Publication: การทำร้ายในฐานะของการดูแลตัวเอง: ชีวิตและการดิ้นรนทางศีลธรรมของผู้อยู่ร่วมกับ(โลก)ซึมเศร้า
Submitted Date
Received Date
Accepted Date
Issued Date
2022
Copyright Date
Announcement No.
Application No.
Patent No.
Valid Date
Resource Type
Edition
Resource Version
Language
th
File Type
No. of Pages/File Size
ISBN
ISSN
eISSN
DOI
Scopus ID
WOS ID
Pubmed ID
arXiv ID
item.page.harrt.identifier.callno
Other identifier(s)
Journal Title
วารสารสาร ภาษา ศาสนา และวัฒนธรรม
JOURNAL OF LANGUAGE, RELIGION AND CULTURE
JOURNAL OF LANGUAGE, RELIGION AND CULTURE
Volume
11
Issue
1
Edition
Start Page
321
End Page
359
Access Rights
Access Status
Rights
Rights Holder(s)
Physical Location
Bibliographic Citation
Research Projects
Organizational Units
Authors
Journal Issue
Title
การทำร้ายในฐานะของการดูแลตัวเอง: ชีวิตและการดิ้นรนทางศีลธรรมของผู้อยู่ร่วมกับ(โลก)ซึมเศร้า
Alternative Title(s)
Harming as Self-Caring: Moral Life and Moral Struggle of the People Living with Depression
Author’s Affiliation
Author's E-mail
Editor(s)
Editor’s Affiliation
Corresponding person(s)
Creator(s)
Compiler
Advisor(s)
Illustrator(s)
Applicant(s)
Inventor(s)
Issuer
Assignee
Other Contributor(s)
Series
Has Part
Abstract
This article explores the moral life world of ‘Meena,’ a Malay-Muslim living with depression in Sai Mhok community (assumed name), Yala, using the illness narrative interviewing method. This is done in order to develop an argument against the Durkheimian mainstream moral perspective (or the third-person ethical perspective) that often showcases morality as a matter external to an individual and in which the moral actor is obliged to act within the norms and traditions that they live. This does not only simplify moral phenomena into moral dichotomies of good/bad, normal/abnormal, and caring/harming but also obstruct the efficiency of an individual’s ability to search for techniques and to transform their moral self to create the best life possible under the difficult situation in which they are currently facing. Meena’s life story has shown that moral actions and decisions are not completely bound to rules and social norms, but are shaped within the practice and relationships in everyday life. Therefore, the paper proposes that the moral life should be considered under the framework of ‘first-person ethics’ (Mattingly, 2014) that regard morality as the cultivation of wisdom and the experimentation with various techniques for their lives (though they sometimes may contradict the mainstream standard or are a danger to themselves such as drug abuse or illegal abortions). Such actions are done to ameliorate and cope with the moral suffering and discomfort that happen in daily life, and to create new imagery of self, leading to a better life in the eyes of the moral actor. At least, they can help an individual return to their normal life in the accustomed moral world. Under the mentioned framework, we have come to understand that morality is enacted and accumulated within the relationships of everyday life. Accordingly, living a good life and owning a good thing should be considered and defined by relations between the context and the milieu that envelope the life world of each moral actor, instead of the worldview deformity of patients with depression or direct moral failure of religious beliefs.