Journal of Mahapajapati Buddhist Review

Buddhist Ethics and Contemporary Social Problems: A Case Study of Euthanasia in Thai Society

Phramaha Krod Candhavanno — 2024-02-14

In the present, though digital technology, artificial intelligence and precision medicine can prolong human life. Man is still inevitable to face the suffering and agonizing pain from the diseases. Is there any solution to manage this anguish with peaceful mind and pass through it in a very short period of time? Since man has rights to handle his life with pride and dignity. Anyway, Thailand has not approved law and legislation on Euthanasia, as it is legally liable for intentionally killing others according to the penal code. However, if patients have Advance Directives for naturally passive death, they will no longer be supported by any terrific medicines or equipment under the supervision of board-certified physicians. The knowledge in anesthesia regarding unconsciousness, analgesia and muscle relaxation lets a person pass away in peace. Anesthetics slow down the central nervous system to deep coma, followed by the failure of respiratory and cardiovascular system. But it cannot refute that euthanasia is immoral in Buddhism, which is also an ethical problem.

Buddhist Ethics and Contemporary Social Problems: A Case Study of Sufficiency Economy in Chanpane Community, Khok Ma Sub-district, Prakhon Chai District, Buriram Province

Phramaha Chaiwat Panyavaciro — 2024-02-14

Integration of Buddhist Ethics and Philosophy of Sufficiency Economy, in the development of Ban Chan Phen Community, Khok Ma Sub-district, Prakhon Chai District, Buriram Province in accordance with the standard of stable family. Even in the midst of changes in external factors that threaten to destabilize the family all the time. But Buddhist ethics and the philosophy of sufficiency economy can be applied as risk immunity. Both principles enable families to hedge against risks. Families can distinguish, manage problems and risks appropriately, can be a shield against various risks, create stability because it is cultivated from thought to wisdom. It also creates protection for both knowledge and virtue, therefore living with wisdom, leading to the creation of a family atmosphere that creates a feeling of warmth, safety and trust among family members. Mutual tolerance, family integrity, collaboration, trust, family ties and support.

Buddhist Ethics and Contemporary Social Problems: A Case Study of Drug Addiction in the Community

Phrabaitika Somjai Kusalajitto — 2024-02-14

Drug problems have been treated as mammoth and paramount setbacks;

They have inflicted on drug addicts in every community. As such, falling prey to drugs of any types whatsoever have adverse effects to addicts’ physical and mental health. Still worst, drug addicts trigger such social problems as criminal offences, broken families, including life and asset securities. Elements treated as significant factors favorable to drug problems are individuals associated with environments. As a result, guidelines on solving them have to put the emphasis on individuals, families’ participations, government and private sectors, and Buddhist organizations. The use of Buddhist ethics to solve and prevent drug problems in the community by applying various activities is the 4 ways of squandering wealth by organizing activities that encourage people in the community to see the dangers of all evils such as camp activities to learn the dangers of drugs, the principle of four exertions such as drug prevention campaign activities by organizing training or attending camps, the principle of six channels of growth such as activities to go to the temple every Buddhist holy day or festival, encourage people to go to the temple to keep the precepts, and the four sublime states of mind such as smoking and alcohol cessation camp making life bright, etc.

The Art of Happy Living in Buddhism

Thatchathon Attarung — 2024-02-14

The Art of Happy Living in Buddhism is the design of a happy life through the teaching of the Buddha for living. The Load of Buddha’s view about happiness will be able to develop. Because happiness, then develops into the proper happiness, that will be the property of the human mind and develops into the freedom of happiness that is independent, not dependent on subjects or happiness freeing from sensuality. According to Buddhism, humans can develop themselves and happiness development too. When happiness develops and becomes more refined then life is better, more virtuous, and self-beneficence together with others and society. Because normally if the pursuit of happiness is only for oneself without developing become more refined happiness will cause exploit others in order to oneself happy. But if happiness is developed to be higher that will impact a more peaceful society. Therefore the academic article presents the art of happy living in Buddhism in 4 ways; 1) making good friends and followers 2) selecting people who associate with 3) the person who destiny human life and 4) Dhamma for leaders and living with others.

The Joy of Volunteering

Shisa Jirakavinkarn — 2024-02-14

Volunteer is someone who has a heart that is a giver, whether it is money include helping with strength and physical strength, brain strength that one has. It can be called sacrificing what you already have. and share with others It is the heart that has the desire to do with willingness. and voluntarily coming. Volunteer comes from the word citta, meaning things that have the ability to know, think and think and combine with the word refers to the hope, the desire to receive, to do with willingness, or the spirit of giving all goodness to fellow human beings willingly, voluntarily, satisfied and grateful. The joy of being ready to sacrifice time and effort and wisdom for the public good in activities or things that benefit others without expecting a return and happy to help others as a mind that is not stable when seeing problems or misery that occurs to people, a happy mind when doing good and sees tears change into a smile, a mind that Full of "Merit" means peace and cool. and the power of goodness as well as helping to reduce "ego" or self-identity down to some extent.

Building Buddhist Mental Strength According to the Noble Truth 4

Noppakao Supho — 2024-02-14

The academic paper title Building Buddhist Mental Strength According to the Noble Truth 4 is a study of guidelines for creating mental intensity by applying to the Noble Truth 4 principle, finding that mental strength is the ability of a person to face stress and return to normal more quickly than the general public. Persistence of a state of strength is the cultivation of a person's ability to develop immunity from childhood to adulthood. The factors that support strength stem from social environment, which is to promote freedom in positive behaviors, and the basis for strengthening the Buddhist mind is to understand the Noble Truths 4. Knowing the Problem of Suffering Knowing the Source of Suffering Knowing the ways to eliminate suffering and having guidelines for how to get out of suffering is knowledge and understanding that effectively builds a person's mental strength.

Buddhist psychology and mental strength of the elderly

Suchitra Chonlakarnsakul — 2024-02-14

Academic article on Buddhist psychology and mental strength of the elderly, compiled and analyzed with the objective of studying the history of Buddhist psychology and the use of Buddhist psychology principles in make mental strength of the elderly. It was found that the elderly are a group of people who have physical and mental loss. If Buddhist psychology is applied through the guidelines of Buddhist principles, it can be a solution to the problems of the elderly. Buddhist psychology is a science that uses Buddhist principles as a guide for one's practice, especially the elderly, who are physically and mentally challenged. It is a guide to develop the ability of the elderly who face various crises to return to normal conditions quickly. By adjusting one's attitude towards one's status to know the reality of life.