David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Zygon 45 (4):871-882 (2010)
On the stage of the religion-and-science dialogue, Buddhism, especially Tibetan Buddhism, is a late arrival. However, thanks primarily to the long-standing personal interest of the Dalai Lama, the Tibetan tradition he represents has come to engage deeply with various disciplines of modern science. This essay follows the active engagement that has occurred particularly in the form of the biannual Mind and Life dialogues between the Dalai Lama and scientists. From the perspective of an active participant, I present the careful deliberations that ensure constructive parameters for these dialogues so that no one side can exert a hegemonic voice. I explore the challenges that are likely to confront the Buddhist side from its encounter with science, particularly with respect to its worldview. I identify specific areas where the two sides can and do engage in concrete collaboration, especially with respect to investigating healthy qualities of the mind and the effects of conscious mental training for attention and emotion regulation. Finally, I explore the question of the possible impact of this dialogue on modern science
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References found in this work BETA
George Dreyfus & Evan Thompson (2007). Philosophical Theories of Consciousness: Asian Perspectives. In Philip David Zelazo, Morris Moscovitch & Evan Thompson (eds.), The Cambridge Handbook of Consciousness. Cambridge.
Francisco Varela, Evan Thompson & Eleanor Rosch (1991). The Embodied Mind: Cognitive Science and Human Experience. MIT Press.
Citations of this work BETA
Willem B. Drees (2012). Science and the Religions of the World. Zygon 47 (3):477-480.
Willem B. Drees (2013). Islam and Bioethics in the Context of “Religion and Science”. Zygon 48 (3):732-744.
Willem B. Drees (2013). Rich Religion and Science: AsIan Religions, Ian Barbour, and Much Else. Zygon 48 (4):853-858.
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