Name: 仏教と科学 (Buddhism and science)
Uploaded: 2021-01-14T06:40:36.000Z
Duration: 16 min 9 s
Description: VoiceTubeの動画で発音を聞きながら英語表現を覚えよう！学べる英語：

Buddhism and science have increasingly been discussed as compatible, and

Buddhism has entered into the science and religion dialogue. The case is made

that the philosophic and psychological teachings within Buddhism share

commonalities with modern scientific and philosophic thought. For example,

Buddhism encourages the impartial investigation of Nature — the principal

object of study being oneself. Some popular conceptions of Buddhism connect

it to discourse regarding evolution, quantum theory, and cosmology, though

most scientists see a separation between the religious and metaphysical

statements of Buddhism and the methodology of science. In 1993 a model

deduced from Jean Piaget's theory of cognitive development was published

arguing that Buddhism is a fourth mode of thought beyond magic, science and

religion. Buddhism has been described by some as

rational and non-dogmatic, and there is evidence that this has been the case

from the earliest period of its history, though some have suggested this aspect

is given greater emphasis in modern times and is in part a reinterpretation.

Not all forms of Buddhism eschew dogmatism, remain neutral on the subject

of the supernatural, or are open to scientific discoveries. Buddhism is a

varied tradition and aspects include fundamentalism, devotional traditions,

supplication to local spirits, and various superstitions. Nevertheless,

certain commonalities have been cited between scientific investigation and

Buddhist thought. Tenzin Gyatso, the 14th Dalai Lama, in a speech at the

meeting of the Society for Neuroscience, listed a "suspicion of absolutes" and a

reliance on causality and empiricism as common philosophical principles shared

between Buddhism and science. Buddhism and the scientific method

More consistent with the scientific method than traditional, faith-based

religion, the Kalama Sutta insists on a proper assessment of evidence, rather

than a reliance on faith, hearsay or speculation:

"Yes, Kalamas, it is proper that you have doubt, that you have perplexity,

for a doubt has arisen in a matter which is doubtful. Now, look you Kalamas, do

not be led by reports, or tradition, or hearsay. Be not led by the authority of

religious texts, not by mere logic or inference, nor by considering

appearances, nor by the delight in speculative opinions, nor by seeming

possibilities, nor by the idea: 'this is our teacher'. But, O Kalamas, when you

know for yourselves that certain things are unwholesome, and wrong, and bad,

then give them up...And when you know for yourselves that certain things are

wholesome and good, then accept them and follow them."

The general tenor of the sutta is also similar to "Nullius in verba" — often

translated as "Take no-one's word for it", the motto of the Royal Society.

Buddhism and psychology  During the 1970s, several experimental

studies suggested that Buddhist meditation could produce insights into a

wide range of psychological states. Interest in the use of meditation as a

means of providing insight into mind-states has recently been revived,

following the increased availability of such brain-scanning technologies as fMRI

and SPECT. Such studies are enthusiastically

encouraged by the present Dalai Lama, Tenzin Gyatso, who has long expressed an

interest in exploring the connection between Buddhism and science and

regularly attends the Mind and Life Institute Conferences.

In 1974 the Kagyu Buddhist teacher Chögyam Trungpa predicted that "Buddhism

will come to the West as psychology". This view was apparently regarded with

considerable skepticism at the time, but Buddhist concepts have indeed made most

in-roads in the psychological sciences. Some modern scientific theories, such as

Rogerian psychology, show strong parallels with Buddhist thought. Some of

the most interesting work on the relationship between Buddhism and

science is being done in the area of comparison between Yogacara theories

regarding the store consciousness and modern evolutionary biology, especially

DNA. This is because the Yogacara theory of karmic seeds works well in explaining

the nature/nurture problem. William James often drew on Buddhist

cosmology when framing perceptual concepts, such as his term "stream of

consciousness," which is the literal English translation of the Pali

vinnana-sota. The "stream of consciousness" is given various names

throughout the many languages of Buddhadharma discourse but in English is

generally known as "Mindstream". In Varieties of Religious Experience James

also promoted the functional value of meditation for modern psychology. He is

said to have proclaimed in a course lecture at Harvard, "This is the

psychology everybody will be studying twenty-five years from now."

Buddhism as science  Buddhist teacher S.N. Goenka describes

Buddhadharma as a 'pure science of mind and matter'. He claims Buddhism uses

precise, analytical philosophical and psychological terminology and reasoning.

Goenka's presentation describes Buddhism not so much as belief in a body of

unverifiable dogmas, but an active, impartial, objective investigation of

things as they are. What is generally accepted in Buddhism

is that effects arise from causation. From his very first discourse onwards,

the Buddha explains the reality of things in terms of cause and effect. The

existence of misery and suffering in any given individual is due to the presence

of causes. One way to describe the Buddhist eightfold path is a turning

towards the reality of things as they are right now and understanding reality

directly, although it is debated the degree to which these investigations are

metaphysical or epistemological. Zen master Thich Nhat Hanh has written

the following on Buddhism and science: In Buddhism there are two kinds of

truth: conventional truth and ultimate truth. In the framework of the

conventional truth, Buddhists speak of being and non-being, birth and death,

coming and going, inside and outside, one and many, etc… and the Buddhist

teaching and practice based on this framework helps reduce suffering, and

bring more harmony and happiness. In the framework of the ultimate truth, the

teaching transcends notions of being and non-being, birth and death, coming and

going, inside and outside, one and many, etc… and the teaching and practice based

on this insight help practitioners liberate themselves from discrimination,

fear, and touch nirvana, the ultimate reality. Buddhists see no conflict

between the two kinds of truth and are free to make good use of both

frameworks. Classical science, as seen in Newton’s

theories, is built upon a framework reflecting everyday experience, in which

material objects have an individual existence, and can be located in time

and space. Quantum physics provides a framework for understanding how nature

operates on subatomic scales, but differs completely from classical

science, because in this framework, there is no such thing as empty space,

and the position of an object and its momentum cannot simultaneously be

precisely determined. Elementary particles fluctuate in and out of

existence, and do not really exist but have only a “tendency to exist”.

Classical science seems to reflect the conventional truth and quantum physics

seems to be on its way to discover the absolute truth, trying very hard to

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仏教と科学 (Buddhism and science)

perspective

individual

meditation

ultimate