ปรัชญา : Philosophy

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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 Buddhist Modern Science: Measurement of Administrators
Thitiwan Sinthunok; Jesada Munyapho (2018)
A state and country are the same meaning, by meaning that the land has the certain boundary, living people, administrators, sovereignty in self-administration but the word “country” emphasizes the structure of the geography. Whereas the word “state” focuses on the politics and administration and uses the power in administration, management of administration order of the state or management of system in applying the power to govern the state by depending on one kind of science, that is, “the political science” . When the orderly management of state and the administrators are created, how the management within the state will be, this item must depend on one kind of science, that is, the public administration. It can be seen that in the public policy, Buddhism teaches clearly, if ones who concern with designation of public policy bring the mentioned teachings to be used in designating the policy, it will cause the public policy to be good and efficiency and result in the people’s happiness and peace of society and cause the stability and progression of the nation that is the goal of the public administration.
A Comparative Study of Ellen G. White’s Interpretation of Selected Synoptic Gospels’ Parables with those of Modern Biblical Scholars
Alfredo G. Agustin, Jr. (2020)
Seventh-day Adventist biblical scholars and theologians assert that Ellen G. White accepts and applies principles of biblical interpretation when she interprets Scripture. However, there seems to be a lack of academic research to support such a presupposition. One area that seems to be lacking is a comparison betweenWhite’s interpretations of gospelparables with those of modern biblical scholars. The interpretations of four scholars of selected synoptic gospel parables are compared and contrasted with those provided by White. It is shown that Whiteinterpreted selected parables in context using sound principles of biblical interpretation. She agrees with the interpretations of some non-Adventist scholars, and also provides additional insights.
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 Conversation on Intention in Art
Frank J. Hoffman (2020)
Intention, like time, is a word which we seem to know all about until we begin to inquire. And intention in art, like time as applied to things and events in general, has been a subject of historically significant philosophical controversy. For while few have denied the importance of in aiding our understanding of these respective domains, many have held that they play no role in evaluation. As aestheticians have often argued that, although there are morally good and bad intentions, these are not relevant to the aesthetic evaluation of works of art. In a parallel way, logicians have often regarded time an irrelevant for the evaluation of the truth or falsity of analytic propositions.But like time, intention is a very big concept, one which will not be surveyed in its entirety here. The present task is to discuss of the most important issues in aesthetics: whether and in what sense the concept of intention is relevant in art (e.g., as applied to artist or applied to artwork), and, in what way (e.g., in understanding or in evaluation). The task will be further focused on the classic article by Wimsatt and Beardley.
A Critical Evaluation of Trichotomism: A Response to Biblical References for Trichotomism
Sang-hoon Jee (2017)
This study is a critical study on trichotomism by responding to some Bible texts (1 Thess. 5:23
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 Reflection on Michael J. Sandel: Rethinking Communitarianism
Wanpat Youngmevittaya (2019)
This is a research in political theory, aiming to reinterpret the political philosophy of Michael J. Sandel, a prominent communitarian of our time. In contrast to the cultural relativism thesis, which holds that Sandel bases the moral judgement on any given culture/tradition of each community, and the deliberative democracy thesis, which holds that Sandel bases the moral judgement on the rational majority, I argue that Sandel's communitarianism is a virtue-based theory, addressing the critical enquiry of the teleology of the social practices in question
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 Critique of Anicca (Impermanence) From the Position of Parmenides’ Concept of Being
Seth Evans (2018)
This current research is interested in a comparison between the concept of No-Change from the philosophy of Parmenides and the doctrine of annica (impermanence) within Theravāda Buddhism. A modal interpretation of Being as expounded by Parmenides will be touched upon and then contrasted with a detailed explanation of annica as taught by the Buddha, particular in his lessons on the Paṭiccasamuppāda, the Buddhist cycle of suffering. This cycle is used as the main example of annica to show a consistency in the flow of existence from life to life as change conditions change. It is the opinion of this paper that the concept of Buddhist impermanence (anicca) based on the law of becoming or dependent origination implies a concept of Being and is consistent with Parmenides’ concept of Being. Showing a coherence between Buddhist doctrine and Parmenides’ concept of Being calls into question much current interpretation and opens new vistas in comparative study between philosophies of the East and West.
A Further Note on “Human Rights” and “Dignity” from a Buddhist Perspective
Claudio Cicuzza (2022)
In this article, I propose a few working hypotheses on the correlation between Buddhism and Human Rights. The exchange of opinions in this particular field has been carried on by eminent scholars in the last few decades, reaching a profound and fecund level. Here, I explore two crucial terms, “rights” and “dignity”, in order to find additional elements to better delineate their significance. I try to show how essential elucidation might come from Buddhist philosophical traditions, which – I believe – can help us to enhance our comprehension of what “rights” and “dignity” are.
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.
A Study of the Eradication of Wrong View (Micchādiṭṭhi) In Insight Meditation Practice
Sutin Srithavornsuk (2017)
This study has three objectives: 1) to study Micchāditฺtฺhi (wrong view) in Theravāda Buddhism scripture, 2) to study the doctrine of Insight Meditation practice, 3) to study the eradication of wrong view by Insight Meditation wisdom. The study is qualitative research and it was found that Micchāditฺtฺhi is wrong view, having false opinion distorted to the truth. It can be divided into 2 main categories: 1. Common wrong view called Sakkāyaditฺtฺhi 2. Unusual wrong view namely Three Niyata Micchaditฺtฺhi, Sassataditฺtฺhi and Ucchedaditฺtฺhi. To have Insight Meditation development is the state of practicing the mind and let it be observed by Sati, mindfulness, which acts as a forerunner and simultaneously accompanied by Ātāpi, effort, and Sampajāno, a clear comprehension, and let them aware whatever the happenings appeared at the Four Foundation of Mindfulness viz. body, feelings, mind, and mind objects. To practice insight meditation is the cause whereas insight wisdom is the result and owing to its realizing the fact of corporeality and mentality which all of them are impermanent, suffering, and non self until the emerging of Maggañāṇa to irreversibly eradicate all the wrong views namely Samucchedapahāna.
A STUDY ON THE OSHO’S CONCEPTS OF HUMAN FREEDOM
Dhaniram Ghimire (2022)
The article entitled ‘A Study on the Osho’s Concepts of Human Freedom’, is of three objectives: 1) to explore the concept of human freedom in general, 2) to examine Osho’s concept of human freedom and 3) to analyze the Osho’s concept of the fundamental freedom of life. According to the general concept of human freedom, it refers to the condition or right to be able to do or believe what we desire without coercion or with any restrictions. Since freedom and responsibility are inevitable like two side of coin. It is comparable to two sides of the same coin. The concept of human freedom is indispensable to the traditional principles of Western and Eastern philosophy. Just as this idea represents the principle of human freedom, the primary purpose of this thesis is to study and analyze the concept of human freedom in relation to the system of the both philosophical tradition. Regarding Osho’s concept of human freedom, there are three types of Osho’s excellent idea of human freedom viz. 1) Freedom from the past, 2) freedom for the future, and 3) just freedom (freedom in itself). The concept of freedom from the past represents a reaction from the past constraints. While freedom is liberated to fulfill future indefinite conditions. The first two concepts of freedom unite to believe in the fundamental values of existential ideals as easily understood as those between the West and the East. The third concept of freedom refers to the only freedom, and it is the same concept called “freedom.” The concept of “Freedom to be” was the philosophical view of Jean-Paul Sartre and Jean-Jacques Rousseau. On the other hand, the first and second ideas of freedom can definitely be understood from the past of freedom and the future of freedom. However, the third idea is considered the absolute freedom of today.
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.
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.

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