Browsing by Author "Kajornpat Tangyin"
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    Compassion for the other in levinas and buddhism: the case of the bodhisattva
    (Bangkok : Assumption University Press, 2022) Kajornpat Tangyin
    The philosophy of Levinas, gives a primacy to ethics over ontology, and a primacy of the other over the self. This is something which is also found in the tradition of Mahayana Buddhism, especially with regard to compassion, and the idea of the role of the Bodhisattva. This paper compares Levinas’s philosophy of ethics with the teaching of Mahayana Buddhism and and demonstrates how they are connected by their emphasis on the virtue of compassion. Both advocate a departure from the ego-self to the compassion for the other. Levinas like Buddhism redefines subjectivity through its responsibility to the other. So reading Levinas through Buddhism allows us to understand the shift from the Western idea of the self to the responsibility towards the other, and it allows us to understand the responsibility the self has towards addressing the suffering of the other. Also reading Levinas through Buddhism allows us to understand a respect for non-human nature which remains within the framework of Levinas’ philosophy.
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    Fischer's semicompatibilism and its consequences
    (Assumption University Press, 2018) Pisit Marnil ; Kajornpat Tangyin
    In this paper I argue that the symmetric approach to moral responsibility, proposed by John Martin Fischer, should be focused merely on the consequence-particular. Fischer employs the symmetric approach with the intention to solve the asymmetric problems on moral responsibility. The problem arises from Frankfurt’s case, which rejects the principle of alternate possibilities (PAP), and relies on the action, rather than omission resulting in asymmetric problems. Fischer solves the problem by using his guidance control and returns the symmetry the idea of moral responsibility. I am convinced by his idea of guidance control that moral responsibility for an omission is the same as moral responsibility for an action. Notwithstanding, I found that Fischer appears to broaden his conclusion from the consequence-particular to the consequence-universal. This issue becomes more explicit when he argues against the case of “direct argument”. But I contend that this argument is unnecessary. The attempt to stretch out responsibility to the consequence-universal is only designed to address a certain kind of problem in his moral responsibility’s theory. This can also be seen when Fischer tries to solve other problem by using his overdetermination example. I believe that his theory of moral responsibility and guidance control should limit itself merely to the consequenceparticular.
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    Service-learning and community : a case study of a university audio-book program for the blind
    (Assumption University Press, 2019) Chavakorn Techakesari ; Kajornpat Tangyin
    University courses in ethics are designed to help a student develop their moral character. But while classroom work provides students with knowledge, it is often not sufficient for deeper character development. The students also need some sort of practical engagement with people in their surrounding communities. This interaction creates both individual reflection and social awareness. Service-learning is a program which encourages the participants to learn and develop their moral characters through working in the community. During this interaction, both participants and community members learn by sharing and exchanging their experiences. But the question remains how effective this program is in creating awareness of communities outside of the orbit of the typical university experience? This paper, uses a case study of an audio-book program developed at Assumption University of Thailand called: ‘AU Voice for the Blind.’ It will demonstrate on both a theoretical and practical level how the student participant’s values are shaped by such learning experiences.
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    A teleological interpretation of John Hick's threefold typology
    (Assumption University Press, 2019) Matsumoto, Fumihiko ; Kajornpat Tangyin
    This research critically investigates the soteriological ground of John Hick’s religious typology and his understanding of Religious Pluralism. It begins by considering the criticsims of Gavin D’Costa who, in his early work, favored Hick’s typology in Theology and Religious Pluralism, but later became critical of it in his work, Impossibility of a Pluralist view of Religions. It will also consider 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. Finally, the paper will investigate Zen Buddhism’s view of a “positionless position” as a “non-common denominator” from Masao Abe’s Buddhism and Interfaith Dialogue to see if Hick’s idea of ultimate reality is viable basis to defend religious pluralism. After demonstrating these critiques of Hick’s main soteriological grounds of this threefold typology, the research defends a new framework of threefold typology, not built on soteriological grounds, but on teleological grounds, in order to fulfill Hick’s own wishes for promoting peace both spiritually and socially. This is a new framework which can embrace the beliefs of not only pluralists, but also exclusivists and inclusivists, and those who comprise the majority of Christians in the world today.
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    Understanding Mehm Tin Mon's interpretation of alobha (non-greed) and the practice of generosity
    (Assumption University Press, 2020) Kuvera ; Kajornpat Tangyin
    A great scholar of the Abhidhamma in Myanmar, Mehm Tin Mon interpreted alobha as a mental state. He considered non-attachment to sense-objects and greedlessness as the chief characteristics of alobha. To put alobha into practice he recommended generosity, morality called abstinence from sensual objects and non-covetousness, meditation called tranquility meditation and insight meditation. They are generally practices to reduce and remove greed. He explains how to practice these techniques in connection with contemporary social development. Yet his interpretations of the stages of Buddhist social development are respectively criticized by some Buddhists scholars. This paper intends to provide an understanding of his interpretations of alobhaand its relevance for the contemporary times.