How does the solution change the person, the society, and the world?

It gives the person purpose, peace, and discipline; the society honesty, charity, and family; and the world a message to be conveyed, not imposed.

A person freed from dogma thinks and chooses for himself; a society gains science, medicine, and freedom of thought. Advocates point to modern gains in health, literacy, and rights as the visible fruit; critics of that picture note those gains had religious contributors too.

In the person, honesty and humility; in society, tolerance — no one may impose on others what no one can prove. Agnostics claim no transformation of the world; Leslie Stephen argued only that dropping false certainties leaves people no worse, and perhaps kinder.

The person is 'born again' into a life of love (John 3:3; Galatians 5:22); society is leavened by communities that practice forgiveness, charity, and care for the weak; and the world itself, Paul writes, waits to be set free — a renewed creation, not an escape from it (Romans 8:21).

The person is sanctified by the commandments; the community becomes a people ordered around justice, study, and Sabbath rest; and in the promised end 'the earth shall be full of the knowledge of the LORD' and nations no longer learn war.

The person is remade — greed gives way to generosity, hatred to lovingkindness, delusion to wisdom. Society changes through the sangha's example and the lay ethics of non-harm; the Mahayana widens the goal to the liberation of all beings.

The liberated person acts without selfish craving and "sees the self in all beings and all beings in the self," which the texts say yields fearlessness and compassion. Society changes less by program than by dharma — each person doing their duty well — though reformers like Gandhi drew on this vision for organized social action.

The person becomes humble, fearless, and given to service; society practices visible equality — all castes eat side by side in the free kitchen (langar); and the ideal that results is the sant-sipahi, a saint-soldier who defends the weak.

The person gains freedom to believe, change belief, or disbelieve without civil penalty; society gains peace between communities that once fought over religion; and the model, carried into most modern constitutions, reshaped how states worldwide relate to religion.

The person gains freedom to think, grow, and act responsibly; society gains justice, education, and rights; the world gains measurable improvement — humanists point to health, literacy, and the spread of rights as evidence the method works.

The person becomes a rights-bearing citizen with a protected private life and a public voice; society becomes open, plural, and self-correcting; and among states, liberals since Kant have argued that free republics tend not to fight one another — the 'democratic peace' claim later tested by political scientists.

For the person, freedom from roles assigned by sex — hooks insists this frees men as well as women; for society, fairer law and shared power; for the world, measurable gains, since women's education and employment track improvements in health and prosperity.

The person gains dignity and belonging — a story larger than one life; society gains the solidarity that makes democracy and shared sacrifice possible; and the world, in Mazzini's vision, becomes a family of free nations each serving humanity in its own way.