Pattamawadee Sankheangaew

This article aims to study George Berkeley's subjective concept of psychoism to analyze George Burley's subjective concept. The results of the study showed that in Berkeley's philosophy, the idea is not exactly what it really is. But the idea is the potential of the mind to make us aware of the outside world. The perception must therefore start from the mind to the outside world. Berkeley's philosophy is more focused on specific things than the general. The existence of the outside world in Berkeley's perspective means existence as something that appears to our perception. And the perception of external things is therefore reached in the same way as access to God in our minds. Making God the most important absolute thing in George's subjective theory. Berkeley's philosophy believes in a genuine, spiritual identity, and that vision is the result of identity. Matter is present as a vision. Therefore, the world only exists with the manophage, his philosophy is purely the idea, meaning idea, which means that the idea means that the spirit is used instead of idealism, this cult is taught that the mind exists as one person, so it is called the Daemon God, so the true mind is god's mind only.

The research has three objectives: 1) to study the concept of Heisenberg’s uncertainty principle, 2) to study the concept of reality and knowledge in Buddhist philosophy, and 3) to analyze the concept of Heisenberg’s uncertainty principle in Buddhist philosophical perspective. This is documentary research. In this research, it was found that Heisenberg's uncertainty principle refers to the experiment of thought while studying physical reality on smaller particles than atoms where at the present no theory of Physics can clearly explain such properties. In this respect, the mentioned principle is utilized to predict the pairs of a certain attribute of physics, position, and momentum, for instance. The accuracy of position, however, cannot be precisely yielded in advance by such a principle. In other words, it is impossible to measure the position and momentum of a quantum particle at the same time. In the study of the ultimate reality on the matter in the Buddhist philosophy, it showed that corporeality in nature is conditioned by cause and effect and thereby falling under the three common characteristics: 1) impermanence, 2) state of suffering, and 3) state of non-substantiality. In the study of Heisenberg’s uncertainty principle in the Buddhist philosophical perspective, this research was found that the processes in acquiring certain knowledge of Heisenberg and Buddhist philosophy are by one another in the sense that such knowledge is methodologically acquired through experience, rationality, and intuition because both see the Reality in the same manners, that is, the physical reality is viewed by Heisenberg as the thing that goes under changing state of wave-particle all the times, and the matter is seen by Buddhist philosophy as the impermanence and change depending upon its factors involved and thereby is not-self. However, in the different aspect, on the one hand, Buddhist philosophy utilizes the knowledge on the matter to develop the morality and ethics by which the cessation of suffering could be respectively made, but on the other hand, Heisenberg somehow applies the certain knowledge on physical objects into quantum technology to accommodate the physical comfortability in living life. Suggestions in the application of knowledge gained from this research into benefit were that while Buddhist philosophy can make use of Heisenberg’s uncertainty principle to provide certain help at the time of explanation of three common characteristics being done through the scientific method, science also can utilize knowledge gained from Buddhist philosophy to expand the framework of scientific knowledge which is aimed at studying only the physical objects to be able to study the mental objects through the integration of three epistemological methods as well.

This academic paper on Ethical issues of using umbilical cord blood stem cell therapy of John Stuart Mill perspective aim to investigate the new approaches in the treatment of diseases by using umbilical cord blood stem cells. And also to study ethical issues from the use of umbilical cord blood stem cells in the treatment of diseases considered by Mill’s utilitarianism. 21st century, the medical industry was interested in organ transplantation from stem cells especially stem cells from the umbilical cord to treat chronic and degenerative organ diseases, blood cancer and organ transplantation which successful and widespread throughout the world. Thailand has about 900 new children with Leukemia every year. About 50 percent are leukemia which needs to be treated correctly and urgently. In general Standardized chemotherapy but if the cancer patient has a bad prognosis Or have recurrent cancer Patients need to be treated with bone marrow transplants or stem cells to have a chance to heal. According to Mill’s Utilitarianism, the ethical concepts that determine what is the basic criterion used to determine whether it should or should not concern with the popular benefit that the criterion used is the amount of happiness that results from actions. Treating the disease using stem cells will make the patient recover from the disease, healthier and happier in life. As Mill said "The correctness of an action depends on the tendency that the action will lead to happiness

The article entitled “Post-COVID-19: Education and Thai Society in Digital Era” has two objectives: 1) to study digital technology 2) to study the living life in Thailand in the digital era after COVID-19 pandemics. According to the study, it was found that the new digitized service is a service process on digital platforms such as ordering food, hailing a taxi, and online trading. It is a service called via smartphone. The information is used digitally. Public relations, digital marketing, and living in cyberspace play an increasingly digital role. People have communication skills, use Line, Facebook, social media, have tools to search for knowledge, learn and improve themselves. People in the new era of life have a new way of life therefore there is social life in the cyber world. There should be ethics, attitudes, values, and click-on images that are linked to digital use. For a good time life, It is important to have digital intelligence (Digital Quotient) to live after post-COVID19, the digital era.

Tao Te Ching sacred text, written in China around 600 BC, recommends cultivating non-action by observing the nature of the world. Tao Te Ching first articulated the idea of Wu Wei which means do that which consists in taking no action and order will prevail. The text explains the idea that we should stop trying to force action and get comfortable doing less. Taoism is widely understood to be a single (unity), unitary philosophy, social movement, and natural act. Then, when we do move, our actions are natural and energetic. It can be summarized that Taoist principles are inaction or non-action, simplicity, and living in harmony with nature then everything accomplished the desired result. Tao Te Ching delivered a treatise on how to live in the world with goodness and integrity. Perhaps if we were more aware, we would worry less and could see better what actually needs doing. Therefore, Tao Te Ching reminds us that everyone has a choice to practice self-awareness and exercise their own power in and over the world for a present peaceful life.

หนังสือเรื่อง วิวาทะ๑ นี้ เป็นการรวบรวมความคิดเห็นที่แตกต่างกันระหว่างท่านพุทธทาส ภิกขกุ บั ม.ร.ว.คกึฤทธิ์ปราโมชอดีตนายกรฐัมนตรีโดยท่านทง้ 2 นี้มีความสามารถผิดกนั คนละ แนว ท่านหนึ่งมีความรู้แตกฉานในทางโลก อีกท่านหนึ่งมีความแตกฉานในทางธรรมเป็นที่รู้จักกัน ทั่วไปทั้งในพุทธจักรและอาณาจักร ทั้ง 2 ท่านได้แสดงความคิดเห็นร่วมกัน แต่ความคิดและค าพูด ไม่ตรงกันจึงเป็นวิวาทะ วิวาทะในครั้งนี้เป็นการอภิปรายของท่านทั้ง 2 ที่หอประชุมคุรุสภา การ อภิปรายครั้งแรก เรื่อง “ธรรมในฐานะเครื่องมือสร้างคน สร้างชาติ และสร้างโลก” ได้ถ่ายทอด โทรทศั นก์องทพั บกช่อง 7และวิทยุว.ป.ถ.ท่วัประเทศ มีม.ร.ว.คกึฤทธิ์ปราโมชเป็นผูร้ว่ มอภิปราย ดว้ย ท่านพทุ ธทาสไดแ้สดงธรรมชนั้ ตน้ เรื่อง “การงานคือการปฏิบตัิธรรม” ม.ร.ว.คกึฤทธิ์มีความ เข้าใจเป็นอันดี เมื่อเลิกจากอภิปรายแล้วไปได้เขียนบทความแสดงความคิดเห็นใน น.ส.พ.สยามรัฐ ว่า รู้สึกเห็นด้วยกับท่านพุทธทาสภิกขุในการบรรยายครั้งนั้นเป็นอันมาก ต่อมาทางคุรุสภาจัดให้มี การอภิปรายกันอีก ในเรื่อง “ท่านเข้าใจธรรมะอย่างไร” ๒ ท่านพุทธทาสภิขุเป็นผู้บรรยาย ม.ร.ว.คึก ฤทธิ์เป็นผซู้กัไซขยายความและสรุป ้ การอภิปรายครั้งนี้ได้แสดงความคิดเห็นแตกต่างกันมากทั้งนี้ เป็นเพราะฝ่ายหนึ่งมีฐานะความเป็นอยู่แบบโลก ๆ เพศและภูมิผิดกันฝ่ายหนึ่งด ารงอยู่ในสมณ ภาวะความคิดเห็นจึงแตกต่างกันเป็นธรรมดา ความแตกต่างในทัศนะของท่านทั้ง 2 นี้ เป็นที่สนใจ ของพุทธศาสนิกชนทั่วประเทศ ม.ร.ว.คกึฤทธิ์ไดเ้ขียนหนงัสือแสดงความคิดเห็นโตแ้ยง้ใน น.ส.พ. สยามรัฐคัดค้านท่านพุทธทาสเรื่อยมาดังเป็นที่รู้กันในวงการผู้ที่สนใจ ม ความคิดเห็นแตกต่างใน ครงั้นีเ้ป็นวิวาทะท่ีแตกต่างกนั มาตลอดจนกระท่งัปัจจบุ นั นี้ม.ร.ว.คึกฤทธิ์ก็ไม่เห็นดว้ยกบัธรรมะ ชั้นสูง คือสุญญตา

This paper has two objectives 1) to study the influence of digital and new technology on COVID-19 diagnosis and healthcare 2) To propose the integral guideline solutions of the infectious disease for the future. COVID-19 stands for corona (CO), virus (VI), disease (D), or SARS-CoV-2, is a respiratory virus first identified in December 2019 in Wuhan, China(WHO, 2019). It is an epidemiological crisis that caused the deaths and sudden destruction of wealth and health of people around the world. Many countries responded to the crisis with what could only be called urgent prevention and treatment. In the 21st century, our society is based on digital and new technology that can control and prevent the COVID-19 pandemics. However, these ways for solving the problem of COVID-19 pandemics are rising an epistemological crisis too. There are some problems with the COVID-19 diagnosis. From Buddhist philosophy perspective, COVID-19 teaches us the coronavirus is causing us to experience some heightened forms of the three marks of our existence which are the impermanence (aniccā), the suffering (duḥkha), and the non-self (anatta). The establishment of scientific expertise and innovation has shown its value and educating the public about testing, diagnosis, communication, treatment, and vaccine development technology for prevention the of infectious diseases in the future

In the 21st Century, Modern Japanese Philosophy is a subject broadly studied in Thailand. However, many of Thai students and scholars are still confused about Modern Japanese Philosophy. This article has 2objectives 1.) To provide an argument on Modern Japanese Philosophers to clarify the scope of understanding that leads to distinguishing between what modern Japanese Philosophy is and what generally for others context of Japan 2.) To motivate for doing Modern Japanese Philosophy regarding today’s digitalized and globalized environment. Facing and acknowledging the present reality, thinkers are looking “deep within” for philosophy to recollect and retrieve it for human beings, who think while living and live while thinking. The very act of living originally entails the act of philosophizing Nishida Kitaro, a father of Modern Japanese Philosophy Thought about “what it means to be a Modern Japanese Philosophy?”. Globalization noted that each culture must fully develop its uniqueness to become a meaningful constituent of the larger digital and global world. If each culture instead of diluting itself, unfolds itself in a more“universal” way, the more global significance will contribute. This article is carefully philosophized and analyzed. It is a welcome addition to the field of intercultural and Modern Japanese Philosophy. It also will be recommended for all students of philosophy, religious studies, researchers, and teachers in these fields for effective learning, teaching, and research in Modern Japanese Philosophy in the digital era and globalization