This is a PhD thesis submitted to the Saigon University of Law in 1972. The document consists of 700 typewritten pages, never published in book form, and has just been entered into the US Library of Congress (2018). This thesis was sponsored and guided by the late Professor Nguyen Van Bong, Master of Public Law (*), former President of the National Academy of Public Administration.

I have a few small memories of Dr. Hoang Xuan Hao. When I entered the Saigon University of Law in 1962, located on Duy Tan Street with "long shady trees", Mr. Hoang Xuan Hao was an Assistant Examiner for Professor Vu Van Mau, teaching the first-year Judicial course. Thus, Hoang Xuan Hao must have studied Law at least 5 years before me. When I graduated from the University of Law, I knew nothing about Hoang Xuan Hao until the press announced that he was elected to the Senate and became a Senator. With this position, after 1975, he was sent to a re-education camp for 16 years and settled in the United States very late. In San Diego, California, he chanted the Lotus Sutra every day, lived in seclusion, and did not communicate with anyone. Occasionally, I called him, especially during Tet to visit "Big Brother", and was lucky enough to have him speak to me, and I really looked forward to reading his PhD thesis. Hoang Xuan Hao was a simple, humble, open-minded person with a deep faith in Buddhism. Perhaps he was the young intellectual with the highest degree among the elected officials in the South at that time.

When discussing "Religion and Politics", perhaps we should only discuss European or Islamic countries. In the history of about 2000 years, in Asia, typically China, Japan, Vietnam... Buddhism has never become a political force to influence, control or overthrow the government. Asian kings never turned Buddhism into a political force to support themselves. There were even kings who were devout Buddhists such as Liang Wu Di of China, Tran Nhan Tong, Le Du Tong of Vietnam, Lord Sai in Dang Trong. Even Buddhist monks did not rely on the government to expand religion. Buddhism advocated "enlightenment" and then believe, not enticement, propaganda or coercion. In Asian countries, Buddhism is just a philosophical system, action (through self-cultivation) that is both ethical and spiritual (the next life, the next life, the Pure Land) to perfect and bring happiness right now (here now) to people. Buddhist precepts forbid monks from getting involved in the government. Meanwhile, in Europe and the Middle East with Roman Catholicism and Islam, the Divine Power controlled the Secular Power, the two sides were as close as a family with the church playing the role of the patriarch. Religions take advantage of the power of the government to expand religion. The government takes advantage of religion, through the clergy, to strengthen the government. However, over time, this "cooperation" has led to many problems. In the United States, in 1797, the principle of "Separation of Church and State" was included in the Constitution. In France, on July 3, 1905, "The movement against Catholic priests achieved great success when both houses of the French National Assembly voted to pass a law separating the government from the Roman Catholic Church." (Chronicle of the 20th Century). In England, it was not until 1919 that the government stopped funding the Church of England.

Because Buddhism in Asia in general and Vietnam in particular does not participate in politics, let's see what the author's argument is about the political role of Vietnamese Buddhism? To complete his thesis, in addition to documents in English and French, newspapers, documents, and books related to Political Science and Buddhism, he also consulted a number of representatives such as: Venerable Thich Tam Chau, Venerable Thich Thien Minh, Venerable Thich Minh Chau, Father Hoang Quynh, Professor Vu Van Mau, Professor Tran Ngoc Ninh, Professor Nguyen Ngoc Huy, Professor Ta Van Tai, Lawyer Vu Van Huyen, Major Dang Si (Deputy Chief of Hue Internal Security in 1963) and a number of Buddhist students.

The thesis consists of four parts:

Introduction
Part I: Elements of Buddhist Power
Part II: Political Participation of Buddhism
Part III: Proposed Solutions to the Problem of Buddhism in Vietnam.

The author has made the following statement: “Since 1963, Buddhism has become an important force in the political arena of the Republic of Vietnam. This phenomenon is new in modern history and has caused conflicting views on the role of religion in national life... Although there are many conflicting opinions on the political activities of Vietnamese Buddhism (VBS), people still have to agree that the relationship between religion and politics is a universal reality that has appeared at the same time as the establishment of human society.”

(Sociologie de la Religion, Payot, Paris 1955).

However, in the coexistence, that interaction, Divine Power has overwhelmed Secular Power, "On the way to completing that great division of labor (religion and life), fierce conflicts broke out for several centuries between the Roman Catholic Church and European countries, ending with the total victory of the secular national ideal."

As for the history of Vietnamese Buddhism, the author wrote, "Vietnamese Buddhism has had an extremely glorious past, entering Vietnam from the 2nd century AD, through China and India. Buddhism, right from the beginning, actively contributed to the building of an independent Vietnamese nation. The famous monks were the first intellectuals in the country who effectively supported the Dinh (968-980), Le (980-909), Ly (1010-1225), Tran (1225-1400) dynasties to regain independence, unify the country and revive the country. Most of the kings of the two dynasties Ly-Tran were Buddhists were devout and in governing the country they often relied on the learned talents of some famous monks. In that pious atmosphere, the Buddha's compassionate thought permeated both national policy and the lifestyle of the masses... During its heyday, Vietnamese Buddhism did not control the government, so it did not have a very important political influence like Buddhism in Burma, Sri Lanka, Thailand, Laos and Cambodia. ”

And the author had a very interesting discovery about the lifeline or fate of Vietnamese Buddhism, “According to Paul Mus, the historical mission of Vietnamese Buddhism was like “an alternative religion” (Religion Relai), that is, it stood out to affirm the independence and autonomy of the nation to avoid foreign assimilation through Confucianism. But it retreated when the country was stable, and the rulers returned to Confucianism, causing Buddhism to begin to lose its influence from the 15th century.” The author commented on the decline of Buddhism in the political arena as follows, “The disorganized state and the dominant concept of renunciation (not caring about worldly affairs) among monks have made it impossible for traditional Vietnamese Buddhism, during its heyday and its decline, to become a true pressure group (Pressure Group) in the modern sense of the term to exercise real power in the face of national authority and positively influence political activities.”

In this part, the author also mentioned the 1963 Buddhist incident in Hue that everyone knows well. However, the author said that “A dictatorial regime with no way out for the oppressed political opposition forces and a serious crisis in Vietnam-US relations… After all, the Buddhist struggle is just a social phenomenon that must have happened. If there had not been the flag-lowering incident in 1963, there would have been other events chosen as the reason for the struggle.” And from there, Vietnamese Buddhism transformed itself, "Thus, throughout the 18-century history of Vietnamese Buddhism, 1963 marked a great transformation, from which the New Buddhism represented by progressive monks abandoned its traditional position of a worldly nature to become a powerful pressure group."

And the author believes, "The phenomenon of Buddhism's involvement in politics has destroyed a long-standing stronghold for monks. Indeed, today, monks are no longer considered corrupt, pessimistic, "avoiding official duties to live in pagodas" as before. On the contrary, monks have appeared since 1963 as brave warriors of Human Rights, excellent political theorists and diligent cadres."

The author talks about the Elements of Vietnamese Buddhist Power.

In this part, the author talks about the power of Buddhism in general and Where did the 1963 struggle come from?

1) The author believes that it was due to political circumstances or opportunities. “The dictatorial policy of the First Republic rejected all forms of opposition, causing political forces independent of the government (the parties) to become increasingly indignant. But before the Buddhist incident broke out, people had no opportunity to effectively protest against the government.” The author comments that, “The authority of Mr. Ngo Dinh Diem was even greater than that of the president of the United States… Due to the tragic situation of the South after the French defeat, Mr. Ngo Dinh Diem was not yet considered a transcendent leader who could inspire national loyalty (unity). Therefore, national security was used as a reason to justify dictatorial measures.” According to American historian Schlesinger, “That struggle, in addition to religious reasons, also had social and political reasons. It was an uprising against the traditional Vietnamese social class structure, against the aging generation of so-called “Vietnamese nationalists” belonging to the French-speaking Catholic upper class in favor of a younger generation of nationalists.”

2) In this passage, the author says that the crisis of confidence between Washington and Saigon had existed since 1961 and was getting worse. That is why the United States sympathized with the Buddhist struggle. However, US officials denied being the mastermind in this incident and admitted that they had not predicted the Buddhist explosion. However, as for the 1963 coup, according to documents, it is clear that the United States (Ambassador Henry Cabot Loge) knew in advance but did not prevent it.

3) Due to the issue of religious discrimination:

The issue of Buddhism in Vietnam was put on the agenda of the 18th Session of the United Nations General Assembly by 16 member countries. The UN investigation delegation received two conflicting reports. Buddhists cited the harsh provisions of Decree No. 10. The government denied these accusations. On page 53, the author described an aspect of the religious discrimination policy as follows: “Favored during 80 years of French rule and nine years of the First Republic, the Catholic Church of Vietnam became a prosperous institution (organization) with income from land, commerce and political power. In addition, the establishment of Dalat University under the patronage of Archbishop Ngo Dinh Thuc further developed the Church's strong position among the wealthy urban class. That advantage helped Catholicism easily and rapidly increase the number of followers.”

4) Influence of the Buddhist Renaissance Movement in Asia:

The Buddhist Renaissance movement that began in Asian countries in the first decades of the 20th century marked the awakening and resilience of Buddhists against the attacks of Western civilization. The movement has given progressive Buddhists in Buddhist countries, including Vietnam, a strong belief in the valuable potential of Buddhism and a clear awareness of the political role of Buddhism. Neo-Buddhists believe that the mission of Buddhism is to help people be well-off so that they do not have to worry about their livelihood, so that they can practice and study. According to Professor Vu Van Mau, the teachings of Buddhism contain an ideal of "national peace". One can find in Buddhism all the ideas of democracy, freedom, humanism, science... Buddha has been honored as a great thinker, a great revolutionary, a great educator and a great ambassador of peace. Of course, to do so, the Buddhist movement must reform both its organizational methods and its operating methods. The author uses the Reiyo-kai and Rissho-Keseikai Associations of Japan as examples. According to the author, Japanese Buddhism currently tends to cooperate with Buddhists from other countries with the aim of establishing Buddhist unity and seeking peace for humanity.

5) The Role of Buddhism in Political Life:

According to the author, modern Buddhism is playing an important role in political life in Asia due to a major factor being the movement to liberate the nation from the influence of the West.

6) Due to the Traditional Values of Buddhism:

That is, harmony with Vietnamese national character and tolerance towards other religions. Vietnamese Buddhist scholars all affirm that Vietnamese Buddhism is a national Buddhism. The author cites the concept of Three Religions Converging, respecting the Vietnamese custom of ancestor worship, harmonizing and complementing each other. (Confucianism maintains discipline from village to nation. Taoism cultivates immortality, focusing on the "I" to enjoy leisure. Buddhism, on the other hand, abolishes classes, abolishes the ego, living beings have the same essence, using Compassion and Joy to treat each other.)

7) The Renaissance Process of Vietnamese Buddhism: Appeared from 1930 to 1946. In the South, there was the newspaper Tu Bi Am (1932), in the North, there was the newspaper Duoc Tue (1934). However, the revival only had a solid foundation when Buddhist Institutes were established in all three regions. In 1940, the first unit of Buddhist youth was born, called Thanh Nien Phat Tu Duc Duc. This organization later changed to Gia Dinh Phat Tu.

8) In a very long chapter of about 145 pages, the author talks about: The organization, management and goals of the Unified Vietnamese Buddhist Church (at that time), the people and political views, the way the Venerables Thich Tri Quang, Thich Thien Minh, Thich Thien Hoa, Thich Tam Chau, Thich Tam Giac resolved the Vietnam War and the consequences of the conflict between the Venerables Tam Chau and Tri Quang that led to the division into two churches, An Quang and Viet Nam Quoc Tu. This chapter also mentions the necessary roles of lay people in the Buddhist life stream such as Buddhist intellectuals (lay people), Buddhist Families, Buddhist Youth and Students.

Buddhism's Political Participation:

In this part, the author states, "The struggle from 1963-1965 achieved many desired results. On the contrary, from 1966 onwards, the illegal form of struggle brought about heavy failures, because on the one hand, the government gradually became stable, and on the other hand, Buddhism was divided."

1) Techniques of Buddhist Political Participation: Including two techniques, peaceful and violent.

- Mobilizing the masses, propagating information to create pressure but not causing violence, at the same time contacting and negotiating with the government. Not mobilizing the legislature like Western countries but directly dialogue with the executive/government. Not demanding personal interests but only in the name of the interests of the nation.

This movement has affected the Buddhist masses and non-Buddhist masses, Buddhist and non-Buddhist countries. The self-immolation of Venerable Thich Quang Duc has affected Western countries such as the United States, France, England, Switzerland, Belgium, Australia, Germany and even Asian and African countries.

- Contacting the media/press including international news agencies, especially the American press present in Saigon. The United States at that time was divided into two factions: the faction supporting Mr. Diem and the faction demanding the overthrow of Mr. Diem. The press sided with the second faction because of the government's policy of covering up news and suppressing the press. The reports of journalists Malcolm Brown and David Halberstam caused strong emotions all over the world, causing the Vietnamese government to be in a situation of being attacked on two sides: Buddhism and American journalists. The Vatican, in its message dated August 30, 1963, Pope Paul VI declared, “We have the duty to express our concern and pain in the face of the sad developments that are oppressing the beloved Vietnamese people. Our concern grows deeper and more tragic every day…”

- Although not directly, we encourage and sponsor Buddhists to participate in elections from the province, town to the Metropolitan Council (Saigon). However, the influence of Buddhism is only in the Central region, especially Hue-Thua Thien. The 1970 Semi-Senate election brought the Lotus Alliance, headed by Professor Vu Van Mau, to the highest number of votes among 16 alliances. Through this election, people saw that religion is the most important factor. In addition, we must also mention the peaceful stance of the Lotus Alliance - reflecting the desire for peace of all Vietnamese people. However, according to the author, there was a secret hand involved, pressuring the Nguyen Van Thieu government to allow at least one "opposition" coalition to be present in the Legislative branch so that President Nixon could easily defend against public opinion that the United States had been supporting an undemocratic dictatorship and that through the Lotus Coalition, the South would have free elections.

- Workers' strikes, student strikes, and monks' hunger strikes were also effective methods of struggle.

- The altars took to the streets and armed struggle in the Central region in 1966 almost led to civil war. The violent struggle of Buddhism in 1966 was a complete failure.

2) The author discusses the Sanskrit-based doctrine of non-violent struggle called Ahimsa, initiated by Gandhi of India. Ahimsa does not stop at not using violence but also does not harm any living being, including the enemy. And used by Western countries through the slogan "Civil Disobedience" of Reverend Martin Luther King to fight for the equal rights of Black people.

3) However, today, in the world, the "non-violent" method of struggle is forgotten because people think it is not effective enough to win. From there, the author raises the question, "In the future, will Buddhism have enough means and patience to pursue the non-violent struggle?" According to the author, “Non-violent struggle is wise and in line with the nature of a generous and tolerant religion.”

4) The relationship between Buddhism and political forces.

At the beginning of this chapter, the author makes a general statement, but it is like a law, a truth, “Politics is a process of continuous interactions between social forces. Political changes often originate from the promotion of three sources: the State, intermediary organizations and international political systems (roughly speaking, foreign countries).”

5) The relationship between Buddhism and other religions:

Buddhism tried to pull Cao Dai and Hoa Hao into the struggle, but these two religions remained neutral and cautious about Buddhism's political stance. However, the results of the struggle helped Cao Dai and Hoa Hao escape the grip of Decree No. 10. As for Catholicism, "Because the state of relations between these two religions during the unstable period was too tense, Catholicism established many political forces to deal with the serious situation such as: Central Committee of Catholic Struggle, Great Unity Force, General Union of Students and Pupils for Citizenship, Vietnamese Catholic Community, Catholic and Civilian Bloc. Within Catholicism, there were three tendencies. The extremists had Father Tran Du and Father Mai Ngoc Khue. The moderates had Father Hoang Quynh. The progressives had Father Nguyen Ngoc Lan." The two generals who supported the stance of An Quang Buddhism were Duong Van Minh and Tran Van Don.

6) As for the external forces, they were the United States and the National Liberation Front. The author said, "The National Liberation Front only took advantage of the movement but did not control the movement." As for the United States, “They supported the Buddhist struggle in 1963, but then the relationship became cold and Buddhism became anti-American because of unsatisfied demands.” In the Buddhist newspaper Chanh Dao, journalist Viet Bang wrote bluntly, “The restoration of old figures who directly suppressed Buddhism as well as the difficulties within Buddhism were all caused by the Americans.” The author also said that the number of US troops in the South had decreased from 534,000 to 200,000 in October 1971. (This clearly shows that the US no longer saw victory in Vietnam but was looking forward to a political solution, namely the 1973 Paris Agreement, to withdraw peacefully.) Concluding this chapter, the author gave a warning:

- In Burma, Sri Lanka, and Thailand, "Political power and material comforts of Western civilization have degraded the morality of some monks."

- The direct intervention of monks in political activities has caused a state of indistinguishable boundaries between religion and politics. This situation gave rise to a conflict between the state and the church.

At the beginning of this part, the author raises the question, “Is protecting religion necessarily protecting the nation?”

According to the author’s research, “Direct intervention of religion in politics is only a backward phenomenon” (in backward countries). Since the 17th century, Europe has been determined to determine the position of religion in national life, a secular concept of the state. Among the major religions in the world, only Catholicism and Islam are the strongest opponents of the state. During the Middle Ages, the state had to be under the control of the church, had to serve the religious authority and the authority of the Holy Kingdom had to spread throughout the country. Theocracy and faith are used to explain astronomical, geographical, physical phenomena… According to political science professors, beliefs have an impact on social organization, the economy and the political stance of believers. Thus, the nation cannot cut itself off from religion, but on the contrary, in a situation where secular and theocracy are separated, it still has to pay attention to religious events. Major religions have the ability to exert pressure on a global scale. The European bloc has Catholicism, North America has Protestantism, the Middle East has Islam and Asia has Buddhism. History also proves that the Churches have used political tricks, that is, relying on national power to spread faith.

The author also raises the question, “Does modern Buddhism accept the concept of a secular state/government? The author believes that through history, this concept is consistent with the tradition of the Vietnamese people. That is the spirit of “Religious tolerance”, religious matters and family and national matters are two different things. However, the author recalls the only religious discrimination that occurred, which was the persecution of Christianity under the Nguyen Dynasty. Because at that time Christianity did not accept ancestor worship, it was considered contrary to the inherent morality and culture of our people. King Minh Mang issued an edict banning religion, saying, “The Western religion confuses people's hearts. Catholic priests corrupt people's minds, destroy good customs, and are a great harm to the country.” According to Master of History Nguyen The Anh, “The ban on religion was aimed at maintaining the unity of the country. The skepticism became more serious when Catholic priests helped Le Van Khoi rebel.”

Professor Nguyen Van Bong also made a very accurate comment, “The principle of a secular state is not only consistent with the evolutionary trend of humanity, but also a tradition of the Vietnamese people. Turning the pages of old history, we can affirm that the Vietnamese people in the past had a clear spirit of tolerance and there was no conflict called religious conflict.” The author was also fair when he said, “After the end of the foreign colonial regime, in 1946 the government of the Democratic Republic of Vietnam promulgated a secular Constitution.” Even the Constitution of the First Republic stated, “The will of the people is the source of all national activities.”

In the final part, the author presents the basic principle, “The Church and the clergy only have the right to operate in the religious, cultural and social fields. The political field must be reserved for lay people.” The author further discussed, “With the philosophy of Anatta and Atheism, the Buddhist Church is not the image of any Creator. It is not a group of Jesus Christ supernaturally constituted by the human body. It is only a human organization established by humans and for humans.” This is the argument of Venerable Thich Tri Quang. However, despite saying so, when spreading among the people, Buddhism has become both egoistic and theistic. However, high-ranking Buddhist monks have denied this "perversion" by saying, "The Church cannot strongly affect by destroying the traditional beliefs of the majority of Vietnamese Buddhists: That is, believing in both God and Buddha. The Church can only slowly convince them what the Dharma is." (This is the "appropriate and reasonable" concept of Buddhism as well as not destroying the traditional beliefs of the indigenous people.)

The author also does not agree with the concept of "national religion" because the constitution has stipulated a secular government, all religions are equal. The author believes that monks can advise the government if the government goes beyond the legitimate aspirations of the masses. However, the government cannot consider these recommendations as acts of political interference.

As for the issue of whether monks are exempt from military service (conscription), the author gives many arguments. “For example, during wartime, many people, afraid of death, pretend to become monks to avoid military service. How can we know who is real and who is fake? For powerful countries like the West, the problem is relatively easy. As for Vietnam, we always have to use the strength of the entire people to protect our survival. Currently, democratic countries all implement the principle of “Equality of all citizens before national duty”.

Finally, the author advocates that in order to achieve the noble goal of their religion, monks must limit their influence. Otherwise, national law will force all organizations to obey the supreme power of the state/government - because the government represents the interests of all people. The author cited the 1905 French Law which stipulates prohibitions on monks. For example:

- Articles 34 and 35 of the 1905 Law stipulate that any parish priest who insults or defames public employees in a place of worship or calls for opposition to religions laws or administrative rules will be subject to special penalties and brought to criminal court.

-A parish priest who performs a religious ceremony before the person concerned gets married in front of the village chief will be sanctioned by Article 99 of the Criminal Code.

-Parish priests are not allowed to teach about religion during class.

The author also added, “Historical experience shows that when religious sentiments jump into politics, reason will be overwhelmed and religious people will become extremists, causing catastrophic consequences to easily occur because of the protection of faith.”

-When monks are placed on the same level as secular political activists, with very cunning fighting tactics, monks will find it difficult to justify their secular mission, which will trivialize religion.

-When monks engage in politics, there will be a chain reaction to other religions, making them feel threatened, so they can form another political force or will against. For example, “The activities honoring the late President Ngo Dinh Diem as a patriotic nationalist on the sixth anniversary of his death made some Buddhists upset to depose him in 1963.”

-When monks and nuns successfully engage in political activities, they will lead to dictatorship. If religion stands outside of politics, it can use its serenity and wisdom to enlighten people's conscience.

-On page 487, the author says that if religion is used to fight Communism, it will not solve the root cause but must create a revolution to bring justice, prosperity, and freedom to everyone.

-However, the principle “Monks and nuns are not allowed to engage in politics” also has two exceptions: the supreme interests of the nation and the survival of religion. For example, monks and Confucian scholars were the basic force supporting the Can Vuong Movement against the French from 1885-1898.

-The author argues about the phrase "Nation and Dharma". If we understand Dao Phao as the Buddhist community, the connection between the Nation and Dharma is even deeper because during the period when Buddhism was at its peak, it was also the glorious period of the nation. It can be said that during that period, the Nation and Dharma were one. If we understand the Nation as one of the three elements of the Nation, then Dharma cannot be the Nation because in the nation there are many followers of other religions. But Dharma can accompany, share responsibilities and suffer honor and disgrace with the Nation and the People.

-Because Buddhism could not create an organization with authority over monks, nuns, and Buddhists nationwide, and did not have independent authority from the state, Buddhism proved powerless before the wave of Western invasion. Vietnamese Buddhism must overcome that weakness to move towards self-reliance and self-strengthening to play an important role in the secular nation.

The author concluded This chapter states as follows:

“The separation of Buddhism from the State, the clergy from politics, the religious authority from the government. If this determination is carried out honestly (seriously), it will be beneficial to protect the transcendent value of religion, the high moral prestige of the clergy, the political power of secular leaders and political stability. That is a prerequisite for national development. In that position, Buddhism must have a very important political influence.”

Through this thesis, we can look back at the integration process of Buddhism into Vietnam for nearly 2000 years, attached to and becoming the culture and spirituality of the nation (accounting for 85% of the population). Buddhism cannot be separated from this nation. Today, Colonialism no longer exists, but religious expansion still exists. Disputes between religions, sometimes openly, sometimes secretly, still exist. Extremist religions always want to take over or control the government to seek their own interests. That is why the author encourages the concept of "entering the world" of both monks and Buddhists: "build a peaceful country" first - then you can practice or develop spirituality. It is impossible to become a Buddha, a Bodhisattva, an Arhat, a Pratyekabuddha, chant sutras, meditate... when the country is politically chaotic, poor, social unrest. Master Huong Hai of the Le Du Tong dynasty taught, "Don't dream in the middle of knowledge." Don't seek Buddha or Truth in dreams, but in reality. Individuals can dream, but an entire church cannot dream.

The Buddhist struggle in 1963 was viewed from the perspective of a scholar and was considered a historic turning point for Buddhism after 18 centuries. This is also a document that quite fully reflects the chaotic political situation in the South from 1963 to 1967 after the collapse of the First Republic. The thesis also presents some details about the internal political situation in the United States, as well as the US government's involvement in the political arena in the South. These "secret and taboo" things are usually only discussed through private conversations or whispers between politicians, or implicitly in the press. However, it appeared in a "school, classic" setting (Academy) and ancient like the Law University which can later become a teaching course for students on Political Science.

This is also a valuable historical document written by a scholarly intellectual, with a deep love for the Nation and the Dharma but not biased, because the standards and life of the University are: Science, honesty, logic and a model for future generations. The University is not a political forum, not a party, not a religious organization, so the University does not support or oppose anyone. But the University has the right to dissect, analyze, and summarize developments related to society and the country to teach future generations. Of course, within the framework of seven or eight pages, I cannot present all the details of the thesis. You can find it at the Library of Congress Online.

- The brackets (...) are the notes of the author of this article.

- Master's Degree (Agrégé): After graduating with a PhD, one must pass an entrance exam to become a Real Professor of a prestigious French university. In the country, the Master's Degree is now called Master's Degree.