ปรัชญา - อื่นๆ
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Browsing ปรัชญา - อื่นๆ by Degree Grantor(s) "มหาวิทยาลัยอัสสัมชัญ"
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- PublicationA comparison of the concept of compassion in the phenomenology of scheler and in theravada buddhismHolger Lammert (2023)In this dissertation, the researcher will attempt to explore the concept of compassion, in the manner in which it is understood in Western phenomenology and in the manner it is understood in Theravāda Buddhism. Compassion in phenomenology is connected in a constellation with other concepts such as empathy, pity and sympathy. It is the phenomenological approach of Max Scheler which tries to disentangle these concepts and consider them from a moral perspective. Max Scheler tries to consider the relationship of our mental states with that of other individuals through a phenomenological determination of value (involving love and hate), which can also can be interpreted as the root of morality in the broadest sense. One's morality is determined by one's feelings toward the other, while not having one's moral judgement contaminated by one's feelings. Central to this approach is the idea of the intentionality of the human subject. In Theravāda Buddhism, emotional contagion is also understood as a form of attachment and is considered to be counterproductive to the feeling of compassion. The Theravāda Buddhist tradition focuses on the concept of compassion, which is the object of meditation practice separate from the experiences of empathy and sympathy. Individual experience is widely believed to be the key to developing compassion. In the Theravāda Buddhist tradition, however, it is an acknowledgment of the suffering of others based less on intention and more on practical action, which is also linked to Buddhist practices such as meditation and dealing with fellow human beings. This dissertation will show that knowing and understanding the differences between empathy, sympathy, and compassion is important to clarifying the differences between Western Christian-influenced sociology and phenomenology and the special status of compassion as part of Theravāda Buddhism.
- PublicationInterpretation of Heidegger's Beitrage der Philosophie (Vom Ereignis)' through concepts of nescience in Advaita Vedanta: a cross-cultural exploration of concealment and truthMikael Stamm (2021)This thesis has as its overall objective and purpose to gain new insight into the important later main work by the German philosopher Martin Heidegger (1889-1976), titledBeiträge der Philosophie (Vom Ereignis) (English translation: Contribution to Philosophy)hereafter termedBeiträge,posthumously published in 1986. Due to Beiträge’s experimental form and explicit rejection of traditional Western philosophy, this thesis attempts to view this text in a different perspective, connected to the Indian classical philosophy of Advaita Vedānta, in order to gain new insights. In accordance with this plan,the thesis starts with anexploration of the characteristic form and content of the target text, carried out as an investigation of thefundamental question: What is the Beiträge?In answer to this question, it will demonstrate that theBeiträge can be seen as a radical critique of modernity (rationality and technology).This critique traces modernity to its very root, exposing its nature as a distorted manifestation of amore fundamental and true source. This thesis then assertsthe characteristic dichotomy of theBeiträgethat between the positing of a radical 'other' (truth), as opposed to a present state of pervasive ignorance. This ignorance, though, has the possibility of operating as a passage between a metaphysical manifestation, and aprojected state of truth, beyond any metaphysics.This passage can only be carried out as a break.Therefore, the method employed in the Beiträgeimplies a departure from representational logic and an application of alternative approaches and techniques reflecting the fleeting nature of the truth of Beyng, beyond the domination of beings (objects, substances, entities), pursuing what conditions the possibility of the appearing of these beings as such. This dichotomy which animates the Beiträge, that which focuses upon the passage between ignorance and truth is also a theme in Advaita philosophy. So the next step in the thesis departs from the selected themes found in the Beiträge, in order to analyze the relevant concepts in selected Advaita Vedāntic texts, from Śaṇkarācārya(8th century) up to and including Anubhūtisvarūpa (13th century). I map the themes found in the Beiträge on five ‘categories of interest’ in the text of Advaita Vedānta: 1) Method of articulation, 2) Being [Brahman, sat, bhāva], 3) Nescience [māyā, avidyā, ajñāna],4) The self [antaḥkaraṇa, jīva, ātman], and 5) The final release [mokśa] as the event of realization of true knowledge [vidyā, ajñāna]. Brahman as the internal principle is the Self [ātman] of the individual soul [jīva], as opposed to the inert mental configuration [antaḥkaraṇa] which reflects the involvement in suffering and enjoyment of phenomenal life. Nescience [māyā/avidyā] is characterized as superimposition [adhyāsa], and therefore ontological ambiguous, is the phenomenal world, which is a distortion of true Being. Based on an analysis of nescience and truth in the advaitic texts, the interpretation of crucial concepts in the Beiträge was carried out through the following: Machination, death, self, nothingness, and Truth (of Beyng). The application of Sanskrit philosophical terms and contexts made possible an understanding of the Beiträgeas a'speech of Beyng' throughan impersonal‘other’ principle of a self (Dasein), in opposition to any existential, biographical, or any other forms of humanistic or reconstructional interpretation. This is derived from two factors: 1) An analysis of the concept of self which led to a separation between a constructed “I” and an impersonal Dasein, both of which are mirrored in the ambiguous concept of a Selfhood [Selbst], and2) a 'non-dual'hermeneutical technique, which applied the concept of an ‘event of the radical other truth’[Ereignis] as a crucial 'purifying' principle,through which selected exemplary truth-sentences from Beiträge could be analyzed. In the final chapter 'anomalies'were discussed to strengthen the overall interpretation and make clear the validity and scope of the interpretational model employed.The thesis concludes with pointers to possible applications in other research fields with the potential to extend and illustrate the interpretation of Beiträge.
- PublicationKant's concept of enlightenment and buddhist yonisomanasikara: an analytical studyPhramaha Pairat Khienwong (2015)This dissertation focuses on analysis and synthesis of the idea of two great world thinkers-Immanuel Kant, great philosopher of the west during enlightenment period
- PublicationPacifism and nonviolence in Christianity and Buddhism applied to a Thai contextL. Keith Neigenfind (2021)The concepts of pacifism and nonviolence, though found throughout the prominent sacred texts and teachings of Christianity and Buddhism, tend to be viewed in modern religious expression as optional at best. Most adherents of Christianity and Buddhism do not hold to the concept of pacifism and nonviolence. Firstly, this dissertation will look at both Christianity and Buddhism to see if the concepts of pacifism and nonviolence are optional fringe supererogatory concepts, or if they are actually neglected obligatory core concepts of the faith, that have simply been abandoned due to the deemed impracticality and deemed ineffectiveness of such beliefs and practices. Secondly, besides simply suggesting that pacifism and nonviolence are core obligatory concepts in both Buddhism and Christianity, this dissertation goes further, in intending to see how the religions could work together in developing a robust collective understanding of the concepts. Historically both religions have had some difficulty finding common ground, therefore pacifism and nonviolence could be a bridge which could create more cooperation, interreligious dialogue, as well as potentially assisting with filling in potential blind spots in the respective theories of nonviolence.Finally, the scope of the dissertation will be narrowed into applying theresearch and findings into the Thai contemporary context, attempting to find avenues to practically apply the combined theories of pacifism and nonviolence.
- PublicationRethinking the discourses on African identity in the light of religious fundamentalism in NigeriaJude Chukwuebuka Okafor (2016)This research is a critique of the discourses on African Identity in the light of the religious fundamentalism in Nigeria. It has been developed by using the valuable insights of such writers as Blyden, Cesaire, Senghor, Nyerere, Nkrumah, Nwoko, Onyeocha, and Oyebola. Recognizing the weakness of their analysis as their emphasis on the need to return to some pre-colonial, communal African Weltanschauung, this research acknowledges the importance of the theme of cultural synthesis which cuts across their theories. Articulating different views of religious fundamentalism in Nigeria, it also contrasted the social milieu within which the discourses on African identity arose with that accompanying the emergence of religious fundamentalism in Nigeria. Whereas the former was set on the colonial and post-colonial era, the latter also began before the colonial era, but later solidified in the mid 1970s when as Faiola and Kukka noted that a paradigm identity shift occurred among Nigerians. Nigerians began to see themselves as Muslims and Christians, and no longer in their ethnic or tribal identity (Kirk, 1998). Such a paradigm shift implies religious Ethnonationalism, as argued in this research, led to religious intolerance and bigotry in the Nigerian context. It is based on this that the researcher calls for a rethink of the theme of cultural synthesis in order to delineate the communal Weltanschauung of Nigerians, and of an acknowledgment of the instrumental role played by religion as a platform for acquiring ideologies which influence identity, prevalent in the thoughts of Edward Blyden, Senghor, Nyerere, Nkrumah, Nwoko, Onyeocha, and Oyebola on African identity. This research extols intellectual revolution aimed at deconstructing and contextualizing theological thought to promote the African communal Weltanschauung. It also argues that providing greater chances of political participation and protection of the rights of Nigerian citizens irrespective of their religious denominations, and forums to effectively engage the Nigerian civil society in debates and campaigns on the sanctity of human lives, would help avert the manipulation of their religious sensibilities and identities, and possible imposition of new identities on them. Lastly, this research also supports the need for Nigerians to rethink the meaning of their national identity as Nigerian citizens in relation to the faith communities they belong to, as the twin concepts of identity and community become broadened and challenged by the phenomenon of religious fundamentalism- borrowing Bauman's terminology, the "liquid modernity" of post modernism wherein the used-to-be-stable norms and routines that keep communities together now seem unstable and conflicting. This is important because now many cultural conflicts and extremism are orchestrated by both inside and outside structures, and the philosophical question remains how can Nigerians resist the imposition of new identities and blend the seemingly conflicting values existing in their socio-political and religious spheres of their civil society. That is what this research wishes to demonstrate.
- PublicationThe justification of civil disobedience with reference to Gandhi and Martin Luther King, Jr. : a philosophical investigationSanwapat Pattaro (2013)The purpose of the dissertation is to analyze the philosophical foundation, principles, justification of civil disobedience and to critically evaluate the arguments for and against Gandhi's and King. Gandhi integrates civil disobedience into Satyagraha far from Thoreau's theory of civil disobedience by changing the core of the idea 'Conscience precedes individual's perception' into 'Truth (Satya) precedes conscience' because in Gandhi's view Truth accommodates the diverse religious beliefs of civil resisters in addition to the oneness embedded in the Indian world view and Hindu scriptures. King, too, changes the core of his theory civil disobedience into 'Moral law precedes conscience'. Moral law is adopted from some natural law theorists who accept the existence of God. The heart of Gandhi's political philosophy began from the concept of Truth. In Gandhi's view civil resisters must be men of conscience or seekers of Truth who are well trained to listen to the inner voice or voice of God or Conscience. These civil resisters will always hold on to Ahimsa and nonviolence to protest through means and ends which must cohere. Influenced by Thoreau and Gandhi, King matched the theory of civil disobedience with Christian philosophy and theology to suit the nature of African-American Christian protesters. The core of civil disobedience begins with men of God/men of conscience who follow the doctrine of Christian ethics. Christian men of conscience will hold on to nonviolent way by combining idea of Agape and raises the same to theoretical and practical levels. The principles of mass civil disobedience of Gandhi and King are mostly similar only some aspects are different. Gandhian principle includes: (1) public act (2) practising moral principles (3) breaking only the unjust laws ( 4) nonviolent method (5) non-cooperation and (6) willingness to accept legal punishment. King adds some conditions before launching civil disobedience campaigns: (1) collection of information to determine whether injustices exist or not (2) negotiation (3) self-purification and (4) direct action. Gandhi and King use moral justification in civil disobedience. Gandhi uses three important steps to justify or prove the legitimacy of civil resisters: hold on to cosmic spirit, conscience and nonviolence. King too has three steps to prove the legitimacy of civil resistance: they are moral law, conscience, and nonviolence. Both of them believe that in the absence of any one of these three steps, civil disobedience cannot be justified. Any critical evaluation of arguments against Gandhi and King will have to encounter the problem concerning moral conscience of individual's perception. Violence in civil disobedience arises because of the problem of a thin line between coercive and persuasive methods, and the limitation of applying civil disobedience in some regimes. Gandhi's ideology of oneness in men of Truth is not workable in the cooperation between Hindus and Muslims in his country. Arguments supporting Gandhi and King show that the belief in universal Truth helps civil resisters find universal morality but the civil resisters must also be religious practitioners. Gandhi and King had proved the success of civil disobedience application in their respective countries.