ปรัชญา : Philosophy

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บทความวิจัย วิทยานิพนธ์สาขาวิชาปรัชญาในหลักสูตรที่สังกัดสถาบันอุดมศึกษาในประเทศไทย และงานวิจัยสาขาปรัชญาที่ได้รับทุนสนับสนุนจาก วช. หรือ สกสว.

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A comparison of the concept of compassion in the phenomenology of scheler and in theravada buddhism
Holger 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.
A critical exposition of John Hick's religious pluralism and the Thai church today
Tassanee Srivorakul (2013)
According to John Hick's work, God has many names, he tried to investigate the topic of religious pluralism and conflicting truth claims of the different religions. He believed that the notion God has many names could be explained by the understanding that God's general revelation is revealed to everyone and that the world's religions sprang up as different ways of responding to the divine reality, and this is guided by cultural and historical worldviews of the different believers. For Hick, our knowledge of God, or the "Transcendent Reality," can only be understood from our personal subjective standpoint. We cannot know God outside of our personal experience and so, any truth claims about God are only truth claims based on our perceptions of God and not of God as He really is in Himself. For sure, God can only be known as He is perceived, He cannot be known as He is in Himself. This idea reflects in Hick's theory that we can only know the "phenomenon" and not the "noumenon'', that is, to know a thing as it appears to us and not as it is in itself.
A critical study of Clifford's evidentialist position on the ethics of belief
Vargon Jarounyanataan (2014)
From an observation in epistemology, belief plays a crucial role in leading to knowledge and the influence of human behavior. Whilst epistemologists are concerned about problems involving the acquisition of knowledge, moralists are concerned about the constraint of human behavior. William Kingdon Clifford, an English Cambridge educated mathematician and philosopher was very aware of the two poles interconnected with belief, leading him to become a moral evidentialist who composed a combination of moral and epistemological theories. During Clifford's era in the 'Victorian Crisis of Faith', he noticed a decline in religious ethics and social morality, and thus intended to foster scientifically grounded ethics, which were universally applicable to all mankind. His attempt to raise moral awareness, in justifying beliefs based upon scientific evidence, rendered his arguments to touch between the subjects of epistemology and ethics. His claiming, "It is wrong always, everywhere, and for anyone to believe anything on insufficient evidence", has challenged other thinkers to argue about the validity of this evidentialist theory. In deciding to make a research on this topic, the researcher has learned the importance of belief, and its influences on both knowledge and behavior, and foresees the potential benefits resulting from scrutinizing relevant arguments from Clifford's opponents. Although this topic touches on epistemology and ethics, the researcher will focus on the ethical aspects of Clifford's arguments. The first part of this research focuses on the main argument between Clifford and James, simultaneously with identifying the coverage of evidence. William James opposed Clifford's evidentialist ideas, based upon his psychological background by explaining the involvement of passional nature in forming a belief. We can say that he was the one who sparked off Clifford's argument to the crowd. Many readers of Clifford have confronted the vagueness of the word 'sufficient', and the unclearness of the coverage of evidence. At this point, this research aims to clarify Clifford's meaning of 'sufficient evidence' from the evidence in his writing. Another main issue in this research is the problem of doxastic voluntarism. If beliefs belong to us, then we should discuss the extent to which we have voluntary control over them. Basically, people are familiar with moral issues involving actions but not beliefs, due to the vagueness of our control of beliefs. Doxastic voluntarism is crucial to the validity of the ethics of belief, because it does not make sense to hold moral responsibility over involuntary matter. Since there are many objections regarding Clifford's evidentialist theory, the researcher has adopted those objections to be a guideline in structuring a defense of Clifford. At the same time, there are other alliances with Clifford whose arguments support Clifford's theory and weaken the oppositions. Apart from supporting arguments to Clifford, the researcher decides to adopt epistemic theories, such as correspondence theory, self-deception and Buddhist intuitive awareness to be the criteria for making ethical justification. Although there are endless arguments within these theories per se, those arguments are not within the scope of discussion in this research. In terms of beliefs that have a relation with knowledge and· behavior, the criterion of making moral judgment does not only concern one golden rule. After all, this research entails the practice of exercising epistemic theories, in addition to philosophical arguments regarding specific problems, such as evidence and doxastic voluntarism. Overall arguments represent an experiment of an idea providing a greater understanding of Clifford's evidentialist theory. As a result, Clifford's moral precept of believing in sufficient evidence has proved to be a valuable caution and means for people who want to attain epistemic truth. Finally, the researcher's contribution to analyzing the possibility of perfectly achieving Clifford's evidentialist theory leads to a specific result of foundationalist evidence, and the conclusion that it is possible to justify belief in a state of fairness and not biased towards existing beliefs.
A critical study of John Hick's Religious Pluralism & Threefold Typology
Fumihiko Matsumoto (2020)
This research critically investigates the soteriological grounds of John Hick’s Threefold Typology and his understanding of Religious Pluralism within the framework. It begins by considering the criticisms of Gavin D’Costa who, in his early work, favored Hick’s Typology in ‘theology of religions,’ but later became critical of it in his work, “Impossibility of a Pluralist view of Religions.” The research also considers Paul Knitter’s alternative Fourfold Typology introduced in his work, Introducing Theologies of Religions, and Mark Heim’s ideas concerning religious pluralism in his work, Salvation. Hick’s Threefold Typology has attracted much criticism, and yet the alternative typology such as Twofold Typology and Fourfold Typology also have their problems. In the field of Christology, it is certainly difficult to reach agreement. Perry Schmidt-Leukel presents an insightful reaffirmation of Threefold Typology by responding to eight different categories of criticisms to defend Hick’s tri-polar typology
A critical study of Mehm Tin Mon's Interpretation of non-greed (Alobha)
Ven Kuvera (2020)
This research is a study of alobha based on Abhidhamma teaching in Theravada Buddhism, to investigate Mehm Tin Mon’s Interpretation of Alobha, and to have a critical view and application of Mehm Tin Mon’s teaching in modern age. Alobha is a mental state and its relevant practices are good conduct to reduce and remove greed. In Theravada Buddhism those practices are generosity, morality called abstinence from sensual objects and non-covetousness, and two forms of meditation, tranquility meditation and insight meditation. Being one of the Abhidhamma scholars and a Professor of Chemistry in Myanmar, Mehm Tin Mon interpreted alobha with modern ideas. The characteristics of alobha are non-attachment, greedlessness and generosity, non-attachment to sense-objects. Regarding his interpretation of alobha this study confirms once more that his strengths are powerful teachings and recommends that his weaknesses should be amended for new readers. His interpretation of the application stages of Buddhist social development are respectfully criticized from the perception and perspective of Buddhists scholars’ writing. This research clarifies and enhances understanding of his interpretation of alobha.
A later-wittgensteinian critique of AI translation technologies
Fayang Huang (2021)
Wittgenstein's achievements in the field of philosophy of language are remarkable and irreplaceable. His early and later language thoughts had a profound influence on the development of philosophy and contributed to the "Language Turn" in philosophy. Wittgenstein's later language thought takes "meaning is use" as its core idea, which made him one of the advocates of the formation of the earliest pragmatic thoughts. Translation, as one field for practical use of language, is an important research object in pragmatics. The theory of meaning has a decisive influence on the confirmation and rationality of meaning in the process of translation. With the rapid development of the current translation industry, modern technological translation, with machine translation and artificial intelligence translation as its typical components, has launched a revolutionary impact on traditional human translation, which is worthy of our reflection and examination on modern translation. Therefore, Wittgenstein's later language thoughts can provide us with certain philosophical support, so that we can get closer to the essence and truth of translation more thoroughly from the perspective of language philosophy and clarify the current chaotic phenomena and rules of translation technologies. This paper will focus on Wittgenstein's later philosophy of language, with language games, family resemblance, ‘meaning is use’, Wittgenstein's rule paradox as the main grounds of argument. First of all, it will analyze the current situation and technicalities of artificial intelligence translation, especially the content of natural language processing (NLP) technology. The third chapter mainly analyzes the core concepts of Wittgenstein's later thoughts and the development and extension of his successors' thoughts, and clarifies the influence and significance of Wittgenstein's later theory of meaning on translation. The fourth chapter mainly discusses the influence and significance of Wittgenstein's later discussion on meaning and rules on translation, which is the most directly related field of language use, from the perspective of pragmatics. On this basis, the development prospect, bottleneck and deficiencies of artificial intelligence translation technology are further discussed, to clarify the role and influence of creativity, intentionality and context in machine translation. Furthermore, from the perspective of Wittgenstein's later philosophy of language, This paper expounds the conflict and fusion between scientism and humanism in the field of translation, Through this research, two goals are achieved: the first one is to give a new interpretation of Wittgenstein's thought under the background of the information technology era
A Sociological Approach to Perfection (Pāramī) Focusing on Morality (Sīla-pāramī) as Practised by Venerable Khruba Boonchum in Shan Society, Myanmar
Dayweinda Yeehsai (2019)
This dissertation is an effort to understand the relationship between a spiritual leader or a ‘Spiritually advanced being’ and his followers within the tradition of Theravāda Buddhism. Much of the older sociological interpretations of Theravāda Buddhism focus on its individualistic character centred on individual enlightenment. Holy monks or arahants are considered to be detached from their followers. These misunderstandings are the result of various secular sociological interpretations of Buddhism. This research will demonstrate that there is a defining bind between individual enlightenment and social responsibility. This relationship can be traced back to the Buddhist scriptures and literature. Secular sociology interprets the authority of a holy monk through the concept of charisma, which in the Greek original ‘khárisma’ suggests a divine gift given to the individual, a gift that can be used either for good or to mislead one’s followers. A more accurate Buddhist understanding of this authority may be described as a power built up through individual spiritual practice and through one’s relationship with society. Charisma in Buddhism is also based on individual effort or Kamma relating to one’s previous actions called pāramī, literally translated as perfection. The practice of perfection and morality bear direct social significance, fostering social harmony, integrity, peace, and stability. This research first introduces the organising theoretical framework of the sociology of religion of Émile Durkheim and Max Weber. The researcher engages with various approaches to Buddhist social philosophy and Buddhist sociology. The Buddhist concept of ten perfections and the perfection of morality are discussed and understood as lying at the core of any charismatic authority. The dissertation explores the socio-cultural context of the Shan people of Myanmar, their traditional beliefs and their moral practices, which are related to the practice of the perfection of morality. The research goes on to explore charismatic leaders and spiritual Masters of the Shan in contemporary society, particularly Venerable Khruba Boonchum, and argues against the secular sociological misinterpretations which see the authority of such leaders as having millenarian and utopian characteristics. Finally, this research considers a model of Buddhist sociology based upon spiritual and moral teachings rooted in the Buddhist scriptures and literature, thereby showing the limitations of secular sociological understandings of Buddhism
A study of female characters in the Jataka stories : a critical approach
MeMe Khine (2012)
The aim of this research paper is to highlight the roles of women in Buddhism and to defend feminine power as a constructive force in the Buddha's path to Enlightenment. The researcher has focused on interpretative plasticity and compares the interpretation of recurrent themes against various shifting contexts. The study focuses on historical depictions of women in the Jatak:a Stories, where images have been categorized as negative, neutral and positive. Moreover, the construction of feminine power has also been categorized into three groups, namely, destructive, neutral and constructive. Such a presentation is extremely rare in modem academic institutions for the fact that a Buddhist scholar native to the forerunning Theravada nation of Burma has attempted on a most difficult topic with contemporary women's rights assertions, recounting and drawing allegofies of the past with the present.
Aloysius Pieris on religious pluralism: a critical study
Saw Thant Zin (2014)
This study explores Aloysius Picris' view on religious diversity to prove that his attitude toward other religions can be regarded as religious pluralism. In fact, he docs not claim himself as a religious pluralist. But his ideas can share features with various kinds of religious pluralism. Theologically- missiologically, his understandings of evangelization, salvation, conversion and interreligious dialogue are any contradiction with religious pluralism. Conceptually, his ideology is also very consistent with religious pluralism. In order to justif)' it, his concepts 'Symbiosis' and 'homologue' that he illustrated for intcrreligious relationship will be investigated. And then Pieris' position on religious pluralism will be considered.
Amartya Sen on freedoms as capabilities : a critical study
Malinee Puranitee (2012)
Development is ordinarily understood as economic growth. For Amartya Sen, however, this is not so, no matter how good the Gross Domestic Product (GDP) might be, that cannot be equated with development. Viewing growth in GDP as the single indicator of development is a traditional concept of economic development. Sen, in contrast, maintains that the main purpose of country develQpment is to provide freedoms to human beings. He insists that freedom is both the principal means and primary end of development. Freedoms enhance human capabilities enabling people to live as they wish and to do what they desire. Fundamentally, all humans hold some capacity to choose what is best for them
An analytical study of 'rebirth' (Punabbhava) in Buddhism with special reference to Ashin Ukkattha's interpretation
Ven Suriya (2013)
Buddhism is characterized as the theory of action or kamma (kammavada or kiriyavada) which is one of the fundamental tenets of Buddhism that explains the truth of rebirth in Sarpsara. Kamma and rebirth are related to as cause and effect according to Dependent Origination (Paticcasamuppada). Kamma produces rebirth and rebirth leads to further kamma during the time of existence (pavatti). This thesis proposes an analytical study of rebirth (punabbhava) with special reference to Ashin Ukkattha's interpretation in Myanmar (Burma). He was a Buddhist monk, a polyglot. who wrote a book named ·'Luthay Lu-pyit" (man-dies. man-becomes only). which presents a theory that deviates from the Buddha's teachings and from Buddhist texts. Ashin Ukkattha's new interpretation is an alternative approach to understand the concept of rebirth. Traditional Theravada Buddhism interprets that man will be reborn in five destinations or thirty one planes of existences whereas Ashin Ukkattha interprets man will be reborn as man only. nothing else is possible. This makes different explanations between Traditional Theravada Buddhism and Ashin Ukkattha. thereby making impacts on Myanmar Buddhist society in two ways: positive impact and negative impact. As a positive impact, his teaching encourages the people of Myanmar to fight and remove fear, worry, bewilderment, expectation. superstition. and imaginary pictures concerning after life and to get rid of clinging (upadana). !\s the negative impact. !\shin Ukkattha gives distorted explanation in the teaching of the Buddha dealing with rebirth in order to support his view of Lu-thay Lu-pyit. Consequently, the State Independent Vinayadhara Association excluded Ashin Ukkattha and his disciples from the circle of Theravada Buddhist in Myanmar.
An analytical study of Euthanasia in Buddhism : a case study of Buddhadasa Bhikkhu's death
Supre Kanjanaphitsarn (2013)
This research illustrates the issue of euthanasia to enhance understanding on the subject matter as well as analyze and apply the acquired knowledge to remind people of all religions of having the right attitude towards death and preparing the way to confront death which occurs in all the time properly. The scope of this research is focused on euthanasia in Buddhism through analyzing the case of Buddhadasa Bhikkhu's death with an aim of comparing various notions and opinions issued by various scholars. The aim of this research is to analyze euthanasia in Buddhism through the original teachings in the Buddhist texts, mainly in Theravada and various scholars' ideas
An application of Berlin's concept of value pluralism to the Indian context
Darwin Joseph George (2017)
The research focuses on Isiah Berlin's (1909-97) concept of value pluralism and its role in a democratic society. It is especially concerned with how value pluralism can be used to understand the situation in India. In any society, there are a number of diverse values, and an individual is often required to choose between them. It is part of the human predicament that one has to make many such choices and secondly one has to also recognize the criteria by which one is making a choice. As a pluralist, Berlin is aware that all fundamental values have their own worth in themselves and that they tend to be incommensurable with one another. In the context contemporary global politics, the protection of pluralism in India is of considerable importance. Indian society's pluralist nature can be traced back to the ancient period oflndian civilization and its religious practices. Dharma is the central notion oflndian religious practices. Yet this pluralist tradition is not appreciated and has come under threat. Given this situation, it is necessary to delve into the causes of pluralism, which have their basis in philosophy, history, human nature, and political value systems. Berlin's philosophy of value pluralism demonstrates how a respect for pluralism can be maintained in the face of state sovereignty and democracy. His insights anchor an analysis of he traditional pluralistic values in Indian society. They suggest a way for India to balance its older pluralistic tradition with more modem political structures, while allowing it to develop its own approach to democracy which would preserve its traditional values in the face of globalization. His notion of value pluralism and freedom are vital in restoring traditional values in order to resist the more destructive forces of nationalism.
An interpretation of love in Buddhism
Anchalee Piyapanyawong (2016)
This research aims of analyzing an ordinary person's way of love development m the four forms of love (Brahmaviharas): universal love (metta), compassion (karu~1 , sympathetic joy (mudita), and equanimity (upekkha). Buddhist thinkers propose their development in different three models, namely: 1) There is no cultivating step between the four forms of love
Apostle paul on homosexuality: a critical analysis
Apirak Detwinya (2020)
The number of same sex attraction (SSA) or homosexual people has dramatically increased in the past few decades. Christian communities around the globe have sharedthe same concern and interest on this topic. It is an issue that affects millions of lives. The purpose of this study is to investigate the connection between the Christian Bible and the current homosexual issue within the Christian faith. Using critical analysis, this study analyzed the historical background of the chosen Bible textthrough exegetical method.The immediate context of Apostle Paul’s letter to the Romans in A.D. 57 regarding homosexuality was analyzed and compared with the situation of today’s world. The study showedthat homosexuality today is far more dynamic and stands in contrast to that found in the Bible and the writings of Apostle Paul. The issues are much moresensitiveand fragile in the “social media” era than in any other era of human history. Yet,love, the heart of biblical principle,still stands out and is applicable. This study attempted to answer certain questionspertaining to how to handle the issues between homosexual people and the church, how to utilize LGBT members for the kingdom of God, and also how to prepare the church so it is ready to respond biblically to SSA members. Further studies are needed to establish a causal factor on how some homosexual people make it back to heterosexuality
Aristotle's concept of polity and its relevancy to the 2007 constitution of the Kingdom of Thailand
Pornthep Chantraniph (2014)
This dissertation aims to study Aristotle's political thought regarding his concept of 'Polity,' as written in his universally famous work, Politics and Nicomachean Ethics. The research's objectives are 1) to study the concept of 'Polity' in Aristotle's Politics and Nicomachean Ethics, 2) to discuss arguments for and against Aristotle's concept of polity, and 3) to examine and discuss the relevance of Aristotle's concept of polity in accordance with the intentions of the 2007 Constitution of'the Kingdom of Thailand. The researcher finds that polity, the best possible regime, distinguishes rulers based on their perfect virtues. The word 'mean' is used to describe the basic tool to form up polity, as well for an individual's moral standard in finding a meeting ground between two extremes. Therefore, the goal of Aristotle's concept of 'polity' is not only to accomplish the best possible form of government, but also to achieve the form of the best life. Hence, this research discusses the arguments for and against Aristotle's concept of polity, as well as its opposite, in the context of the development of the Greek 'citystate' that resulted from the implemented morals, ethics and developmental standards, all of which are still nowadays universally relevant. Opposition to and support for Aristotle's polity, rulers and their characteristics, was argued for and against in the behaviour of absolute sovereigns and totalitarianism which are forms of regimes which do not act within the best interests of the state's citizens, but in fact act only for the rulers themselves. This research finds that the concept of polity means the rule by the many for common interest
Bodhisattva, merit and identity: the belief and practice of Guanyin among Thai-Chinese
Luo Yong (2016)
Guanyin has become increasingly popular among Thai-Chinese in Bangkok and nationwide in Thailand in the past several decades. Guanyin originally has its roots in Mahayana Buddhism as a bodhisattva and a goddess in folk religion in China. Guanyin travels with the Chinese immigrants abroad and has taken its new roots in Thailand. Basing on the phenomenological theory of Van der Leeuw, this study concerns about the meaning of the religious phenomena for the believers themselves, and focus on the belief of Guanyin in religious spirituality, merit making, morality, salvation, and identity requiring. This study relies on textual history and field questionnaires and interviews to gain an understanding of the religious beliefa and practices related to Guanyin. The integration of Guanyin as a bodhisattva and goddess gams attraction for ThaiChinese who are mostly Buddhists. They worship Guanyin and acquire good luck, security, health, wealth, and happiness. At the same time, they have gained merit as well, and merit making will guarantee their wishes, expectations and moral actions. Making merit is the way for the followers of Guanyin to achieve the satisfaction in their spirituality and the salvation from the difficulties in their lives, and it even guides them towards the ultimate goal of Nirvana. This study shows that Guanyin worship for the Thai-Chinese followers relates to ethnic identity, economic environment and gender. Guanyin is generally accepted by both Thai-Chinese and Thais as a figure of Buddhism, and is considered to strengthen their Buddhist identity. In this way, Guanyin allows Thai-Chinese to practice Buddhism but also retain their Chinese ethnic identity. Guanyin's female gender feature combines features of love, compassion, kindness, perfection, tolerance, devotion, and thus is especially important for urban middle-class women. These reasons explain why Guanyin is popular in Thailand , and growing in popularity because of the challenges of ethnic and gender identity and the pressures of contemporary urban life.
Buddhadasa Bhikkhu's concept of empty-mind (Cit-Wang) : a critical study
Chamnien Saengsin (2012)
There are three main objectives for this research paper. Firstly, it aims at studying Buddhadasa Bhikkhu's view of empty-mind (cit-wang) and also the Canonical Theravada texts. Secondly, it examine Buddhadasa Bhikkhu's concept of "cit-wang" with the idea of suii.natii in the Canonical Theravada texts. Lastly, it aims to study the view of other scholars with regard to "cit-wang" and to examine the application of "cit-wang" in Thai society. This thesis proposes that Buddhadasa Bhikkhu's interpretation of "empty-mind" or "cit-wang" corresponds to the Buddha's teaching as appears in the Pali Canon, and is a practical means that is also relevant to the everyday life of modem day people. The methodology employed is the NettipakaraQa, a Buddhist hermeneutical theory used as a means for eliminating wrong understanding of the Buddha's teachings. This theory includes the research and analysis of primary and secondary texts, such as books, journals and internet resources. This study shows that there were two major causes leading to Buddhadasa Bhikkhu's formulation of the concept of empty-mind or "cit-wang", namely, national problems and Buddhist problems. The national problems arose due to the government policy which placed high importance on material development which led people into an age of materialism. The other cause was Buddhist problems, because Buddhadasa Bhikkhu saw that teaching religion with these old-fashioned methods was not able to satisfy the deeper spiritual needs of human beings in this modem society. Buddhadasa Bhikkhu explained that he coined the term "cit-wang" as an alternative to the word sunnatii. This study found that the concept of "cit-wang" does not stray from the theme of sunnatii as found in the Canonical Theravada texts. Both "citwang" and sunnatii cover the same concept of truth, namely, that all states are empty of a self or things related to the self. However, the states of "cit-wang" and sunnatii (emptiness) also have some differences. Sunnatii is a state of being empty of creatures, people, self, me, him, and her. In other words the word suiinatii means emptiness, because of the fact that there is no self to be found in the world. On the other hand, the specific term "cit-wang" varies slightly from traditional Buddhist teachings in that it is a state of mind that is accompanied by wisdom and is therefore free from the feeling of 'me' and 'mine'. The concept "cit-wang" is a basis of practice that can be applied in everyday life for both lay and monastic practitioners. Buddhadasa Bhikkhu's presentation of the concept of "cit-wang" rested on the explanation of all things (including the mind) having emptiness as their fundamental nature and the potentiality for everybody to be enlightened. Buddhadasa Bhikkhu' s teaching of "cit-wang" met with a variety of both positive and negative criticism, because people's intellectual capacities and realization of Dharnrna are not all of the same degree. Many people were not able to understand the subtleties of Buddhadasa Bhikkhu's teaching method. In fact, when people study the Buddha-Dharnrna in the Pali canon deeply and truly, they will find that Buddhadasa Bhikkhu's reinterpretation and teaching did not stray from the essence of the BuddhaDharnrna, since the conception of "cit-wang" is consistent with the theme of sufifiatii and anattii in the Pali canon. The presentation of linguistics may be different but the purpose it not different.
Buddhadasa on environmental consciousness and its relationship to environmental ethics
Phubes Sukjam (2020)
This research is an attempt to respond to the global problem of an environmental crisis that has threatened and affected all dimensions of living things and non-living things in the world. It mainly deals with Eastern and Western environmental worldview. In Eastern, the researcher selects Buddhadāsa as a representative of Eastern intellectual thinker who discusses the environmental issues through the lens of Dependent Origination, which is defined as interconnected no-self. In Western, there are two main forms of environmental ethics: Anthropocentrism and Non-Anthropocentrism, which is understood according to their definition. As the result of the research, research finds that an ecocentrist, Arne Naess, presents ontological environmental consciousness similar with Buddhadāsa. Naess, who has drawn his deep ecology from ecological science and ecological wisdom from Hindu religion and Spinoza’s philosophy, formulates the recognition of the ontological premises, which can move our environmental consciousness beyond constructed distinctions between science and Eastern religion. The belief in the interconnectedness of all things is central of Naess’s Deep Ecology, whereas Buddhadāsa also heightens one’s sense of interconnectedness with the natural world through his interpretation of the law of conditionality. Based on the ontological premises, both Buddhadāsa and Naess are conceptualized as radical environmental and ethical critique of anthropocentric worldview by expanding the notions of self to disrupt distinction between human and non-human world. Naess relies on Self-realization as a process to gradually reduce egoistic self and identify it to ecological Self. Whereas, Buddhadāsa relies on mindfulness as a process to gradually control and remove selfishness, which results all kinds of violence and exploitation to be removed as well. Buddhadāsa and Naess presents environmental consciousness to pave the way for the development of environmental philosophy or ethics through spiritual approach in order to advise practitioners to shift to a lifestyle of sufficiency and frugality in a way to harmonize with nature. The difference is that Buddhadāsa posits a notion of the self in terms of both dynamic and developmental, which is seen as a dynamic continuity. As the result, Buddhadāsa’s environmental consciousness stems from a transformation of selfattachment to an interconnected selfless or no-self. Whereas Naess posits a notion of the Self in terms of an essential ontological substantiality, which is seen as an underlying permanent Self. As the result, Naess’s environmental consciousness stems from selfidentification from the egoistic self to the ecological Self. Buddhadāda argues that once we realize clearly the reality of natural phenomena through the teachings of interconnected no–self, we will discover selflessness of human nature, which will eventually release humans from the ignorance and selfishness. The environmental consciousness of the interconnected non-self enables humans to stop the behavior of excessive exploitation of the natural resources, instead to develop loving kindness and compassion toward fellow humans and non-human entities. We will act whatever in the ways of interconnected selfless, which detach from egocentric actions, but not detach from the natural world. With the spirit of egocentric detachment, we will produce and consume natural resources based on ecocentric worldview like a bee consumes honey without injuring the plants.
Carl Schmitt's concept of sovereignty and its implications for Thai democracy
Anawat Bunnag (2012)
Carl Schmitt is one of the 20th century's most influential political and legal theorists in Europe. His influence has extended into post-world war II American political thought as well. His connection with the Nazis during WWII gave him a reputation as an advocate of fascism. However, his political thoughts on related concepts such as the conception of Sovereignty, the state of exception, the distinction between friend and enemy and the relationship between state and society, is worth exploring when considered in today-the 21 51 century Democratic context - -as it has invoked a lot of reflection from contemporary thinkers including well-recognized names such as Girgio Agamben, Jilrgen Harbermas, Jacques Derrida,Slavoj Zizek, and so on. The notion of Sovereignty is generally recognized as the state's supreme power within a specific geographical boundary but the location and origin of this power has developed from a single individual into the general will of a collective people. Carl Schmitt gave his account on Sovereignty of the people as 'he who decides on the exception' which, in my opinion, is important in relation to the preservation of national sovereignty within the contemporary Democratic era and the current Globalization community. This dissertation explores the development of the concept of Sovereignty in connection with the conception of Democracy in order to understand how it can help in stabilizing order and peace in our society. Moreover, it describes how Schmitt's political thoughts including his idea of Sovereignty can be related to Democracy and how his political ideas can be applied to help dealing with problems such as corruption, terrorism and social injustice. This study ends with a discussion aimed at encouraging readers and thinkers to envision a new way of thinking politically, outside of the Western 'democratic' box that entails the 'capitalist' economy. From the researcher's viewpoint, the path to ease all conflicts, protest and political unrests in our society can only be found by the people who could make their sovereign decision to subtract the capitalist economy from the illusion of Western Democracy. It begins with this recognition that Democracy and the capitalist economy are two different concepts that would lead us to the finding of an alternative economic system that could provide sustainable peace and long-term stability to our national and political community in the future years to come.

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