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Home , Buddhadasa, Buddhism and science, Buddhism in Thailand

BUDDHISM AND IN THAI SOCIETY

Somparn Promta I

Introduction whether science should be judged as a The influence of on Thai society materialistic ideology or not. But in the real seems to be obvious. However, the matter of we can say that science the influence is usually considered in terms explores the world of matter and this makes of cultural dimension rather than in terms it reasonably acceptable to say that the of ideology. In this paper Buddhism will be world of science is materialistic. As a considered as an ideology. The abstraction kind of materialistic ideology, science as expressed through many kinds of cultural provides some basic concepts that determine manifestation such as dancing, literature, the beliefs of science-believers. For fine arts and so on is a thing we call an example, anything that cannot be proved by influence in the cultural dimension. But sense-experience will be considered as when we speak of an influence in the absurdity. However, it could be debated ideological dimension, there is a difference. that, in terms of academic consideration, the Certainly, Buddhism at least in its early image of science as described above can be form could be viewed as ideology in a sense accepted or not. In this paper when we that it has some basic beliefs that determine speak of science, we are speaking of it in the the view on and the world of the popular sense. That is, we are considering believer. For example, suffering of life and science as it really appears in the eye of the world is one of the basic concepts in public and as it really determines people's . Buddhists, who have view on life and the world. profound wisdom through religious practice, hope to share the view that life and the Science in the modem world plays a notably world in their eyes is suffering in itself for important role not only as the giver of the them. This ideology will determine for them material necessities of life but also as the how to live in the world. guideline of thought. The latter role of science can be found in modem education Science in its early form could be viewed as system. It can be said that the present an ideology like Buddhism. In the realm of generation (even in the future, some people the , it may be argued believe) is groomed, cultivated, and educated within the scientific culture. However, one thing that should be noted ' Lecturer, Department of Philosophy, Faculty of here is that science has not been around for Arts, Chulalongkom , , that long. The age of science could be .

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compared to yesterday if we consider the all Buddhism presents human desire as the history of mankind as a year. Furthermore, cause of suffering. To overcome suffering science is not the only wisdom to have been man must overcome his own desire first. created by human beings. We have so much more profound wisdom some of which has Science, on the other hand, is usually had a longer history than science. understood as a pure knowledge without any and philosophy could be considered as ethical value. However, in reality, science examples of other wisdoms created in the contains some ethical value in itself. The world. Buddhism is an old eastern wisdom, following may be identified as the moral while science is western and seems much implication of science. Firstly, the scientific newer. In this paper we will consider the world view is hedonistic in a sense that it conflict between Buddhism and science as promotes the of life. Secondly, to the confrontation between East and West, attain the happiness of life material old and new, and spiritual and material satisfaction 1s needed. This moral culture. No bias is intended even though the implication of science, it could be said, is author of the paper is a Buddhist. the main for the invention. of technology. Technology is nothing but an A Naturalist Outlook of Buddhism instrument for humankind to gain the materials required for material happiness. Though Thai Buddhism can be considered Nature provides the eye for us to see the as a system of belief that has unique world but this eye, according to scientific characteristics, it is still Buddhism and as value, is made to consume the optical Buddhism, it may be well to begin to happiness. Technology tries to provide consider Thai Buddhism as such. Buddhism things for that purpose. Technologists are in Thailand is Buddhism which those whose work is to invent the material is accepted as an early version of Buddhism. tools for sensual delight. Some basic ethical concepts of Buddhism should be referred to here. Firstly, life and Man by nature is created with a number of the world according to the Buddhist built-in elements. We are selfish animals. perspective is suffering both mental and but that selfishness is simply the tendency to physical. Life is suffering in the sense that search for one's own happiness. At this it is oppressed being, and the world is point, we can see that the basic ethical idea suffering in a sense that it is in a changing of science and the inner nature of man seem state in which none can hope for permanent notably to match and this is why science and happiness. Secondly, to see life and the technology play such an important role in world as suffering leads to the ethical the modern world. Jesus once said that it is conclusion that human beings have the very difficult to push the rich up to heaven. moral obli gation to overcome that suffering. The rich in this context are those who are So the ideal religious aim in Buddhism is to bound to the material happiness of this stop suffering in life. In order to stop it one world. Buddhism shares the same view as has to know what is its cause. At this point, . So it could be said that

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Buddhism and science are different both in which .says that everything in the their basic metaphysical idea and moral follows the law of nature. The naturalist implications. assumption makes some Buddhists believe that the Buddhist and scientific outlooks are The difference between Buddhism and not contradictory. In the past decades, it has science is of primary importance. When we been said by some Buddhists in Thai society explore the influence of Buddhism and that we can find the scientific nature in science on Thai society we must understand Buddhism. Whether this is true or not, it that we are exploring two contrary seems to indicate something notable. ideologies. However, Buddhism is accepted as a rational religion in the sense that it does Dhammayuttika Movement and not claim a power over man Scientific Approach to the Study of and contrarily teaches that life and the world Buddhism must follow the law of Dhamma. The law of Dhamma in Buddhist philosophy is Since Buddhism entered Thai society before identified as : (a) impersonal comparing science, it played the role of first-comer and with which is personal and (b) workina . 0 enjoys the position of a highly respected automatically and fairly for everyone. It i~eology. It should be noted that during the should be noted that the law of Dhamma is when Thai society view nothing of usually translated as the law of nature. science, it seems that a purely Buddhist Nature is not God. And the work of nature is outlook determined everything concernina fair for everyone. The sun shines for the rich Thai Buddhism. What we call a pure/; and the poor equally; the rain falls for the Buddhist outlook is the Buddhist tradition whole earth. This is fairness. Likewise, through which knowledge in Buddhism is when men act following the rule of nature always required to present. For example, in they must gain the certain result which ha~ the time of Sukhothai there was one already been determined by nature itself. important religious writing named The concept of in Buddhist Tebhumikatha. The contents and style of philosophy states that : (a) there is a thina 0 this work follow the Buddhist tradition as called natural law in the universe and that found in the great produced law governs everything including man, (b) in the past; texts such as or the law of nature provides the result for other commentaries of Tipitaka made by every action in a way that the same action himself. Within Buddhist must lead to the same fruit. The law of tradition, the Buddhists have their own Kamma in Buddhism is one among many and other basic assumptions laws of nature. It is the ethical law of nature ~bout the universe. has and it works like other laws. Good actions its own unique literary wealth. Before the bring men good results; bad actions lead to arrival of science in Thai society, this the bad results. At this point, it should be cosmology seems to have played an stated that Buddhism ·and science share the important role in the religious discourses same assumption, a naturalist assumption made by Thai Buddhist scholars. We shall

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begin our exploration with one of the early Secondly, if it is a question of which is the great works of Buddhist literature in best example of the Buddhist writings made Ratanakosin period: the Pathomsombodhi­ in Thailand before the time when science katha of Somdet Paramanujit. This work is had some contact with Buddhism, it can be the result of a writing process that does not said undoubtedly that it is Pathomsombo­ fo llow reason. This classical text describes dhikatha. This text exactly represents the the atmosphere of at that work composed within the pure atmosphere time. That is, it seems that the authors of of Buddhist tradition. Buddhist texts during the early period of Ratanakosin did not think that it was their The change of Buddhist tradition in duty to present the Buddhist writings on the Thailand took place when the new Buddhist basis of logic and reason even though they movement named Dhammayuttika was were aware that Buddhism is a rational established. Historically speaking, this religion. Religious narratives are common in Buddhist movement can be viewed in the world of religion. Sometimes it is said various ways. We will not get into such that the religious narratives are not strange historical matters except for one thing A thing if they concern the theistic . very significant point is that the earlier However, this rule seems to have been leaders of this Buddhist sect are those who overlooked by the authors Buddhist texts of were trained in scientific culture. this time. There are some points about the Dhammayuttika was first established by atmosphere of tradition in the maki ng King Chom Klao (Rama IV) and later led by religious discourses at this period which a number of leaders who shared the unique should be briefly mentioned here. First, religious culture of the first leader . It today it is generally said among Thai should be noted that King Chom Klao is Buddhist scholars that Buddhism is a accepted by most scientists in the country as rational religion, implying that scientific the Father of Science of Thailand as he was rationality, in what ever degree, is present in the first person in the country who strongly Buddhist doctrine and further indicating that interested in Western science and, above all, anything whi ch contradictory to logic and resolutely convinced that his nation should reason is not strictly allowed. To say a thing be educated in science. Thus, the influence like this should not contradict the historical of science on Thai Buddhism first happens fact mentioned above. Since it must be through the vision of Dhammayuttika understood that talking about Buddhism and leaders as will be discussed later. scientific rationality is a new thing. It may be something we are acquainted with at our We shall consider one of the time when science education is spreading Dhammayuttika leaders who is generally throughout all society, but at a time before accepted as the most inspired, Somdet the scientific age of Thai society to talk Vaj irayanavaroros (for brevity's sake about the connection between Buddhist style of making discourses and scientific rationality would have been thought strange.

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hereafter named as Somdet Vajirayana).2 The most significant difference between This great Thai Buddhist scholar produced these two works seems to be the philosophy many works, all of which have been highly behind the process of writing. Buddhapravat influential in the study of Buddhism in the is written on the basis of rationality so that country. We will start with his Buddha­ what is considered as unproved by reason is pravat (The Life of the Buddha). This book cut out or reinterpreted by the author. For was assigned by the to be the text in example, in the sources it is said that the classroom of Nak Tham studies (a the Buddha, as a new born baby, could walk program of Buddhist studies in Thailand on the ground. Certainly, this is a provided by the Sangha). It should be noted phenonenon which could be called a that this work is notably different from the and is a common event often to be works on the life of the Buddha written found in religious texts. Such a miracle is before. We will compare Buddhapravat with always allowed in traditional styles of Pathomsombodhikatha. While the latter is writing, but it is seriously contemplated by written on the basis of religious , the the author of Buddhapravat. Somdet former is written on the basis of reason. The Vajirayana thinks that this kind of miracle different basic grounds make these two could possibly happen but there is another works very different in their style and way to understand this event, a more content. Certainly, the contents of these two rational way. The text which describes the works are about the life of the Buddha, but miracle of the Buddha's seven steps at the the same sources which describe the life of moment of birth is interpreted as a symbol the Buddha as found in the Pali texts when indicating that during the lifetime of the looked at through the different eyes of the Buddha he would preach his doctrine authors are differently presented. throughout the seven big areas of India at that time. 2 A reader of the paper suggests that Somdet can be considered to represent Dhammayuttika sect The point should be noted that this is not a since it has been concluded that there is no matter of interpretation but the philosophy other Dhammayuttika morl:k contributing like behind the interpretation. Why does the him. It may be possible to think that Somdet's author choose to interpret the statement of work represents himself only, not Dhammayut­ in such a way, and no other? The tika movement. I think that even though there is answer to this question is clear if we are no other Dharnmayuttika leader contributing so aware of the fact that such interpretation is much as Somdet, this does not mean that the made within the scientific culture of spirit of rationality cannot be found in other Dharnmayuttika leaders' work. For example, Dhammayuttika sect of which the author is a Somdet Vajirayanavong. In his work, member. Science as understood by the Dhammanukrom, Somdet Vajirayanavong leaders of Dhammayuttika movement at that criticizes the doctrine of dependent origination of time, is a knowledge which is based on Buddhaghosa as an illogical theory. This empirical justification. This conception of criticism of Somdet Vajirayanavong later science is shared by a large number of influenced the theory of dependent origination of people in the world even today. .

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The influence of scientific thought on the critical thought in textual studies 10 Thai work of Somdet Vaj irayana can be found Buddhism. also in his other writings such as Mukkha (the manual of discipline for However, to say that we can find some monks). While a work like Buddhapravat scientific influence on the work of deals with Dhamma, a work like Vinaya Dhammayuttika Buddhist scholars during Mukkha deals with Vinaya. Both, the the earlier Ratanakosin period does not Buddha himself says, must be the master of mean that according to them the scientific the Sangha when the Buddha has passed must be brought, overtly, into away. So Dhamma and Vinaya are the heart textual studies, They never say anything of Buddhism. It seems that in the past before about science and the influence of science the rising of Dhammayuttika sect the texts on their thought should be viewed as which describe Dhamma (the Suttanta and informal. That is, they should be considered Abhidhamma Pitaka) and Vinaya (the as Buddhists whose spiritual culture was Vinaya Pitaka) were read by Thai Buddhist always Buddhist. To be a member of scholars as the holy scripture, implying that religion implies in itself to have some every word had to be respected and degree of religious faith and such a faith can understood literally. However, this never be replaced by a scientific mode of traditional way of reading the scripture thinking. Essentially, Dhammayuttika creates problems as it is clear that there are scholars may be best viewed as humanist some statements in the texts which are ­ thinkers. Science and humanism are contradictory, or can not be accepted by sometimes considered as the two modes of common sense. In the case of self­ thought that share some basic elements. contradiction, it is usually the case that such Theravada Buddhism is a version of statements are frequently overlooked by the Buddhism that is always described as the reader as if unsignificant. But in the eyes of humanist Buddhism. The image of the· Dhammayuttika leaders this kind of Buddha in Theravada Buddhist teaching is a statement has to be interpreted in a way that man, not a god or the God. Everything that there is no self-contradiction anymore. Self­ the Buddha teaches is a thing that can be contradiction is a subject explored in done through human effort. Help from the Western logic and one of the many other hands, whether of man or deity, is characteristi cs of science, as conceived by never necessary. Only through his own Dhammayuttika monks at that time, is that wisdom, can man do everything for himself. any self-contradiction must be strictly It should be noted that the term wisdom in avoided. The contribution of the this context implies humanist wisdom, the Dhammayuttika movement to the study of wisdom of a human being to judge and do Buddhism in Thai society is to provide a the right things for his own self and society. logical strategy for reading texts. In the work of Somdet Vajirayana it is usually The Buddhist texts were written by the detected that he always says this should be various scholars and sent to various cultures. explored and this is the first incident of This, possibly, accounts for the variation in

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contents. ln the earlier Pali texts the image is undoubtedly true that the way of thought of the Buddha seems to be human, but in of Dhammayuttika scholars is much admired some later texts he seems to be something by Buddhadasa even though he is not a special, not human anymore. We find the member of this Buddhist sect (Buddhadasa supernatural image of the Buddha in works belongs to Mahanikaya sect). In his lectures, that tells us about the life of the Buddha when he criticizes the work of the past which was full of many miracles. According scholars who are eminently respected such to Dhammayuuika scholars, this is a self­ as Buddhaghosa, Buddhadasa says he is contradiction found in the texts. It is following a way provided by Dhammayut­ impossible for the Buddha to be human and tika scholars. This can be see in some non-human at the same time. The work of degree as an affinity between the way of Somdet Vaj irayana such as Buddhapravat is thought of Buddhadasa and thinking mode written from the humanist perspective. of Dhammayuttika scholars.

A word of conclusion about the contribution Buddhadasa was not directly trained in of Dhammayuttika Buddhist scholars: It science. All of his knowledge about science seems that we can not find the clear-cut is entirely the result of his own personal influence of science on their work. But one education. There are some positive qualities thing that should be noted is that they are in science conceived by him. Buddhadasa the earliest Buddhist scholars in this country thinks that science is the best example of to be aware of the significance of being knowledge which can be trusted. The reason logical in textual studies. If we accept the why science enjoys being the most reliable assumption that logic and science have some knowledge according to him is that science relation, this may be grounds for accepting is gained by human experience. When we that there is some influence of science on hear someone say, 'There is a car over the work of Dhammayuttika scholars. That there,' in as much as we do not see that car is, the influence of science in Buddhist with our eyes, our knowledge about that car studies in the case of Dhammayuttika is not yet to be trusted, but after the moment movement seems to be methodological when we go and see the car for ourselves rather than the influencing the contents. our knowledge about the car then becomes The latter can be found in the work of the real knowledge. There are a number of Buddhadasa as will be examined later. sources of knowledge claimed by philosophy and religion. Some claim Science in Buddhadasa's View intu1t10n; Some claim testimony; but Buddhism, as interpreted by Buddhadasa, The status of Buddhadasa in Buddhist claims direct sense-experience. One of a studies in Thailand is very notable. number of qualities of Dhamma stated in Buddhadasa ( 1989: 178) says that the real Buddhist literature is that Dhamma is a Buddhism is science, not philosophy. This something to come and see for ourselves. statement is familiar to those who are Buddhadasa believes that the enlightenment interested in the teachings of Buddhadasa. It of the Buddha can be compared to the

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scientific process to gain the empirical even though devote all their life to the study knowledge. The enlightenment of the of the Buddhist texts but never do anything Buddha is sometimes understood by people as described in the texts, can never be called as the event when the Buddha sat alone and a Buddhist activity. The contents of speculated about things. This conception is Buddhist texts are full of the very rich strongly denied by Buddhadasa. The sources. The richness of the sources is Buddha was not a philosopher and his possibly admired by those who have the enlightenment was not a philosophical inclination to play intellectual games. There speculation, but a direct experience toward are two kinds of the way to study Buddhist the truth of life and the world. When the doctrine according to Buddhadasa's view. Buddhadasa says Buddh ism is science, not The first is scientific, and the second is philosophy; he means this. philosophical. To study Buddhist teaching as if it were an intellectual game is Buddhadasa's thought is criticized by some philosophical. On the other hand, to study Thai Buddhist scholars such as Professor Buddhist doctrine as if it were a manual for Ravi Bhavilai (whose opinions will be correct living is scientific. At this point, we examined next). The main point of find that the Buddhadasa has his own unique contention seems to be at the statement: meaning when he refers Buddhism as Buddhism is science. Professor Ravi science. Bhav ilai says that science in the Buddhadasa's view is not science as Some would argue that instead of saying understood by the scientists (Bhavilai and Buddhism is science we should avoid Tamthai 1994). Buddhadasa uses the term reference to the common understanding of science arbitrarily. Professor Ravi is a the word so that the Buddhadasa meaning be professional scientist, so his criticism is preserved. This may be true, but the worth considering; however, any human Buddhadasa thought concerning the concept idea must be formed on the basis of some of science should not be understood as purpose. Why does Buddhadasa say a merely literal invention. To use the term number of things about science and try to science as an instrument to express the compare Buddhism with it? This needs essence of Buddhist teaching has some some exploration. profundity. First of all, it must be accepted that science in its early stages was a To bring the concept of science into the discipline that tried to search for knowledge study of Buddhism by Buddhadasa has its on the basis of experi ence; trying to find out practical purpose. Buddhadasa believes that what is the truth in human activity through Buddhism is a practical religion in the sense various kinds of methodology. Religion says that any activity that does not lead to the a lot about the universe as does philosophy. cessation of suffering in life can not be Science differs from religion and phil osophy counted ·as a Buddhist activity. By this as it poses the very serious question what definition, a purely 'theoretical study of could be counted as truth. Certainly, truth Buddhism as done by the scholars, who must contain a quality of being j ustifiab le.

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According to science, nothing can be trusted such as God, scientific Buddhism teaches other than sense-experience. As a that man is his own . While fatalism master says the most direct way to know says that human life depends on chance, what is the real taste of an apple is supply be science says that human life can be eating it! In the same manner, science says determined by human beings. Scientific that the more direct way to know what is the Buddhism teaches that a human being can truth of the universe is to experience it! determine his own life. Whatever happens to Though science today seems to go into an him is his own responsibility and it there area of investigation that is beyond direct were a thing called God, he could not act on human experience, the meaning of scientific his own. Man is all his own master. knowledge in the vision of public is still the same as in the past. That is, science is still There were a number of study programs an example of the most reliable knowledge done by Buddhadasa during his lifetime ever produced by mankind. This may be worth considering here. These may be called the classical meaning of science, and considered as works done on the basis of the this meaning seems to be the thing accepted interpretation of Buddhist doctrine as by Buddhadasa when he speaks of science described previously. The first to be in his work. examined is the earlier experiment in the practice of Buddhist teaching made by him. Obviously, it cannot be said this is the only Buddhadasa ( 1970) says, in Ten Years meaning of science at this century. Modern Concerning Suan Mokkh, a lot about his science differs much from classical science. first experiment with spiritual training alone Some scholars of religion and philosophy in the forest monastery which later became would say some phenomenon that science well known as Suan Mokkh. It should be tries to explore these days is little different noted that this document describes the event from those being explored in religion and in which Buddhadasa as a young monk tried philosophy. However, science still enjoys its to search for the religious truth in a very classical characteristics. The c lassic~ ! part significant way. One who reads part of of science still plays the important role in Buddhadasa's notes (especially the part that the eye of public. Education provided by the describes his observation of nature around State of any nation still emphasizes a thing him) without knowing who the author is called scientific culture. may possibly think that it must be a work of a naturalist. To practise Buddha's teaching According to Buddhadasa, there are many is not to sit silently and insulate oneself forms of Buddhism. Some are a magical form a sense of the world around, but to Buddh.ism, Some a theist Buddhism, and observe the nature, the world, and the inner some a fatalist Buddhism. In Thailand we li fe of oneself. Truth is over there! In the can find all these forms of Buddhism but the rivers. In the sky. In the rain. In the real Buddhism is a scientific Buddhism, mountains. In the Ii fe of the forest. Buddhadasa says. Since science does not accept the authority of supernatural beings

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This naturalist way to explore Dhamma can sides. One is the epistemological side and be found in other works by him. For one is ethical side. Thus, truth necessarily example, anyone who is interested in the leads not to happiness. Scientific truth may thought of Buddhadasa must be acquainted be used as an example of thing we are with his political theory called Dhammic talking about! Socialism. In this theory, it is stated that it is the will of nature to treat everything equally. Two Views on Science of Thai The concept of the wi II of nature leads to Buddhist Thinkers the conclusion that the proper way for us to li ve in political society is to love others as The image of science in the eyes of ourselves. The point we want to discuss here Dhammayuttika scholars and Buddhadasa is not the content of the theory, but the way seems to be positive. This is not strange. by which the theory is derived. The long Science at the time of these Buddhist experience of living amidst nature led him thinkers enjoyed its highest epistemological to believe that nature has a will. Nature status even in the area of Wes tern according to Buddhadasa is the thing that philosophy. The early twentieth century is the Buddha calls Dhamma. The enlighten­ notable as the time of a philosophy called ment of the Buddha is simply a spiritual . It is generally known that cultivation through the observation of positivism is a philosophy based on nature. Buddhadasa believes his way scientific beliefs. Positivism states that only fol lows the Buddha's way. the justifiable can be counted as knowledge and the process of justification, in the Thouah Buddhadasa himself seems to look b positivist view, is nothing but a process of at science positively, he is fully aware of the sense-experience. It is said by positivist danaers hidden in science and technology. b philosophers that is completely Science has at least two statuses. Firstly, impossible. Buddhadasa is sometimes science can be considered as a kind of considered as a positivist Buddhist, whether knowledge·; the epistemological status of he would accept this or not. He is viewed as science. Secondly, science may be viewed such on the ground of his own works and it as an instrument for living. Science looked shou ld be mentioned that Buddhadasa's at in this sense differs from ordinary theory of two kinds of language is nothing instruments for living as it has so great a but a philosophical program to reduce all power to produce the sensual delight. metaphysical statements in Buddhist texts Science in this context is transformed into into empirical statements! This work looks the thing we call technology. Buddhadasa very like the work of a positivist criticized technology all through his li fe and philosopher at the beginning of this century. the main point of his criticism was that Hell and heaven are metaphysical concepts technology provides a way of living in according to Buddhadasa. In his theory of which only material is counted as two ki nds of language, these concepts are the goal of life. Knowledge created by translated into empirical sentences. That is, mankind seems to consist of at least two hell is nothing but a depressed state in

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human , while heaven denotes a state changed. The image of the atomic bombs of pleasure in human mind. Even Nibbana dropped on Hiroshima and Nagasaki is still which is the highest goal in Buddhist impressed on our . The changing is also reduced to an empirical statement. In image of science is partly due to technology. Buddhadasa's view, Nibbana is not at all a This seems to have influenced the view of metaphysical concept, but an empirical one. the public concerning the image of science That is, the concept of Nibbana as some mostly. However, the most influential thing mysterious place somewhere outside human that has changed the image of science is life is strongly rejected by him. The philosophical criticism. In Thailand there meaning of this highest Buddhist objective are some Buddhist thinkers who look at in practice is interpreted by him as science differently from Dhammayuttika a mental and spiritual state in which the thinkers and Buddhadasa. Among them we absence of suffering is found. It is a shall consider Professor Ravi Bhavilai and state we can touch by ourselves. Phra Dhammapitaka. Buddhadasa believes that all Buddhist concepts are empirical and to make them Ajarn Ravi is a professional scientist who is metaphysical is to make Buddhism not personally interested in Buddhist Buddhism. philosophy. The opinion of Ajarn Ravi concerning Buddhism and science begins When the time of pos1t1vism has passed, with his view on the difference between the every philosophical concept that at one time philosophical backgrounds of these two during pos 1t1v1st domination seemed knowledge systems. For Ajarn Ravi, science meaningless comes back and has to be explores a material world, while the world reinterpreted. Today, Positivism is criticized that Buddhism explores is a spiritual world. for being too narrow to understand the entire This fundamental difference makes truth of the universe. Likewise, the thought Buddhism and science very different in all of Buddhadasa is criticized by some Thai aspects. Ravi Bhavilai argues that there is Buddhist scholars as too narrow to represent nothing that can be called truth in science, entire Buddhist doctrine. It should be made while the main objective of Buddhist clear however, that the point of criticism is philosophy is pursuing truth (Bhavilai and not that Buddhadasa's beliefs are false. His Tamthai 1994:10-14). Truth is something philosophical stance can be viewed as a that will appear directly when man practises Buddhist stance, but there are other spiritual discipline. Knowing the truth is a dimensions in Buddhist doctrine which process in which we and the truth are cannot be understood through his merged into oneness. A man who very interpretation of Buddhist teaching. thirsty after drinking a glass of pure water immediately knows what is the taste of It can be said that at the time of water and how it slakes his thirst. The Dhammayuttika thinkers and Buddhadasa Buddha is a man who finds a river the image of science was positive, but after containing pure delicious water. After World War II the positive image of science drinking that water by himself he brings it

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for mankind generously. The Buddha's Furthermore, today science is progressing in enlightenment is compared to finding and a way in which speculation plays so much of drinking water. It is a direct experience. On an important role. In the past, the world that the contrary, science explores the universe science tried to discover was the sensible of matter through some other medium. For world. But the world explored by modern Ajarn Ravi, a scientific term (hypothesis, science is a world beyond our senses. This theory, or law) is nothing but a different world can be touched by our reason only, or degree of the same thing: speculation. So in some cases as says by our science is a way of testing the truth of things imagination. One time Einstein spoke of the through speculation. A scientist is a blind closed clock (Einstein and Infeld 197 1:31 ). man who tries very hard to discover where This clock represents the world beyond our a river of pure water is in some way other senses. Three men find this clock. They than by walking to the river, finding and want to know what kind of mechanism is touching it with his hands. Scientific inside, but they cannot open it and look. So knowledge is then a knowledge about the only thing they can do is speculate. As things, while knowledge in Buddhism is a their imaginations are possibly different, knowledge of things. their speculative knowledge about the clock can be different. Whatever they speculate, it The criticism of science as seen previously can never be claimed to be ultimate truth. needs some further explanation. Most of scientific knowledge today looks Epistemologically, the basis of science is like this Einstein's closed clock speculation. induction. David Hume, the British philosopher, notices that there is no It seems that for Ajarn Ravi the Buddha is a necessity in induction. That is, even though man who opens the clock and sees the we find that the sun rises in the East every reality inside, while scientists are the men morning, it is not inevitable that the sun will who look outside and walk around. This rise from the East tomorrow morning. So a stance makes him argue against Buddhadasa belief about the rising of the sun is who says that Buddhism is science. It should speculative. Likewise, a scientist conducts be noted that there is a serious question to an experiment with something, suppose the be asked: is it a religious requirement for conditions in which the rain is formed, and being a Buddhist to have the profound faith after sufficient experiment (for him), he that there is nothing in the world which is may find that under such and such beyond the vision of the Buddha. For Ajam conditions the rain is formed. In the process Ravi the answer is absolutely yes! A of his conclusion in order to make his Buddhist who does not believe in the discovery a scientific knowledge, a thing he wisdom of the Buddha cannot be called a must do is presenting all he finds in a form real Buddhist. His belief that the Buddha is of universal statement. This can be criticized a man who can open the clock and see like in· the same way as belief about the everything inside comes from this rising of the sun mentioned above. fundamental assumption. Buddhadasa uses Kalama Sutta as the ultimate criterion to

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judge what should be fo ll owed. In that Sutta 's (Capra the Buddha says that we should not be led 1994) is the most well known in Tha iland. merely by the word that comes from our In this book the author says that a Buddhist master' s mouth. This is interpreted by concept of voidness can be proven by Buddhadasa as permission to use our reason scientific experiment. Not only the concept and wisdom in studyin g the Buddha's of voidness, other important concepts in teaching. Faith is arranged in the lower Buddhist philosophy such as the concept of position than wisdom. dependent ori gination are also proven. A world of sub-atomic particles is a field Some Tha i Buddhist writers use scientific where the concept of separated entity is concepts in exploring Buddhist doctrine. totally meaningless. The Buddha says the For example, a concept of mind in world is empty. This statement can be Buddhism is explained through the scientific proven by the emptiness found in the world concept of energy. Ajarn Ravi disagrees of sub-atomic particles. And the Buddha with using scientific concepts like that. In an says that everything in the world must age when science is generally accepted as depend on other things. This statement is the highest achievement of human also proven by the reality of things found in inte ll ectua l acti vities some unclear concepts the world of sub-atomic particles. This later in reli gion are usually explained by the issue is much discussed in Capra's latest religious thinkers through scientific book The Web of Life (Capra 1997). concepts. God is sometimes proven by some scie ntific evidence such as the . Ajarn Ravi is well acquainted w ith this Mind in Buddhist philosophy is usually a scientific knowledge because it is a concern subject of doubt for people who are in his academic fi eld, but he never uses acquainted with the concept of the brain in these scientific findings in his explanation modern physio logy. A Buddhist w riter who o f Buddhist philosophy, w hi le other says that the mind is energy possibly finds Buddhist writers such as Dr Prasarn Tangjai that it is too hard to explain this Buddhist make much use of these scientific concept as an entity which is separate from researches. The reason for this is Ajarn the body since people are acquainted w ith a Ravi's vision of scientific knowledge as concept of brain as the source of mental described previously. For him, there is no phenomena. scientific knowledge independent of subjectivity. The world of sub-atomic Another aspect of using scientific tenns to particles is not such an objective world as it expla in Buddhist teaching is using some is possible onl y when it is observed by some scientific research to prove the validity of observer. Ajarn Ravi is an Abhidhamma Buddhist doctrine. In past decades, there scholar and he knows how the human mind have been a number of scientific books by plays the role in perceptual activities. For prominent scientists revealing the notable most people except the Buddha and the parall els between the truths in modern arahants, the world is always a subj ective physics and Eastern religions. Among these, world. We all have our worlds. So the world

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as described by a scientist is ultimately his ethical one. As it was said at the beginning world. To use scientific findings m of the paper, science is not merely a way of explaining Buddhist teaching is searching for knowledge, but it is also an fundamentally wrong as it uses a subjective ethical guideline for living. It is a common view to explore the objective truth. criticism that today science, technology, consumerism, and capitalism cannot be The firm position of Ajam Ravi is very separated. Logically, these concepts may be interesting. It is very difficult to find one imagined as separated concepts, but single person who knows well both actually, they have some notable Buddhism and science, but this quality is connections. Science gives nse to found in Ajam Ravi. His vision on science technology. Technology provides the and Buddhism is the result of a long efficient tools for making sensual delight. experience in the study and contemplation Capitalism aims at nothing but maximizing of these two different systems of thought. profits. To maximize profits demand must The confrontation between Buddhism and be increased. Demand will be increased science is sometimes best learnt from this when people feel their life is empty. kind of personal conceptual confrontation. Technology says that our life will be However, it should not be concluded that fulfilled if we possess sensual happiness. science in Ajam Ravi's thought is an evil. The whole world today is dominated by this Science and technology are part of human cycle, and ethically, science cannot be civilization. To be a Buddhist does not considered neutral. A materialist culture (a imply to reject science. A proper way for a culture which says that the highest goal of Buddhist is to know what is the essence of life is to have material pleasure) which is each. Man needs happiness and knowledge. spread throughout the world is rooted in the Buddhism teaches us how to have a happy soil of science and technology. life. Science, if properly used, will open our eyes from the dark of ignorance. Mind and Phra Dhammapitaka starts his arguments body have a different need, Our mind needs against science and technology with the Buddhism, while our body needs science. concept of true and false demands. For him, Ultimately, life should be viewed as the most basic ethical question to be asked oneness, and this oneness needs both by Buddhists is: which is the true demand physical and spiritual . and which is not. Suffering in human life occurs from a lack of knowing the Phra Dhammapitaka's View on difference between true and false demands. Science Phra Dhammapitaka accepts that human beings are created with natural desires. This The most comprehensive criticism of nature makes them inclined to flow along the stream of sensual fetters. Capitalism science s~em s to be that of Phra Dhammapitaka. The criticism provided by fully knows this weak point, so technology Ajam Ravi lays stress on the is developed to provide the most efficient epistemological aspect rather than the way of inventing materials for sensual

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pleasure. It is said that when the radio was values behind scientific research. The first is first invented people hoped this machine the idea to control nature. The second is the would change the face of education in the idea which states that human life will have a world, but actually; radios are used for meaning if it possesses material pleasure. sensual pleasure more than knowledge. The These two ideas can be said to be the same thing happened in a case of television fundamental ethical assumptions of science. and computers. Technology is mostly used Undoubtedly, the spirit of science is to to create a consumerist culture. change the world. Scientific research is all led by this vision. It should be noted that Phra Dhammapitaka speaks of two kinds of even though Buddhism and science share a suffering. The first is individual suffering, humanist stance, Buddhism does not think and the second is social suffering. Individual that man should try to change and control suffering is created by oneself, while the the world. The validity of a belief that man social suffering is created by the immoral is so great and that the world can be structure of society. It should be noted that controlled by man can be debated in the area science and technology play an important of metaphysics, and possibly no ultimate role in the case of social suffering. The rain conclusion will be reached, but ethically, an does not fall, then the farmers cannot plant attempt to control the world would seem to the rice. This is an example of social be proven dangerous. Today a branch of suffering. Why does the rain not fall? , genetic engineering, was shaken Because of deforestation. Why does the world with the research projects like the deforestation happen? Because demand for cloning of . animals. Compared with the wood has increased. Why does demand universe, man is like the dust among infinite increase? Because the desires of people are space. We have been born on a planet which stimulated. Why are the desires of people so we did not create. The earth and the sky s.timulated? Because it is the aim of existed before the time of our genesis. One economic systems in the capitalist world to day we shall leave everything behind and maximize profits as much as possible. At come back to the unknown darkness from this point, we find how science and which one time in the past we are brought technology are used. In capitalist marketing, out. The world is our temporary home, and the art of advertising is very important. It now we were trying to .change and control a can be said that the more science and home which we do not own. Morally, it can technology are developed the more efficient be asked if we have the right to do anything advertising strategies become. we want to do in a home that we do not build. In his famous public lecture Buddhism as a Foundation of Science, Phra Dhammapitaka In the modern world, science is much more ( 1992) raises some important questions criticized by the public. In the past the world concerning science. Firstly, whether science of science was the world of a group of the can be said free from any value or not? For learned scholars who did not think they him, the answer is no. There are two hidden should be morally responsible for their

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resear[. Today scientific research cannot Tamthai, a philosopher of be do independently of the morality of science once said: the road that science has society There is a need for some moral followed along its whole history is so founda ion of science. Phra Dhammapitaka narrow. It never touches an issue like how to seems to accept that in different societies have a happy life. Science has developed in the moral foundations of science can be a direction that looks like a separated road different too. However, he has some independent of society (Bhavilai and inclination to think that a proper ethical Tamthai 1994: 18-19). Religion differs from foundation of science should come from the science as it is more·concerned with society. thing called by Einstein cosmic religious The new century in Phra Dhammapitaka's feeling. Although Einstein says that this view must be a starting time for science to thing can be found in Buddhism, it does not change its old direction. Science may be mean that other religions cannot provide a wrong if it thinks that happiness will be moral foundation for science although they found in a complex techno logy-based do not share the cosmic religious feeling. innovation. Conversely, Buddhism says that The point is that a suitable moral foundation a happy life can be found easily in a simple of science must be contrary to the two ideas way of living. Science costs so much to as described above: an idea to control the attain a simple thing. This reminds us of universe and an idea which says that the Walt Whitman's poem, When I Heard the material pleasure is a goal of human life. As Learn 'd Astronomer. Capra said, and Taoism can be counted cosmic religions. Taoist ethics When I heard the learn 'd teaches us to follow the great Tao. To astronomer, fo llow Tao, the entire universe should be When the proofs, the understood as one unified field. Within this figures, were ranged in columns before me, oneness, nothing can be claimed above other When I was shown the things even human beings. All are members charts and diagrams, to add, divide, and of the oneness. According to Taoist measure them, morality, man has no moral rights over When I sitting heard the nature. So, The universe is the place where astronomer where he lectured with much man should learn to harmonize himself with applause in the lecture-room, nature, not to harmonize nature with How soon unaccountable I himself] became tired and sick, Till rising and gliding out I Finally, Phra Dhammapitaka proposes the wonder 'doff by myself, most important idea that science never has In the mystical moist night­ the objective to reach goodness. Wisdom in air, andfrom time to time, the Buddhist perspective is a harmonized Look'd up in perfect silence state between knowledge and goodness. at the stars. Science has played a specific role in (Whitman 1996:96) searching for knowledge only. Dr. Mark

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Conclusion happiness. So, The point is how can science serve that purpose. We are now talking about Thailand as a topic relevant to a concept of civil society. A Religion aims for huma~ha piness. The meaning of civil society is a society where Buddha and Jesus never tea how to know citizens know who they are and what is the world, but teach how o find happi'ness required. We speak of self-rule. We speak in the world. Buddhism accepts that some of self-realization. Certainly, this objective knowledge makes man happy, but some can never be reached without wisdom. The does not. Some knowledge in science seems civil society in a Buddhist perspective irrelevant to life as it aims mainly to serve should be a place where happiness is the human instinct to know. Exploring the harmonized with knowledge. This goal can universe can be taken as an example. be reached by wisdom, Buddhism believes. However, a scientific knowledge not What is the role of science relevant to this relevant to life is more acceptable than some goal.? The answer is not yet clear. However, scientific knowledge that has shaken the the nature of science, and seemingly most world this century. Certainly, it is very important, seems to be needed for making a difficult to draw a line and say on this side civil society. That is, science is a critical of the line a search for knowledge can be way of thinking. Critical thought means said to be moral and on that side of li ne it what? It means thinking from one's own cannot. But the inner sense can tell us rational beliefs. Human beings are created whether an academic activity is morally quite different in that their needs, both based on reason or not. Buddhism calls this physical and psychological, cannot be the inner sense Manussa-Dhamma, a human same. A civi l society should not be a place virtue. Science may become more beneficial where everyone is expected to do, think, or to mankind if it is harmonized with religion. feel like other people. Critical thought will make the differences between people cease At the beginning of the paper, we said that to be a problem. Science should be used to we would study the confrontation between support a spirit of open-mindedness. science and Buddhism in Thai society. It may be possible that such a confrontation Reason in some cases possibly makes our will end with harmonization. Science has life seem like walking on fire. A rational some negative influence on religion as it man does not necessarily live a happy life. says many things contrary to religious Some philosopher, like Arthur beliefs. In the West, is in Schopenhauer, accept that sometimes to conflict with Christianity. In the case of gain knowledge man must be depressed. We Thailand, such a negative influence of shall not discuss whether a life, of suffering science on Buddhism seems absent. The but an intellectual life can be counted a confrontation between Buddhism and good. life. We shall accept as an assumption science in Thai society is indirect. Precisely, that kn owledge can be harmonized with it is the confrontation between Buddhist values and consumerist culture. Science in

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some sense can be separated from Buddhadasa, . 1989. Me and Mine: consumerism, and technology not Selected Essays ofBhikkhu Buddhadasa, necessarily connected to consumerism. edited by Donald K. Swearer. New York: Some Thai Buddhist scholars, such as Phra State University of New York Press Dhammapitaka and Dr Praves Vasi, talk Capra, Fritjof. 1994. The Tao ofPhysics. New York: Bantam Books. about a sustainable development. A Capra, Fritjof. 1997. The Web ofLife. London: difference between capitalist and Harper Collins. consumerist development and sustainable Einstein, Albert and Leopold Enfeld. 1971. The development is that, in the former, science ofPhysics. Cambridge: Cambridge and technology are not necessarily Unversity Press. responsible for possible moral damage, Phra Dhammapitaka. 1992. Buddhism as a while in the latter science, technology and Foundation ofScience. Bankok: morality must be harmonized into oneness. Buddhadhamma Foundation. Walt Whitman, Leaves ofGrass. 1996. London: Every Man's Poetry. Ultimately, life is the most basic concern. Life is a natural gift. As part of the natural world, life must belong to the natural will. According to Buddhist doctrine, happiness will occur when life belongs to the law of Dhamma. Formerly, science explored nature, but in time science has changed and turned away from nature, and this is why science has caused mankind suffering. Buddhism and science in Thai society must share a friendly dialog. The major dialog should be the responsibility of the Buddhist scholars and the scientists, while the smaller dialog,- which is the more important, should be hosted inside oneself.

References

Bhavilai, Ravi and Mark Tamthai. 1994. Buddhism and Science: A Dialog concerning the Influence and Impact of Science on Buddhism. The Chulalongkorn Journal for Buddhist Studies, Vol. 1, No. 2. Buddhadasa, Bhikkhu .1970. Ten Years Concerning Suan Mokkh. Bangkok: Pacaryasara Press.

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