By Donald S. Lopez, Jr.
Starting within the 19th century and carrying on with to the current day, either Buddhists and admirers of Buddhism have proclaimed the compatibility of Buddhism and technological know-how. Their assertions have ranged from modest claims in regards to the efficacy of meditation for psychological well-being to grander declarations that the Buddha himself expected the theories of relativity, quantum physics and the massive bang greater than millennia ago.
In Buddhism and Science, Donald S. Lopez Jr. is much less attracted to comparing the accuracy of such claims than in exploring how and why those possible disparate modes of figuring out the internal and outer universe were so over and over associated. Lopez opens with an account of the increase and fall of Mount Meru, the nice height that stands on the heart of the flat earth of Buddhist cosmography—and which was once interpreted anew as soon as it proved incompatible with glossy geography. From there, he analyzes the way Buddhist thoughts of religious the Aristocracy have been enlisted to help the infamous technology of race within the 19th century. Bringing the tale to the current, Lopez explores the Dalai Lama’s curiosity in medical discoveries, in addition to the results of analysis on meditation for neuroscience. Lopez argues that by way of featuring an old Asian culture as suitable with—and even anticipating—scientific discoveries, eu fanatics and Asian elites have sidestepped the debates at the relevance of faith within the sleek global that all started within the 19th century and nonetheless flare this present day. As new discoveries proceed to reshape our realizing of brain and topic, Buddhism and Science might be necessary interpreting for these thinking about faith, technology, and their usually vexed relation. (20081113)
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Additional info for Buddhism and Science: A Guide for the Perplexed (Buddhism and Modernity)
Taixu would design various versions of such plans over the course of his career; none were adopted. He was also involved in the publication of a wide variety of Buddhist periodicals, such as Masses Enlightenment Weekly, Voice of Enlightenment, Buddhist Critic, New Buddhist Youth, Modern Sangha, Mind’s Light, and the most enduring, The Voice of the Sea Tide. ”21 18 introduction In his essays in these periodicals as well as in his lectures in China and abroad, Taixu spoke often of the relation between Buddhism and Science.
Rhys Davids, author of the entry on Buddhism cited earlier: lāmāism is partly religious, partly political. Religiously it is the corrupt form of Buddhism prevalent in Tibet and Mongolia. It stands in a relationship to primitive Buddhism similar to that in which Roman Catholicism, so long as the temporal power of the pope was still in existence, stood to primitive Christianity. . Lāmāism is hardly calculated to attract much attention for its own sake. Tibetan superstitions and Tibetan politics are alike repugnant to Western minds.
His views on a range of scientific discoveries, and their implications for Buddhist doctrine, are examined here. Victorian enthusiasts often claimed a compatibility of the Buddhist doctrine of karma with Darwin’s theory of evolution, arguing that Buddhism was thus somehow above the debates that have raged over evolution and creationism. The Dalai Lama asserts, however, that the theory of natural selection is not something that Buddhism should easily accommodate. The fourth chapter explores the rise of the academic study of Buddhism in Europe, what I call “the science of Buddhism,” especially in its strained relations with perhaps the most influential of the spiritual sciences of the nineteenth century, Theosophy.