دانلود کتاب Buddhism and Modern Physics From Individuals to Relations Volume 1_ Non-Technical Summary – بودیسم و فیزیک مدرن از افراد تا روابط جلد 1_ خلاصه غیر فنی

توضیحات

The focus of this book is investigation of the distinctions between the independent individuality

and interactive relationality of physical, non-living phenomena as described by some interpretations

of contemporary physics and Buddhism. Neither physics nor Buddhism are monolithic systems, but

rather have many different schools of thought. Generally, however, Buddhist philosophy focuses on

relationships more than objects, and actually proposes that independent individual physical things or

independent external phenomena do not exist. Some interpretations of physics propose views that

are consistent with that Buddhist view.

Consistent with Western philosophy and especially physics usage, we define a phenomenon as

the object of ones senses, what we detect by them and infer by our reasoning to exist separately or

externally. The question remains whether there are such things independent of perception and our

conceptions about thema question that modern Western philosophy and Buddhism have examined

extensively. Indeed, the modern physics of quantum mechanics and relativity has brought a scientific

focus to this question also, resulting in explicit experiments exploring the relationships. Hence, we

will examine this question here as a ground that must be firmed in order to talk about physical reality

altogether. My conclusion is that it is reasonable to assume that such a reality exists, and we proceed

based on that conclusion. However, it remains an open question what the nature of that reality might

be. This will form the focus of our exploration.

A phenomenon may be an object, entity, event, interaction, process or property. Properties may

be relational (extrinsic) or intrinsic. In this language, the Buddhist view, therefore, is that completely

independent intrinsic properties do not exist. We will take that view as a hypothesis and examine it

critically. We will work at the intersection of four disciplines: philosophy of science, Buddhist

philosophy, Western analytic philosophy and physics. The focus of our study in terms of Buddhist

philosophy will be Madhyamaka, the middle way.

The Western approach is typically an attempt to understand the ultimate nature of physical

reality of essentially independent physical entities and relations between them. This is the objectoriented

view. The Madhyamaka view is to determine the relational interdependence existing

throughout phenomena. This is the relationality view.

We will rely heavily on results from physics research. Contrary to many books in the genre of

Buddhism and science, this one takes a very favorable view of science, and in particular physics. I

am a physicist with graduate training and decades of work in the field. Additionally, I have

extensively studied philosophy of science as part of research for an older masters degree and recent

Ph.D. research. While science does not seem to be the only form of knowledge, I will justify the view

that if we are to have the best understanding of physical reality that we can have now then we must

use the best physics knowledge that we currently have. However, we must distinguish such

knowledge that we can trust from such knowledge that is tentative or developing.

We start with an exploration of the nature of science. We discuss, explain and justify the

standard views and the standard elements of how to distinguish science, physics and physics theories

from other enterprises and conceptual structures. However, contrary to the more commonly promoted

view that I label fundamentalistthat the ultimate nature of reality can be found in the most basic of

physical phenomena and componentsand universalismthat all truths pertain universallyI

rather argue for a pluralist interpretation of scientific knowledge that I name Physical Pluralism. It

surprised me when I discovered pluralist physics views during research for my dissertationI

started as a universal fundamentalistand I only slowly became convinced that a pluralist system of

some sort could be valid and have factual correspondence with the physical world. I am not quite a

born-again pluralist, but I do find significant justification for the view.

We must note early in the discussion that the purpose of Buddhist philosophy is to relieve

suffering of all sentient beings. Buddhist teachers describe the way to such relief in teachings on a

personal path. The purpose of Buddhist philosophy is not to philosophically convince someone about

the nature of physical reality or to have them believe in a highly abstract conceptual framework.

Rather, its purpose is to show them how we can be free of such suffering by following a personal path

that generally involves learning, contemplating and meditating. The first of these three uses

conceptual mind, the second uses a mixture, and the third leads us into use of other aspects of our

human cognitive structures, what we might call non-conceptual awareness.

Yet, Buddhism also teaches that there are two aspects of confusion that cause suffering: (1)

mistaken views about the nature of reality and (2) conflicting emotions. The Buddha summarized this

view in the well-known four noble truths. We will not examine the personal path towards liberation

from the suffering that is due to conflicting emotions except in a very indirect way. Specifically, if the

reader is looking for guidance in her own path and struggles with emotional conflict, the author

suggests she look elsewhere. Additionally, if the reader is interested in views about the nature of

mind, this book will not provide much guidance.

The major topic discussed here is the physical nature of physical reality, especially as

discussed by modern science and philosophy of science. When we have an accurate understanding of

that nature, then at least some of the sources of suffering may be obviated.

Some Buddhist teachers court Western philosophy and scientific knowledge, and some say that

there is no basis for dialogue, due partly to the drastically different purposes and partly due to their

respective non-intersecting premises. However, this is not my view, and we will, therefore, discuss

the ways in which these disciplines intersect. The main intersections are that each requires we test the

tenets and conclusions directly, rather than use blind faith, and each seeks the truththe truth will set

you free. These, I think, are sufficient for dialogue.

The first step in such a dialogue is to be open to question all of our pre-existing beliefs. We

will discuss the need for empirical testing of our beliefs, and rely heavily on such testing in

determining what is true. Without such empirical testing, we must rely solely on logic and intuition,

yet in physics research, those have frequently failed us. The balance of these ingredients is necessary

for comprehensive understanding.

Buddhism also uses logic and empirical testing. In Buddhism there are traditionally four kinds

of knowledge that include (1) direct cognition, which corresponds to reliance of empirical evidence;

(2) inferential cognition, which corresponds to use of logical analysis in philosophy and theoretical

thinking in science. In addition, Buddhism relies on words of the Buddha and yogic direct cognition,

which is personal expert testimony. We will also put much stock in such testimony by philosophers

and scientists, yet not take it as gospel. Rather, we will question and test it against empirical findings,

just as we will do the same to the relevant sacred tenets of Buddhist philosophy. Just as we now

judge that Einstein made serious errors, we might have to say the same about some of the ancient

Buddhist scholars and enlightened meditation masters when they argue using ancient philosophies

concerned with the nature of physical reality. We have learned much in 2,500 years, which should

surprise no one. None of my analysis, however, reflects on my extremely high respect, devotion and

allegiance towards Buddhist teachings regarding a personal journey towards liberation from all kinds

of suffering. I find them unexcelled and comprehensive.

Nonetheless, in contrast to many books in this genre and in the more general literature of

Buddhist philosophies, this book does not leave the Buddhist concepts explained uncritically. This is

not a presentation of Buddhist gospel. We will examine those philosophies and arguments in detail,

but with the purpose to see if they are true in our context. Buddhist scholars have discussed and

debated these philosophies for 2,500 years, and there have been many disagreements. We will add to

the discussion.

The central Buddhist concept that we discuss and use is shunyatapronounced shun-ya-ta.

Most scholars and Buddhist teachers translate this as emptiness, or more accurately being empty of

inherent nature. We examine this concept not simply as it is explained and argued by Buddhists and

philosophers of Buddhism, but also against contemporary standards of what makes logical,

philosophical, scientific and physics sense. I conclude and demonstrate that manyif not allof the

standard arguments for shunyata as a universal principle in the domain of physical reality are

philosophically weak, perhaps even illogical, and it is very difficult to find correspondence with

empirical scientific understanding of the nature of that reality when we apply what I have called

fundamentalist interpretations. When we apply pluralist interpretations, we find more coincidence.

Hence, although the ancient arguments may not hold up to what we know nowwhich should

not surprise usI find that there is sufficient reason to take shunyata as a hypothesis and test it against

current physics knowledge. When we interpret shunyata within the knowledge framework of Physical

Pluralism, and with application of contemporary standards of philosophical logic, we discover its

relevance, importance, and some truth.

This Volume 1: Non-Technical Summary provides a brief introductory treatment of the topic

designed for the general audience. You may read Volume 1 independently from Volume 2:

Comprehensive Edition. Both volumes provide background and develop concepts from a nontechnical

and non-specialized starting point. However, this Volume 1 stops there, while in Volume 2

we examine extensive treatments of controversies, complexities and technical details, plus elaborate

explanations and examples. Volume 2 contains hundreds of citations and footnotes, while Volume 1

has no footnotes and few citations, although both have complete bibliographies.

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ترجمه ماشینی :

تمرکز این کتاب بررسی تمایز بین فردیت مستقل و رابطه تعاملی پدیده‌های فیزیکی و غیر زنده است که توسط برخی تفاسیر فیزیک معاصر و بودیسم توصیف شده است. نه فیزیک و نه بودیسم سیستم های یکپارچه نیستند، بلکه مکاتب فکری مختلفی دارند. با این حال، به طور کلی، فلسفه بودایی بیش از اشیاء بر روابط متمرکز است و در واقع پیشنهاد می کند که چیزهای فیزیکی مستقل یا پدیده های خارجی مستقل وجود ندارند. برخی از تفاسیر فیزیک دیدگاه هایی را پیشنهاد می کنند که با آن دیدگاه بودایی سازگار است. مطابق با فلسفه غرب و به ویژه استفاده از فیزیک، ما یک پدیده را به عنوان ابژه حواس ، آنچه توسط آنها تشخیص می دهیم و با استدلال خود استنباط می کنیم که به طور جداگانه یا خارجی وجود دارد تعریف می کنیم. این سؤال باقی می ماند که آیا چنین چیزهایی مستقل از ادراک و تصورات ما درباره موضوع موضوع وجود دارد که فلسفه مدرن غربی و بودیسم به طور گسترده مورد بررسی قرار داده اند. در واقع، فیزیک مدرن مکانیک کوانتومی و نسبیت، تمرکز علمی را نیز بر روی این پرسش قرار داده است، که منجر به آزمایش‌های صریح برای کاوش در روابط

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