MECHANISM OF DEVELOPMENT AND THE DRIVING FORCE OF SUFFICIENCY ECONOMY PHILOSOPHY FOR STRENGTHENING MORAL COMMUNITIES IN SURAT THANI PROVINCE

Abstract

Background and objectives: Sufficiency Economy is a philosophy that points to the way of life and conduct of people at all levels, including families, communities, and the government sector. It includes both developing and managing the country in a middle way in order to keep up with the rapid changes in globalization. Sufficiency means moderation and reasonableness. It includes the necessity of self-immunity that is ready for both external and internal changes. Thus, it requires omniscience, prudence, and caution in applying various academic subjects for planning and executing at every step. Simultaneously, the mental foundation of the citizens, especially government officials, experts, and businessmen in all hierarchies, must be strengthened and should have a sense of morality, honesty, and appropriate omniscience. They should live their life with patience, perseverance, wisdom, and prudence in order to be balanced. Additionally, they should be ready to accommodate the wide-ranging changes, which include material, social, environmental, and cultural aspects from the outside world very well. This article aims to analyze the knowledge of the Sufficiency Economy Philosophy, develop mechanisms to driving force and create a network for the development and the driving force of the Sufficiency Economy Philosophy in order to strengthen the moral community in Surat Thani Province.

Methodology: This research was the mixed-methods research. The scope of the content consisted of: The driving force of the Sufficiency Economy Philosophy comprised moderation, reasonableness,  and self-immunity, which were under the conditions of appropriate knowledge and ethics; the four principles of Saṅgahavatthu consisted of Dāna, Piyavācā, Atthachariyā, and Samānattatā; community development mechanism comprised economic expansion, income distribution, social welfare, and environmental quality; the creation of cooperation networks comprised promotion of cooperation, setting up a cooperative framework, mobilizing cooperation, and synthesizing. The sample group comprised 354 people who lived in the Sufficiency Economy Model Village within the sea zone. Key informants included the ecclesiastical administrative officers, heads of government agencies, community leaders, and community development specialists, a total of 20 persons. Data were collected by in-depth interviews and questionnaires. The reliability value of the questionnaire was 0.99. Data were analyzed using basic statistics, including percentages, means, and Standard Deviation (SD).

Main Results: The results of this research indicated these details. The body of knowledge in Sufficiency Economy Philosophy included adhering to moderate practice, relying on oneself, following the principle of Dhammaññutā, having academic omniscience and experiences, and being honest and diligent. The principles of Saṅgahavatthu explained generosity, kindly speech, and behaving oneself as an example of the community. Development mechanisms included grouping of career development funds, resource allocation to make a benefit, product distribution in production, and a variety of career promotions. Creating the networks through agencies and people in the community pushed individuals to create networks, support teamwork, work as a mission, and create an environment for mutual use.

Involvement to Buddhadhamma: The Buddhist principles that are used as a mechanism for the development of the Sufficiency Economy comprise two Buddhist principles. The first Buddhist principle is Dhammaññutā, which is the knowledge of the Dharma for the causes of the Kusalakamma (Meritorious action) and the Akusalakamma (Unwholesome action). The second Buddhist principle comprises the four principles of Saṅgahavatthu, which include the four principles that help unite many people to live happily together.

Conclusions: Applying the knowledge of the Sufficiency Economy Philosophy and the four principles of Saṅgahavatthu to the community resulted in changes. Applying these concepts was utilized to eliminate conflicts that occurred and allowed people to cohabit with love. The Dhamma created happiness in the country and the nation.