In a recent meeting of the Thai instructors of philosophy, it was observed that thus far we do not have a Thai Philosopher or a Thai Philosophy on the basis of which to develop a course.

No one denies that we have a Philosophy in Thailand for the Thai people. Buddhism has been the way of life of the Thai people throughout its history, but we all know that Buddha was a native of India and never came to Thailand. Buddhism as well as Western philosophy was imported into Thailand and has become a subject of study up to the level of a doctoral degree.

That we do not have a Thai philosophy, like Indian, Chinese, American or German philosophy is both true and false at the same time, but not in the same respect. True, there is not yet a subject called "Thai philosophy" in any curriculum and the Thai name has not yet appeared in any philosophical manual. Nevertheless, if we take the definition of philosophy in its broad meaning as the search for new understanding, there is no lack of philosophical thoughts coming from creative Thai minds.

Though the Thai people are good followers of Buddha, the Thai Buddhism is unique in the world, both in both its explanations and in its practices. The Thais have accepted Buddhism with adaptation, knowing how to adapt in a proper way its philosophical capacity. Hence, the Thai traditional beliefs and practices are not void of philosophical questions and answers.

In the metaphysical domain, the traditional belief in "the Kwan" is not of Buddhist derivation, but an intellectual product of Thai culture. It differs from all the realities the Thais have learnt from Buddhism. It supersedes the human soul whose capacities it supplements. It is not a part of the soul because it can separate itself from the soul, as it sometimes does during sleep, especially when the soul is discouraged by fear or threat. Thais, therefore, are very careful to keep the Kwan with them by many strategies, because with it they feel more secure and strong. They have a special ceremony to increase the Kwan when they feel weak in their psyche.

The Kwan does not die with a person’s death, but it leaves one before hand for some unknown destiny. It is not known whether it has a self separate from the person it inhabits, or only is a part of the impersonal World Soul. However, when a child is born, the Kwan immediate inhabits it and plays its role throughout the life of that person. No one asks whence it comes.

We know the role of the Kwan by the traditional strategies for keeping the Kwan with the person. When a baby is frightened, grown-ups comfort it by saying "Kwan please come, please come," meaning that with the Kwan the baby will never be frightened. The King is said to visit the rangers at the frontier to increase their Kwan. If a lady loses her husband, her friends would come to comfort her Kwan. In a shock, I would say that my Kwan leaves me. And when a girl wins an international contest beauty, she is said to increase the Kwan in the hearts of her people.

In the domain of epistemology, all Thais know their traditional standard of truth: "Ten hearings are less sure than one seeing, ten seeings are less sure than one hand-touching, and ten hand-touchings are less sure than one’s experience of accomplishment."

The above mentioned are only part of the Thai philosophy. There is much more in the minds of the Thai scholars which can be known more or less from their published works. Only time and effort are needed in order to spell out those intellectual philosophical thoughts.

To expose or explain requires that one systematize in one way or another. My Contextual Philosophy systematizes the history of Western philosophy into five paradigms. The same method can be applied to Thai philosophy which is found in all kinds of intellectual works under the general heading of "love of wisdom". This is an effort to nurture new vision and opinions, even when the authors intend to expose old subject matters. Thai philosophy might be sketched initially in the following paradigms:

1. Ancient Thai literature, where mysterious powers or other-worldly beings play an important role, such as Khun Chang Khun Phaen, Phra Abhaimani, etc.

2. Religious literature like Trai Bhum Phraruang which emphasizes the strict laws of Karma.

3. The spiritual books which emphasize the uselessness of life in this world and that the most desirable happiness (Nibbhanang Paramang Sukhang) is to be found in the transcendental life. All the Buddhist books on meditation belong to this category. The Phra Morakha which was popular among the Catholics during the first half of this century can also be included. Though its author is unknown, its spirituality has greatly influenced Thai Catholics.

The fourth paradigm is the richest target for research and is expressed y the first Thai scholars to be educated in the Western Universities. They returned with enthusiasm to share the fourth paradigm they had learned especially in France and England. The most prominent among these were Samak Busawas, Luang Vichit Vadakarn and Pridee Phanomyong. They attempt to rationalize Buddhism and naturalize it as scientific knowledge. Their references to other religions were the positivistic views learned from the Enlightenment.

The fifth paradigm was sketched by Kirti Bunchua while at Chulalongkorn University (1968-1993) and later at the School of Philosophy and Religious Studies he founded at Assumption University. It is found in the 25 manuals published at Chulalongkorn University and subsequently in other manuals.

For lack of relevant printed material it is too early to categorize the orientations of the several Doctors now teaching philosophy in various Universities of Thailand.