By B. Alan Wallace
Buddhism and technology brings jointly distinctive philosophers, Buddhist students, physicists, and cognitive scientists to check the contrasts and connections among the worlds of Western technological know-how and jap spirituality. This compilation used to be encouraged via a tenet made through His Holiness the Dalai Lama, himself one of many members, after considered one of a chain of cross-cultural clinical dialogues in Dharamsala, India, backed by means of the brain and existence Institute. different members equivalent to William L. Ames, Matthieu Ricard, and Stephen LaBerge examine not just the end result of inquiry from East and West but in addition make clear the underlying assumptions of those disparate worldviews. Their essays creatively deal with a vast variety of themes: from quantum theory's astounding affinities with the Buddhist proposal of vacancy, to the expanding want within the West for a extra contemplative technology attuned to the first-person research of the brain, to the $64000 ways that the mental research of "lucid dreaming" maps comparable terrain to the cultivation of the Tibetan Buddhist self-discipline of dream yoga. Reflecting its big variety of issues, Buddhism and technological know-how is constituted of 3 sections. the 1st provides old overviews of the engagements among Buddhism and sleek technological know-how or, really, how Buddhism and glossy technological know-how have outlined, rivaled, or complemented each other. the second one describes the methods Buddhism and the cognitive sciences tell one another; the 3rd addresses issues of intersection among Buddhism and the actual sciences. at the broadest point this paintings illuminates how alternative ways of exploring the character of human id, the brain, and the universe at huge can improve and enlighten each other.
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Extra info for Buddhism and Science: Breaking New Ground
Herbert, N. 1985. Quantum Reality: Beyond the New Physics. : Anchor/Doubleday. Jackson, R. R. 1999. ” In Roger R. , Buddhist Theology: Critical Reflections by Contemporary Buddhist Scholars, pp. 215–246. Surrey: Curzon. King, R. 1999. ” London: Routledge. Patton, K. C. 2000. ” In K. C. Patton and B. C. , A Magic Still Dwells: Comparative Religion in the Postmodern Age, pp. 153–171. Berkeley: University of California Press. Patton, K. C. and B. C. Rav. 2000. ” In K. C. Patton and B. C. , A Magic Still Dwells: Comparative Religion in the Postmodern Age, pp.
As philosopher John Searle acknowledges, “In spite of our modern arrogance about how much we know, in spite of the assurance and universality of our science, where the mind is concerned we are characteristically confused and in disagreement” (Searle 1994:247). Ignoring this oversight, Wilson declares that prior to the rise of science there was only “the debris of millennia, including all the myths and false cosmologies that encumber humanity’s self-image” (61). But if humanity devotes itself to the sole leadership of science, “we will in time close in on objective truth.
1985. Quantum Reality: Beyond the New Physics. : Anchor/Doubleday. Jackson, R. R. 1999. ” In Roger R. , Buddhist Theology: Critical Reflections by Contemporary Buddhist Scholars, pp. 215–246. Surrey: Curzon. King, R. 1999. ” London: Routledge. Patton, K. C. 2000. ” In K. C. Patton and B. C. , A Magic Still Dwells: Comparative Religion in the Postmodern Age, pp. 153–171. Berkeley: University of California Press. Patton, K. C. and B. C. Rav. 2000. ” In K. C. Patton and B. C. , A Magic Still Dwells: Comparative Religion in the Postmodern Age, pp.
Buddhism and Science: Breaking New Ground by B. Alan Wallace