Buddhist Public Advocacy and Activism in Thailand: A Rhetoric of Dignity and Duty

Acknowledgments
About the Book
Contents
Chapter 1: Introduction
	1.1 Significance of the Study and Research Questions
	1.2 Method of the Study
	1.3 Overview of Chapters
	References
Chapter 2: Buddhist Advocacy and Activism Research
	2.1 What Is “Socially Engaged Buddhism”?
		2.1.1 Terminological Background
		2.1.2 Is “Engaged Buddhism” Old or New?
		2.1.3 Social, Political, and Economic Changes Enabling “Engaged Buddhism”
		2.1.4 Problematizing Conceptions of “Engaged Buddhism”
		2.1.5 Forms of Engagement: Advocacy, Activism, Service, and Fundraising
	2.2 Issues and Thematic Concepts in the Literature on Buddhist Advocacy and Activism
		2.2.1 Public Issues Confronted by Buddhist Activists Addressed in the Literature
		2.2.2 Buddhist Conceptual Themes in the Literature
			2.2.2.1	 Interdependence (Paṭiccasamuppāda)
			2.2.2.2	 Compassion (Karuṇā) and Loving-Kindness (Mettā)
			2.2.2.3	 The Four Noble Truths (Cattāri Ariyasaccāni) and Suffering (Dukkha)
			2.2.2.4	 The Three Defilements (Kilesa)
			2.2.2.5	 Tension Between Materialism and Spiritualism
	2.3 Conclusion
	References
Chapter 3: History of Buddhist Advocacy and Activism in Thailand
	References
Chapter 4: Identification and Humanizing and Dehumanizing Rhetoric
	4.1 Kenneth Burke’s Concept of Identification
		4.1.1 Overview of Identification
		4.1.2 Identification in Psychological and Social Processes
		4.1.3 Identification with Audience
		4.1.4 Classes of Identification
	4.2 Humanizing and Dehumanizing Rhetoric
		4.2.1 The Connection Between Identification and (De)humanizing Rhetoric
		4.2.2 Definitions of Humanizing Rhetoric
		4.2.3 Major Themes and Issues in the Literature on Humanizing Rhetoric
		4.2.4 Techniques of Humanizing and Dehumanizing Rhetoric in the Literature
			4.2.4.1	 Humanizing Techniques
			4.2.4.2	 Dehumanizing Techniques
	4.3 Conclusion
	References
Chapter 5: A Buddhist Rhetoric of Dignity and Degradation
	5.1 A Buddhist Humanizing Rhetoric, or a Rhetoric of Dignification
		5.1.1 Stressing Similarities
		5.1.2 Dukkha (Suffering) as a Humanizing Rhetorical Frame
		5.1.3 Humanizing and Dignifying Tropes
		5.1.4 Impersonalizing the “Enemy”
		5.1.5 Seeing Wrongdoing Through the Lens of Buddha-Nature
		5.1.6 Juxtaposition of Contrasting Images as a Dignifying Rhetorical Scheme
	5.2 Counterexamples: The Rhetoric of Division
	5.3 Conclusion
	References
Chapter 6: A Buddhist Rhetoric of Duty: Justifying Advocacy and Activism
	6.1 Justifications Based in Buddhist Spirituality
		6.1.1 Buddhist Concept
			6.1.1.1	 Suffering (Dukkha)
			6.1.1.2	 Interdependence (Paṭiccasamuppāda)
			6.1.1.3	 Loving-Kindness (Mettā) and Compassion (Karuṇā)
			6.1.1.4	 Selflessness
			6.1.1.5	 Buddhist Ethics (Sı̄la)
			6.1.1.6	 Bodhisattva Ideal
		6.1.2 Buddhist Praxis
			6.1.2.1	 Duty
			6.1.2.2	 Mental Training
		6.1.3 Buddhist Text
	6.2 Justifications Based in Personal and Civic Experience
		6.2.1 The General Human Condition
			6.2.1.1	 Empathic Concern
			6.2.1.2	 Social Awareness and Desire to Leave Good Conditions for Posterity
			6.2.1.3	 Altruistic Happiness
		6.2.2 Personal Experience
			6.2.2.1	 Previously an Activist
			6.2.2.2	 Born in Poverty
			6.2.2.3	 Religious/Spiritual Experience
		6.2.3 Practicality
			6.2.3.1	 Applied Teaching
			6.2.3.2	 Knowledge and Expertise
			6.2.3.3	 Positive Feedback from Experience
	6.3 Justifications Based in a Sociological Concept
	6.4 Synthesis and Conclusion
	References
Chapter 7: Discussion and Conclusion
	7.1 A Rhetoric of Dignity
	7.2 A Rhetoric of Duty
	7.3 Discussion
		7.3.1 A Rhetoric of Duties and a Rhetoric of Rights
		7.3.2 Identification and Rhetorical Ethics
		7.3.3 Civil Society and Conflict Communication
	References
Index