Why I Am Not a Buddhist
-
- CHF 12.00
-
- CHF 12.00
Beschreibung des Verlags
A provocative essay challenging the idea of Buddhist exceptionalism, from one of the world’s most widely respected philosophers and writers on Buddhism and science
Buddhism has become a uniquely favored religion in our modern age. A burgeoning number of books extol the scientifically proven benefits of meditation and mindfulness for everything ranging from business to romance. There are conferences, courses, and celebrities promoting the notion that Buddhism is spirituality for the rational; compatible with cutting-edge science; indeed, “a science of the mind.” In this provocative book, Evan Thompson argues that this representation of Buddhism is false.
In lucid and entertaining prose, Thompson dives deep into both Western and Buddhist philosophy to explain how the goals of science and religion are fundamentally different. Efforts to seek their unification are wrongheaded and promote mistaken ideas of both. He suggests cosmopolitanism instead, a worldview with deep roots in both Eastern and Western traditions. Smart, sympathetic, and intellectually ambitious, this book is a must-read for anyone interested in Buddhism’s place in our world today.
PUBLISHERS WEEKLY
Philosopher Thompson (Mind in Life) presents a convincing case against Buddhist exceptionalism and scientific defenses of the tradition. He opens by showing how the image of Buddhism as especially rational, wise, and empirical arose relatively recently and ignores the historical complexities of the tradition and its faith claims. He next critiques evolutionary psychology as an insufficient, flawed model for asserting the truth of Buddhism. "The self that the Buddha targets as the object of self-grasping the self as a personal essence isn't the only way to understand the self, especially in the context of cognitive science and philosophy today." He persuasively unpacks the mindfulness craze to show that research on the benefits of meditation (including brain scans of those meditating) is "tentative" and that "the experienced benefits of mindfulness practices... are inseparable from the social and communal settings." Thompson challenges the aligning of "enlightenment" with scientific understanding by Buddhist modernists as inconsistent because nirvana has many meanings and is based on faith. In his conclusion, he calls for a robust cosmopolitanism that welcomes debate among divergent ideas. The clarity of Thompson's arguments, including his explanations of models of consciousness, and his genuine regard for Buddhism (despite his skepticism toward claims of superiority) avoid the pitfalls of many similar critiques. This cogent argument will interest readers who are skeptical of Buddhism.
