Abstract

This Thesis is consisted of 3 objectives. The first one is to study the concept of Social Justice in General Philosophy. The second one is to study the concept of Social Justice in Theravada Buddhist philosophy and the third one is to analyze and criticize the debates and the arguments including the reasons for the debates about the Social Justice in Theravada Buddhist philosophy. This Thesis is of the Primary Sources  and the Secondary ones  by documentary research.  

From the study, it is found that Most of the human beings have believed that the Social Justice is in real existence in the world (It is a real essence of human life in societies). The Social Justices are the Conventional Truth (Sammati-sacca) and the abstract as a component part of the Societies and States. The Social Justices in general are uncertain on the Changing Base. It changes with the time, the place and the satisfaction (Collective basic and personal vice) of human beings in each society to everything which is the benefit (The Universe and human life). There are the Economic benefits (assets) and the benefits in terms of value (goodness and happiness) for human being. When there is a changes in the balance of these things happening to Social Justices, the social justice will be more or less depending on the changes balancing more or less of such things which the individual person can recognize. The result of the Social Justice is a concrete. The criteria are for the existence of social justice in terms of usefulness, goodness, happiness and justifications. The existence of Social Justice in common area is satisfied by the people in each society. On the Balance or Equality, the rules of Law or Fairness are the ends of the Economic benefits and the benefits in terms of Value. There are five types of Justice (Procedural Justice, Compensatory Justice, Retributive Justice, Restorative Justice and Distributive Justice).

There are the concepts of Social Justices in Theravada Buddhist Philosophy on the three Characteristics (Tilakkahana) and the aggravating factor or the dependent Origination (Paticcasamuppada) of everything (the Universe and life) and the benefits to human beings. The Economic benefits (assets) and the value of benefits (goodness, happiness) to distribution are properly Justified in societies. It is Justified to the balance or the equality (such as agganna-sutta) and the rule of law or fairness (such as an action or the law of Kamma and Agati). The Human law is called The goodness (Kusala-Kammapatha) and happiness (Sukha) or satisfaction. It is wise to know the truth (The Four Noble Truth or Catu-Ariyasacca) and the end of life (to attain  Nibbana). There is the Social Justice in The Theravada Buddhist Philosophy. There is a linear relationship of everything in the universe and the life (Characteristics of the Unconditioned or Asankhatadhamma) to co-operates (Sankhatadhamma). The current change is happening and is located out off the cycle. If the cycle is to by converted it into a balanced Social Justice, the Social Justice will be more or less depending on the changes that is the balance of more or less of such things. The Social Justice is the power of the majority to settle the disputes and to create the happiness in Societies. It is an abstract (Namadhamma), but it is recognized as the result of the previous Corporeality (Rupadhamma). The values of the assessment of the benefit, the Goodness (Kusala-Kammapatha) and the happiness (Sukha) are the criteria of the existence including the reason supporting the fact that the responsibility of states is to settle the disputes, to heal the suffering and to maintain the benefits for its members in order to attain their aims and to find the happiness. And to be out of suffering. It is the benefit in this world and the next one.

The results arising the analysis of the concepts of Social Justices in the Theravada Buddhist philosophy are based on the change in the form of cohenrent existence based on some Natural Justice and those featured. But It causes unjustice, and solving this problem by referring to the law of Kamma, sufficient to justify the belief and the concept that did not believe in Karma and the rebirth and the solutions to the unjustice in this case. From the action without prejudice (Agati), seemingly conflicting the principles of (Metta) Theravada Buddhist philosophy.

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