This is a continuation of Criticism is Easy. I will demonstrate it right here by criticizing a particular piece written by a prolific and original author – namely Trinh Xuan Thuan, a Professor of Astronomy at the University of Virginia. Trinh Xuan Thuan is well known to the general public for his books. But here I will address his contribution to “The Boundaries of Knowledge in Buddhism, Christianity and Science”. Trinh Xuan Thuan is presented there as follows:
His field of specialty is Big Bang nucleosynthesis and galaxy formation and evolution. He has written several acclaimed books for the general public including “The Quantum and the Lotus” (2001) which explores the many remarkable connections between the ancient teachings of Buddhism and the findings of modern science.
The paper by Thuan is twenty pages long and is addressed to philosophers rather than to the general public, therefore one would expect it to be somewhat more precise than his popular science books. But I will dare to make a serious criticism of some of its parts, with the aim of being as nasty as possible, and yet I will do my best to sustain a scientific level of discussion – thus I will avoid pushing the readers’ emotional buttons – as it often happens when critics and debunkers aim at simply ruining someone’s reputation.
Perhaps I should start with the fact that I have downloaded from Internet Thuan’s impressive Curriculum Vitae and checked that in his listed over 150 scientific publications there is not even one that is devoted to the foundational problems of quantum theory – Thuan is an astrophysicist after all. And yet in his books, and in his article that I am going to criticize, a lot of space is devoted to the fundamental questions of quantum theory. To make errors in an unfamiliar territory is especially easy, that is why I will concentrate on this area. Of course it is easy to understand why Thuan is devoting so much attention to quantum theory: Quantum theory is quite often being discussed in relation to Buddhist, and, more generally, Eastern philosophy, which Thuan seems to advocate.
"The Quantum and the Lotus”
Before going into details, let me outline Thuan’s philosophical position – as far as I can guess from his many writings. First of all Thuan stresses that while in other religions Science and religion are separated, nevertheless, a fruitful dialogue can be established between the spiritual tradition of Buddhism and Science. But Buddhism is not interested in learning the truth about the world outside. Truth in Buddhism, as I understand, has no value itself. It has a value only as far as it can lead to “enlightenment”.
What is enlightenment? In “Quantum and the Lotus: A Journey To The Frontiers Where Science And Buddhism Meet” we find a dialogue between Trinh Xuan Thuan and a Buddhist monk, Matthieu Ricard.
So I am given to understand that Ricard is a knowledgeable man in the matter of Buddhism, and from his book “Happiness A Guide to Developing Life's Most Important Skill”
I infer that enlightenment can be also characterized as “happiness” or “a state of a continuous bliss.” Therefore if a given Truth will make a given person unhappy, then such a Truth will be of no interest for a Buddhist. If I am right with this interpretation, then it should be no surprise to find out that Thuan selects only those truths that fit his philosophy. Other truths, in particular those that contradict his arbitrarily taken philosophy, he avoids. We will see how it works in the examples that follow.
To be continued ....
P.S.1. Thesis
P.S.2. Antithesis
P.S.3. Synthesis
- Talking about Science: 1 Boys and Frogs
- Talking about Science: 2 Poincaré and The Search for Truth
- Talking about Science: 3 Tony Smith and “arXiv.org”
- Carlos Castro Perelman and the tide
- Bertrand Russell and Independence in Science
- Questions About Science: Is Science rational?
- The Taboo of Subjectivity
- Can Science be just?
- Einstein and Klein, Plagiarism
- Religion and Science – cruel Gods
- Bertrand Russell and “A Way of Feeling"
- Plato and The Value of Myths and Parables
- Cronus and Uranus
- Defining "Science"
- Wrong use of Science
- Curiosity, intellectual freedom and Science
- The Curiosity of Alfred Russel Wallace
- The Encyclopedia Universalis Twists the Truth
- Clifford’s Solution
- Language Barriers Make Knowledge Barriers
- Forbidden Science
- You Shall Know Them by Their Fruits
- No True Science Allowed! A Priori Assumptions Prevail
- William Crookes and the Paranormal: True Science
- Ray Hyman and Modern Apathy: To Explain Away and Dismiss
- Dangerous to be Curious? Quantum Future - Gossip and Censorship
- A Brush With the Dark Side of Science
- Brian D. Josephson on Censorship in Science
- Silence is the greatest persecution
- The case of Grigori Perelman and When bad men combine, the good must associate
- Criticism is easy
- Trinh Xuan Thuan - "The Quantum and the Lotus" - Part I
- Trinh Xuan Thuan - "The Quantum and the Lotus" - Part II
"I infer that enlightenment can be also characterized as “happiness” or “a state of a continuous bliss.” Therefore if a given Truth will make a given person unhappy, then such a Truth will be of no interest for a Buddhist. If I am right with this interpretation, then it should be no surprise to find out that Thuan selects only those truths that fit his philosophy.".
ReplyDeleteIn my opinion, your interpretation has some elements of truth, but it is not entirely accurate. Enlightenment in Buddhism is not synonymous with "happiness" or "continuous bliss" in the conventional sense. Rather, it refers to a profound understanding of reality and the cessation of suffering, which arises from overcoming ignorance, craving, and aversion.
While it's true that Buddhists seek to reduce suffering and cultivate happiness, they do not necessarily avoid difficult or uncomfortable truths. In fact, the Buddhist path encourages facing and understanding the truth, even if it is challenging or unpleasant. The Four Noble Truths, which form the foundation of Buddhist teachings, address the nature of suffering (dukkha), its causes, its cessation, and the path leading to that cessation.
Buddhism emphasizes that true happiness and enlightenment come from cultivating wisdom, ethical conduct, and mental discipline. This includes recognizing and confronting difficult truths, which may initially cause discomfort but ultimately lead to personal growth and liberation from suffering.
Only certain half-truths, certain specific cases, collapses of the wave function can hurt us. The deepest and most abstract truth concerning the Universe, the mind, the Absolute, by definition even, liberates from suffering.
From Ricard's “Happiness A Guide to Developing Life's Most Important Skill”
ReplyDelete"Is happiness a skill that, once acquired, endures through the ups and downs of life? There are a thousand ways of thinking about happiness, and countless philosophers have offered their own. For Saint Augustine, happiness is "a rejoicing in the truth." For Immanuel Kant, happiness must be rational and devoid of any personal taint, while for Marx it is about growth through work. "What constitutes happiness is a matter of dispute," Aristotle wrote, "and the popular account of it is not the same as that given by the philosophers."
"By happiness I mean here a deep sense of flourishing that arises from an exceptionally healthy mind. This is not a mere pleasurable feeling, a fleeting emotion, or a mood, but an optimal state of being. Happiness is also a way of interpreting the world, since while it may be difficult to change the world, it is always possible to change the way we look at it. "