ปรัชญา : Philosophy

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บทความวิจัย วิทยานิพนธ์สาขาวิชาปรัชญาในหลักสูตรที่สังกัดสถาบันอุดมศึกษาในประเทศไทย และงานวิจัยสาขาปรัชญาที่ได้รับทุนสนับสนุนจาก วช. หรือ สกสว.

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A Buddhist Approach to Happiness by Loving-kindness (mettā) For Medical Personnel in New-Normal Age
Saowapa Sudpraset; Sanu Mahatthanadull; Phramaha Somboon Vuddhikaro (2021)
This article aims to explore a Buddhist approach to happiness by loving-kindness (mettā) for medical personnel in new-normal age. There are a number of obstacles associated with medical personnel, especially with respect to obtaining their approval for routine use from various substantial personal protective equipment shortages, insufficient of the medical personnel, complication of care, and fear of changes. The Buddhist approach to make happiness in order to solve the obstacles of medical personnel that loving-kindness (mettā) is the fundamental principle to bring happiness. Due to mettā goes hand in hand with helpfulness and willingness to forego self-interest in order to promote the welfare and happiness of mankind. Happiness can defined as life-satisfaction, subjective well-being, and good life and denotes a state of mind. Mind developed by loving-kindness (mettā). Mettā is a multi-significant meaning as goodwill, loving-kindness, universal love, a feeling of friendliness and heartfelt, the sincere and genuine wish for the welfare and happiness of all living beings without exception and concern for all living beings, human or non-human, in all situations all over the world. Loving-kindness mettā should be practiced first towards oneself, then other. Therefore, loving-kindness plays most essential role for creating inward happiness for medical personnel in new-normal age.
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 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.
Agency and Belief Is Kamma "Natural"? Appraising Julia Cassaniti's Argument
Milos Hubina (2018)
In this paper I am assessing Julia Cassaniti’s (2012, 2015) claim that Buddhists in Thailand perceive religious concepts (specifically "kamma") as natural entities, comparable to natural laws. Her claim is based on, and intended to lend empirical support to, Don Handelman's thesis that formal character of cosmologies determines the emphasis a religious tradition puts on "belief". Cassaniti expands on the thesis proposing that cosmology and belief are connected through people's representation of agency. I am arguing that Cassaniti misrepresents the relationship between public discourse and real representations of religious concepts and, more specifically, discounts cultural conventions informing the Thai way of using langue. Thai religious and cultural practices also clearly indicate a situation incongruent with Cassaniti's assertion that agency is perceived by Thai Buddhist as inherent to the acting subject which is fully responsible for both its present actions and their broader, kammically determined, cosmological context. Lastly, I am pointing out some problems related to her analysis of data collected through interviews.
An Analysis of Buddhist Ethics in Synshai Literature
Sowit Bamrungphak (2017)
The purposes of the study were 1) to study the problems of ethics and well-related practice in Synshai Literature, 2) to study the Buddhist ethics in Synshai Literature, and 3) to analyze the considerable standard and ethical objectives of Synshai Literature. This study was a documentary research in which the data collection was by studying the Palm-leaf manuscripts 2016 of Synshai Literature of Khonkaen Synshai Literature transcribed by Mr. Bunkirt Phimvaramethakul and colleagues, and secondary data was by other Synshai manuscripts. The research method was logical consider and analysis, synthesis of all data for new knowledge, and used Descriptive Analysis to present the research result. The research results were found that an ethical problem in Synshai literature involved with stealing, getting married with many wives, using black magic, and committing adultery. Well-related practice among people was divided into two levels: a domestic level and a relative level. To describe such an ethical problem depended upon Buddhist ethics which was Buddhist knowledge dealt with desirable behavior or manners that people should follow under the standard of Five Precepts. A morality of precept or Dhamma of precept and Buddhist morality consisted of suffering, sexual craving, and previous action under the moral standard of Ten Virtues of the King, and Eightfold Noble Path. The Buddhist doctrine for national management under the standard of ethics stated to the desirable and undesirable ethics. The standard of ethics consideration was divided into two types: 1) the standard relating to Buddhism, i.e. an intention or a purpose to make things wholesome or unwholesome according to moral laws, and 2) the associated standard or the inferior standard which was dealt with conscience principle, what is good or bad, knowing what should behave, and experienced persons’ resolution referring to a brainy person in governing the expression of people in community. The purpose of action in Synshai Literature was to close the gap between a person and associated people and be adorable of a mother, a father, a son and a daughter, and so on.
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 Ethical Issues of Peace in Modern Society Based on Buddhist Scriptures
Thu Mana Thu Mana (2022)
This article is to study the concepts and theories of ethical issues of peace in modern society, and to study the ethical issues of peace in Buddhist scripture, and to analyze the ethical issues of peace in modern society based on Buddhist scripture. A social issue is a problem that influences many citizens within a society. It is a group of common problem in present-day society and one that many people strive to solve. On the other hand, man’s deep desire is to live in peace and happiness. Peace is the ultimate goal that man wants to achieve. All religions, scientists, sociologists, philosophers in the world, in every field, work hard just to find a peaceful answer for themselves and for society. However, poverty, war, terrorism, natural disasters or conflicts in the family, in the community, in society are happening daily all over the world. According to Buddhist understanding, the only way to create inner peace is to practice meditation. By the practice of meditation, one realizes peace and happiness inside.
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 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
Āsava As The Root Cause of Saṁsāra
Pranab Barua (2018)
Āsava is a key technical term in Buddhist doctrine that can be considered from the standpoint of psychology, metaphor, and philosophy. In the Buddhist perspective, Āsava is the root of saṁsāra (the cycle of birth and death) and therefore the cause of transmigration in saṁsāra. There are many discourses, Abhidhamma analyses, and commentaries in which āsava have been discussed in depth. In this paper, I elaborate on the definition of āsava, what the Buddha said in different discourses, the Abhidhamma analyses and the commentarial remarks on the āsava. To achieve this I look at its early classification, later development, and how āsava is the root cause of saṁsāra which brings beings to the transmigration and how one gets rid of āsava (Āsavakkhaya) and achieves the end of the cycle of birth and death.
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.
Buddhism and Postmodernity as the Path of Autonomy Leading to Mutual Understanding and Peace
Uthai Kaewpetch (2016)
This paper is intended to investigate some teachings in Buddhism encouraging human beings to achieve mutual understanding and peace through the view of postmodernity and vice versa. However, this paper is not willing to propose the claim that Buddhism is superior than others but just wants to insist that in any fields of discussion religion can meet. Furthermore, this paper is not comparative religious study. It seems that both Buddhism and philosophy concern in different discussion. In some aspects, no matter whether Buddhism serves as religious task, both Buddhism and philosophy share the same dimension in the sense of emancipation of human beings. In order to achieve this objective, this paper will investigate the content of Kālāma Sutta how the Buddha provided such attitude and how it becomes the inquiry of knowledge leading to the mutual understanding and peace. The second objective of this paper is to explore in details the thought of the philosopher whose works are foundational to postmodernism. The expectation of this paper is to achieve more right understanding the attitude of Buddhism towards the inquiry of knowledge that leads to support the claim that Buddhism and postmodernity is not obsolete but release human beings from dominant mainstream of claims, for example science, in the present time. It probably can be said that both were the postparadigms of thought. The second expectation of this paper is to point out that the attitude of postmodernity can be found in any philosophical paradigms and postmodern [challenging towards fundamentalism] begets progress of living believes. The most important expectation of this paper is to support that the questioning against the ten legitimacies in Kālāma Sutta and the concept of Kantian Enlightenment can be applied in encouraging autonomous reason and making the world peace. This paper is divided into two sections: (1) The general background of discussion in the problem of legitimacy and (2) The Buddhist Perspective on Autonomy of Individual. In order to go on discussion, it is necessary to investigate its origin.
Buddhism: A Religion of Positivism or Presentism? A Study of Bhaddhekaretta Sutta
Phramaha Hansa Dhammahaso (2017)
The question of ‘the present moment’ is a difficult one to address: how can all sentient beings experience ‘now’ at the same time? This question is of particular interest to anyone who practices meditation. This problem may be formulated in a philosophical framework: is Buddhism ‘positivism’ or ‘presentism’?
Developing life-quality indicators for the philosophy of sufficiency economy based Upon Budhhadhamma
Wichian Chabootbuntharik (2021)
Although, sufficiency economy is a philosophy based on the fundamental principle of agriculture, which is traditionally the occupation of most people in Thai society, it can also be applied to other professions. However, this requires some modification so it can guide other professions and can contribute to an integrated economic theory. This modification should be based upon the philosophical principles of Buddhism. To enable this movement from philosophy to practical theory and application, this article will suggest how indicators can be developed based in Buddhism in order to guide the practitioners on living a good life in terms of economics, society, environment, balance, stability and sustainability. All these indicators are guided by the Buddhist middle way. And it will develop these indicators according to His Majesty the King Bhumibol Adulyadej's idea of the 'Three Rings' consisting of moderation, reasonableness and self-immunity combined with two other conditions: knowledge and virtue.
Human Nature and Peace: Theravãda Buddhist Philosophical Investigation
Phramaha Pornchai Sirivaro (2017)
An attempt was made to philosophically address the concept of peace in Theravãda Buddhist philosophical viewpoint. In doing this, firstly, a Buddhist concept of man is discussed to investigate deeply into its nature to find out the place of peace. In this part, two important questions are asked: 1) what is human nature? 2) what is peace? Secondly, the relationship between human nature and peace is also discussed. According to Theravãda Buddhist philosophical viewpoint, human nature is conditioned and thereby is peace. In this article, I, by virtue of human nature, argued that the peace in question whether it is impermanent or permanent is a human being’s product and the only peace produced by human being is the only peace that we really need especially in global society.
Non-self (Anatta) in theravada Buddhism and human behavior: a normative study
Ven. Obhasa (2022)
The current study is dedicated to a critical investigation of the concept of Anatta in Theravada Buddhism and its behavioral implications. The research is solely based on the analysis of secondary data. In addition to examining the text of Sutta Pitaka to determine the nature and the main pillars of Anatta, it also examines academic studies dedicated to the interpretation of Anatta and its application in psychotherapy and behavioral interventions. It was found that Anatta is one of the most important notions in Theravada Buddhism and one of the three marks of existence. The embracement of Anatta implies breaking a link between people and the five aggregates, including forms, feelings, perceptions, fabrications, and consciousness. Theravada Buddhism uses Anatta to deny the existence of the twelve variations of the self as well as the cosmic self. At the same time, it should be noted that the existence of the self is not explicitly denied in Sutta Pitaka. The study shows that many scholars point at promising prospects of integrating Anatta into Western psychotherapeutic practices. In addition to better understanding Buddhist patients, Anatta could also help develop mindfulness, implement effective stress coping techniques, encourage socially responsible behaviors, improve empathy, and better reflect on one’s actions. The study concludes that Anatta is not only an important theoretical concept but also a valuable practical tool that could be effectively utilized in various settings to prevent suffering, cope with stress, and improve psychological well-being. Findings of the research could be considered valuable both from the theoretical and from the practical perspectives.
Non-self (Anatta) in theravada Buddhism and human behavior: a normative study
Ven Obhasa (2022)
The current study is dedicated to a critical investigation of the concept of Anatta in Theravada Buddhism and its behavioral implications. The research is solely based on the analysis of secondary data. In addition to examining the text of Sutta Pitaka to determine the nature and the main pillars of Anatta, it also examines academic studies dedicated to the interpretation of Anatta and its application in psychotherapy and behavioral interventions. It was found that Anatta is one of the most important notions in Theravada Buddhism and one of the three marks of existence. The embracement of Anatta implies breaking a link between people and the five aggregates, including forms, feelings, perceptions, fabrications, and consciousness. Theravada Buddhism uses Anatta to deny the existence of the twelve variations of the self as well as the cosmic self. At the same time, it should be noted that the existence of the self is not explicitly denied in Sutta Pitaka. The study shows that many scholars point at promising prospects of integrating Anatta into Western psychotherapeutic practices. In addition to better understanding Buddhist patients, Anatta could also help develop mindfulness, implement effective stress coping techniques, encourage socially responsible behaviors, improve empathy, and better reflect on one’s actions. The study concludes that Anatta is not only an important theoretical concept but also a valuable practical tool that could be effectively utilized in various settings to prevent suffering, cope with stress, and improve psychological well-being. Findings of the research could be considered valuable both from the theoretical and from the practical perspectives.
Phra Paisal Visalo’s Ideas: Some Reflections on Liberty, Equality and Buddhism in Contemporary Thai Society
บดินทร์ สายแสง; Bordin Saisaeng (2019)
This article aims to argue that the thoughts on liberty and equality, the foundation of democratic movements over decades, had effects on Buddhist values and ways of thinking in the Thai society. By focusing specifically on Phra Paisal Visalo, it found that he did not only accept such thoughts, but also tried to make them go along with Buddhist concepts. Nonetheless, as Phra Paisal Visalo demonstrated, liberty and equaility, riding the wave of consumersim in Thailand, also created moral concerns, and had negative impacts on Buddhism and the Thai society as well.

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