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Item Ecotopia(2012) Meinhold, RomanItem Mother Mary: A Model for You and Me(2013) Subhavadee NumkanisornItem God's Love: A Covenant of Love(2012) Subhavadee NumkanisornItem Christian Life: A Spiritual Life(2012) Subhavadee NumkanisornItem Compassion and Catharsis(2013) Meinhold, RomanThis paper explores how compassion can lead to emotionally purifying experiences from a philosophic-anthropological perspective. My hypothesis is that compassion via catharsis can result in forgiveness, provided that an adequate understanding of or for compassion is employed. The investigation begins by briefly dealing with the etymology of compassion by comparing Greek, Latin, English, and German related terms. The second section focuses on Aristotle!s understanding of compassion. According to his Poetics and his Politics, compassion in the context of Art implies therapeutic values. The third and the fourth sections elucidate Arthur Schopenhauer!s account on compassion and that of Friedrich Nietzsche respectively. While for Schopenhauer, compassion is an important value for the foundation of Ethics; Nietzsche contrastingly holds that compassion rather multiplies misery. A fifth part attempts to synthesize these different standpoints on compassion and tries to elucidate how compassion via catharsis may lead to forgiveness.Item Christianity and Thai Culture(Washington, D.C. : The Council for Research in Values and Philosophy, 2009) Warayuth SriwarakuelItem Teaching philosophy and the Buddhist way of learning(Moscow : Progress-Tradition, 2010) Warayuth SriwarakuelThe Buddhist way of learning is composed of four natural stages: listening, speaking, thinking, and doing. These four stages lead to three kinds of wisdom: (1) Sutamaya-pacca, wisdom resulting from listening to others, (2) Cintamaya-pacca, wisdom resulting from one's own reflection, and (3) Bhavanamaya-pacca, wisdom resulting from doing or practice. Teaching philosophy according to the Buddhist context, therefore, will begin with "love of wisdom" and end with "wisdom of love"Item Process thought and harmony(Kuala Lumpur : International Institute of Islamic Thought and Civilization, International Islamic University Malaysia, 2011) Warayuth SriwarakuelItem Rationality and understanding others(Washington, D.C. : The Council for Research in Values and Philosophy, 2011) Warayuth SriwarakuelItem The justification of religious pluralism(Bangkok : Assumption University Press, 2004) Warayuth SriwarakuelItem Religious freedom(Bangalore : Dharma Research Association, 2006) Warayuth SriwarakuelItem Prospects for the integration between solidarity and multiculturalism in Thai society(Bangkok : Konrad Adenauer Stiftung, 2009) Warayuth SriwarakuelItem In defense of communitarianism(Taipei : Fu Jen Catholic University Press, 2004) Warayuth SriwarakuelItem Process as a basis for philosophy in a time of change(Washington, D.C. : The Council for Research in Values and Philosophy, 1999) Warayuth SriwarakuelItem King Bhumibhol's model, globalization and common values(Washington, D.C. : The Council for Research in Values and Philosophy, 2005) Warayuth SriwarakuelItem Religious pluralism as a middle way(Washington, D.C. : The Council for Research in Values and Philosophy, 2005) Warayuth SriwarakuelItem Building high-trust cultures for peace in the South of Thailand(Bangkok : Konrad Adenauer Stiftung, 2006) Warayuth SriwarakuelLack of trust is one of the most fundamental problems in the three provinces in the South of Thailand. There is no trust among civilian people, insurgents, news reporters and government officials. If we do not trust people, we will never be able to cooperate with them and empower them. Yet all actual entities are subject to change. In this sense, we cannot trust any person or any actual thing at all. We cannot trust even our own hearts. Today we may fall in love with one person, but tomorrow we may experience a change of heart and fall in love with another. If every (actual) thing is impermanent, then should we live our lives without trust? Should we live our lives in despair? No, not at all. In fact, in our daily lives, we use trust in response to impermanence and change. If we do not trust a bridge, how can we use it to cross over? If we do not trust food and beverages, how can we eat and drink them? If we do not trust friends, colleagues and people around us, how can we live with them peacefully? How do we trust that tomorrow the sun will rise in the east? The answer is obvious: because we trust the laws of nature. Natural law is believed to be permanent and never subject to change. Why do we trust people around us? The answer is also obvious. Because we have faith that those people possess certain principles and values like love, justice, integrity, respect, and equality, which provide stability in the face of change. Trust inspires participation and empowerment, and participation and empowerment lead to peace. Therefore, to build a culture of peace requires the creation of trust, through the cultivation of stable principles and values.Item ทางตันของปรัชญาวิทยศาสตร์สำนักประสบการณ์นิยม(โรงพิมพ์มหาวิทยาลัยธรรมศาสตร์, 2534) วรยุทธ ศรีวรกุลItem ธรรมชาติของความยุติธรรม(โรงพิมพ์มหาวิทยาลัยธรรมศาสตร์, 2530) วรยุทธ ศรีวรกุลItem ประวัติศาสตร์เป็นนวนิยายที่สร้างขึ้นจากหลักฐานจริงหรือ?(2532) วรยุทธ ศรีวรกุล