Anek Suwanbundit, Ph.D (philosophy and ethics)

Introduction
Local philosophy is a contemporary concept arising from the critique of the universalism of Western philosophy, especially after the post-colonial era, which is evident in African, Asian, and Latin American philosophy.

Key concepts that promote local philosophy

1. Postcolonial philosophy is the idea that the West lacks a definition of philosophy through its own language, way of thinking, and philosophical framework. This idea in turn promotes the restoration and critique of local philosophy in order to create knowledge that decolonizes the influence of the colonial era.
2. Ethnophilosophy is the idea that the beliefs, traditions and customs of a community can be a form of philosophy, even if it is not a Western system, and is considered “not a genuine philosophy”, but an important starting point for the creation of local philosophy.
3. Relational and Situated Knowledge. This concept holds that philosophy is not neutral, but embedded in the context, culture, and language of the community. This concept promotes the acceptance of philosophical diversity.
4. A series of ideas in the modern era include:
   • Decolonial Turn, a set of ideas that call for our liberation from the power of the Western knowledge structure.
   • Intercultural Philosophy opens up local philosophy to enter the conversation on an equal footing with other philosophies.
   • Subaltern Epistemology , the voice of the oppressed (subaltern) must be heard as the owner of knowledge.
   • Philosophy of Place, the idea that philosophy should be rooted in the local landscape of thought.

Local philosophy promoters

Kwasi Wiredu (1931-2022) was a Ghanaian philosopher who influenced the development of African philosophy and proposed concepts of local philosophy in a profound and systematic way, and influenced the post-colonial philosophy sector worldwide, particularly through the key concept of Conceptual Decolonization. In order for the local intellect to speak in its own language and frame of thought, Wiredu suggests that philosophy in Africa should not emulate the frame of thought of Western philosophy, as it would cause misunderstanding and enforcement of interpretation, we need to go back and explore native languages such as Akan, Yoruba, etc. and local concepts to create a new philosophical system with its own foundation. Not only does English translate into philosophy, but the mother tongue often has specific concepts that are not present in Western languages, such as ubuntu or communal personhood. For example, Akan does not have a Western equivalent to belief, because Akan’s concept focuses more on communal knowledge, which has some concepts that are universal but must also be understood through the local culture.

Paulin Hountondji (1942-2024) was a Beninese philosopher who played an important role in establishing and challenging African Philosophy as a knowledge space, free from the silencing and romanticism of traditional culture. Hountondji proposed an in-depth concept of local philosophy, starting with criticizing ethnophilosophy as the introduction of indigenous beliefs, religions, heresies, or rituals as philosophy without any analysis or critical questions, such as ubuntu, worldly spirit, ancestral ghosts, by criticizing that the local philosophy of the race is philosophy without philosophers, is merely a recording of traditional beliefs, not a rational argument, but a romanticization of indigenous cultures in order to take care of the post-colonial Western currents. Hountondji believes that true local philosophy must be a work of critical analysis. (critical, argumentative, reflexive) by an educated person who understands concepts both locally and in world philosophy. Local philosophy must have active philosophers in the local community, not just a silent culture. That is, local philosophy is not just a translation or explanation of traditional culture, but people must be able to ask and answer questions on important issues, not just a collection of beliefs, but must be able to develop it systematically to become their own philosophical modernity, without imitating or cutting themselves off from their roots.

Raúl Fornet-Betancourt (born 1946) is a Cuban-German philosopher who played a major role in promoting intercultural philosophy. Betancourt believes that the modern world of philosophy must change from monocultural philosophy, not claim universalism like Western philosophy, but should accept alternative epistemologies, respect the dignity of all cultures, not let any system of thought supplanting others, and develop the concept into a philosophy of intercultural dialogue, and support local philosophy as knowledge that has value in itself, not just indigenous knowledge that is inferior to Western philosophy. Betancourt proposes that we should create an equal space for dialogue between philosophies of different cultures, such as philosophies from Asia, Africa, Latin America, and open the way for local knowledge to become a philosophy that can be spoken internationally through critical solidarity, and it does not need to be translated into Western languages ​​to be accepted, but should have the right to speak in their own language. and interpret the world in their own way to lead to analytical thinking, criticism and application to the world for multiple modernities.

Walter D. Mignolo (born 1941) is an Argentine philosopher and cultural theorist who played a role in developing the concept of decolonization, especially through the approach of epistemic disobedience – disobedience to the knowledge system of the Western world. Mignolo proposed that the post-colonial world of knowledge is still under the power of modernity/coloniality, a modern world created by Europe, designed to destroy local history through conquest, silencing the indigenous people, and making local knowledge only folk or backward. Mignolo advocates that local philosophy starts from breaking the framework that the West has defined as what is philosophy, and it does not have to explain the world with language – logic, according to the ideas of Kant, Descartes or Heidegger. It should speak or present from the base of the locality itself, with language, way of thinking, and dimensions of time/spirit. Mignolo believes in many centers, many knowledges and local philosophy is therefore not an alternative, but one of the main cores of the world of thought (pluriversity).

Ram Adhar Mall (born 1937) is an Indian philosopher who played a role in proposing intercultural philosophy. Mall proposed that the idea that philosophy is equal to the West has caused the wisdom of Asia, Africa, and Latin America to be classified as culture or spirit rather than philosophy. Mall therefore supports the concept of local philosophy, pointing out that all philosophies have local origins (locality), even Western philosophy began with Greece, and are not truly universal. South Asia itself has been under the influence of colonialism and the power of Western philosophy for a long time. Mall’s concept therefore aims to create an understanding that local philosophy is not backward, but is a gateway to global thinking, a power of criticism and the creation of a new world of knowledge through equal dialogue between cultures. Mall proposes that doing philosophy must have threefold structure of philosophy: Locality – Universality – Interculturality, which this systematic structure sees that Locality must start from local experience, language, and context; Universality uses reason to argue to reach the truth that may be universal; and Interculturality connects and opens up dialogue with other philosophies without hierarchy.

Is a local philosophy possible?

Local or national philosophy is possible and should be accepted if we consider that philosophy does not always have to be an abstract reflection in the Greek or Western style. The revival of local wisdom in the form of philosophy with a system of thought, a set of values ​​and a structure of existence, such as African philosophy, although it does not yet have a Western academic form, can be developed into a philosophy. However, the creation of local philosophy as an ethnophilosophy may become a romanticization of indigenous culture without critical analysis, and calling something “national philosophy” may lead to an overemphasis on national identity instead of a debate for freedom of thought.

Will Thailand have its own Thai philosophy?

A New Beginning, this is a call for a new beginning. Not to start from zero, Thailand has the roots of philosophy, which may not be called philosophy in the Greek-Western sense, but there is a philosophical character in it. It is a locality, but to return to reimagine them in the light of present realities and global challenges. The goal is not to isolate Thai philosophy, but to help it take its place in the pluriverse—a world of many worlds, where each tradition contributes its voice to the symphony of humanity. , such as

1. Thai aristocracy- the vertical relationship between father-son, king-people, teacher-student, the concept of appropriateness (moderation, not extreme), etc.
2. Folk – wisdom includes taxes, words such as “Slowly get a good big knife” (ช้า ๆ ได้พร้าเล่มงาม), “Ten words rather than seeing” (สิบปากว่าไม่เท่าตาเห็น) as well as hidden thoughts in traditional tales such as the Pra Rot- Me Ri (พระรถเมรี), Khun Chang Khun Pan (ขุนช้างขุนแผน), etc. and wisdom in rituals of ghost-gods-deva belief such as the concept of a Kwan (ขวัญ), Pi Fa (ผีฟ้า), Pi Tan (ผีแถน).
3. Thai language – words that do not have a literal translation in another language, such as Kreng Jai (เกรงใจ), Por Dee (พอดี), Dee Ngam (ดีงาม).

When local concepts are classified as universal according to the Western system, it becomes a universality.

1. Metaphysics – cosmopolitanism, the relationship of heaven-earth-man (indigenous mythology), the ghost-theology system, the indigenous belief system.
2. Epistemology – forms of knowledge from the local culture, such as listening-thinking (stories, tributes) and symbolic learning.
3. Ethics – traditional values, deviating from spirits (taboo), raising parents, respecting ancestors, kinship, sufficiency, patience, not being stubborn with adults, etc.
4. Applied philosophies – political and social science, include the master-mastery attitude (เจ้าขุนมูลนาย), the Free-layman-slave concept (ไท-ไพร่-ทาส), etc.

Thai philosophy: Towards conceptual clarity

After Thailand was influenced by Buddhism (the major influence), it has been linked and exchanged with Buddhist philosophy and other philosophical systems. It should be conceived as a reflective framework that arises from Brahmanism-Hinduism, Chinese, Persian and Western philosophy. Over the hundreds of years until now, it has become an intercultural philosophy.

1. Metaphysics – all things are related and change without permanent existence, according to the principles of Tathata, Trilaksana and Dharma.
2. Epistemology – knowing is the awakening from training the mind, not just logic or senses, resulting in knowledge in the form of Sutamaya-Cintamaya-Bhavanamaya Panna.
3. Ethics – goodness is compassion with wisdom for internal and external balance, doing good is practicing the four Brahmin states, the five precepts, the four bases of power and following the values ​​and ethics of the community.

Critics towards Thai philosophy

1. Metaphysics does not emphasize substantial being but emphasizes relational being, the coexistence of groups, society.
2. Epistemology has communal knowing through culture, stories, community and non-clinging epistemology. Knowing in order to let go, not to possess.
3. Ethics is connected to the goal of life, which is liberation (attaining the path to nirvana) and peaceful coexistence. It has virtue ethics and compulsory practice hidden within.

The challenge of Thai philosophy in the modern world

Thai philosophy meets the context of the reality of society and must reflect itself through various possible questions such as:

1. What about Thai charitable values that emphasize status awareness and harmony with the system (not counting but based on relationships and experience)?
2. The idea of being a good person is not just based on the legal system, but has become a set of ethical values, but there is always a problem of corruption and the use of catastrophes to attack individuals on the pretext of being a good person.
3. Solidarity – group politics – sponsorship
4. Ideas from Thai literature and art, such as Ram Kirti, Tri-Bhumi Pra-roung, Li Lit Pra-lor, which have a philosophy of life, morality, love, power and conflict, to learn, but how to apply in the modern world.
5. Pluralistic interpretations of humanity, such as good people may be wrong and bad people may have reasons to be wrong, the child does not want to be born, the parents gave birth to him, who is Thai, etc.

Creative action toward a pluriversal Thai philosophy

Philosophy is not only about theory, but also about life. Thai philosophy as a local philosophy can stand on its own on the world stage. It is necessary to find Thai thinkers and philosophers who will help expand the structure of local philosophical thought systems. The approaches may include:

1. Creating a space for new interpretation (Reinterpretation), bringing Thai wisdom such as proverbs, folk tales, and beliefs to decode in philosophical language what it is: epistemology, metaphysics, and ethics, and under which philosophical framework
2. Creating and promoting acceptance of contemporary Thai philosophers (not scholars or folk philosophers); promoting the writing and publication of Thai philosophical works that address issues in the Thai social context, such as diversity, discrimination, inequality, identity, class, ethnicity, through critical philosophy, feminist philosophy, etc.
3. Presented together with international philosophy, it may use comparisons or looking through the influence of philosophy to be able to discuss Kant, Heidegger, Confucius, Foucault.
4. Demonstrating the role of philosophers as guides and social leaders; promoting education and debate in the public space through forums, media, and online by presenting Thai philosophical ideas on those issues in depth, not just claiming that “If it were Thai, it would be…” only.
5. Promote the writing of articles about Thai philosophy in Thai and English and open up a discussion space at all levels to jointly express diverse opinions.
6. Develop Thai philosophy based on ethnicity, community, culture, and civilization that together make up present-day Thainess in order to raise the level of self-understanding through deep thinking, criticism, and readiness to always change.

Thai philosophy should come from the roots of local thought, such as the central, north, south, east, west, and northeast, together with the exchange between the philosophical systems of Buddhism, Christianity, Islam, Brahmanism, Sikhism, India, China, and Persia, through relationships with nature, communities, people, traditional politics, etc., and sow the seeds of thought, plant the seedlings of thinkers open a new horizon for thinking philosophically Thai without abandoning the specificity of Thai contexts in Thai society.