is significant.

Many Protestant denominations believe that gambling is wrong for both theological and social / economic reasons. Yet no consensus exists between them. Some condemn gambling as sinful and wrong, while others leave decisions about gambling to the individual’s conscience.

There are following the basis for most of the Protestant theological discussions:

The biblical teachings command Christians to use their talents and direct their efforts towards productive vocations. Gambling is viewed as the antithesis of ethical work, where gain is sought for no effort or productive service.

Christians should use their earnings for the purposes of God, such as the support of his family, the alleviation of poverty and the support of the right causes. Gambling is an illegal provision of his earnings.

The devotion of the Christian should be to God, not money. Greed, or devotion to money, is contrary to devotion to God. A typical theological argument is that “gambling vitiates love for god exalting the cult of money” and ‘presents the result to chance, therefore, subverting a trust in God’s credible provisions for human needs.

The game generates a much higher percentage of the losers than the winners. Gambling operators allow a system that exploits or steals from other human beings for profit.

In Judaism, the Jewish religion has no strong statement against the game per se. Jewish teachings frown on the habitual or professional gambler as a non-contributor to the good of society, but has no similar condemnation for the occasional gambler who meets otherwise his social obligations.

Israel, the only Jewish state, does not allow the casino to play.

The Koran, holy scriptures of Islam, condemns gambling as a work of Satan. Its teachings observe the game as taking without compensation. There is an exception for the horse that runs because betting on this event advises to train for the holy wars.

Hindu religion views gamblers as impure and incapable of finding truth. India and Burma, both with mainly Hindu populations, do not allow casinos.

Buddhism, the dominant religion of East Asia, observes gambling as an activity that should be avoided. The Buddha includes the game as one of the evils that will lead man to ruin. Japan does not allow casino gambling, but allows betting on the boat, horse and bicycle races.

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