Page 46 - The International Journal of the Royal Society of Thailand Vol.XIII-2021

The International Journal of the Royal Society of Thailand
Volume XIII – 2021

what Loizzo recognizes as a distinction between Buddhism and modern science.
Whereas the models of perfect knowledge for the West are mathematics and

physics, whose standard of rigors provide a methodological foundation of what is
to be considered a science and thus real knowledge, Loizzo indicates that in
Buddhism the standard or model of knowledge is to be found instead in the

contemplative method, consisting in regulation and focusing of one’s own body
and mind in order for one to be able to perceive things directly and more distinctly
than possible when the mind is not as focused (Loizzo, 2006: 103). Recent attempts
to measure the functions of the brain while the subject is meditating, such as ones
9
done by Richard Davidson, is seen by Loizzo as only an attempt to reinforce the
notion that only the methodology of modern science—experimentation,
observation and quantification—is reliable as indicator of knowledge. This seems
to obscure the role of contemplative and meditative methods as reliable

methodology.

Furthermore, Loizzo clearly points out the differences in the goals of both
modern science and Buddhism. He says that goals in Buddhism is essentially to
change us for the better, both from the inside and outside. While physics perhaps

believes in the “Holy Grail” where all the problems of the natural phenomena can
be solved, Buddhism instead believes that no investigation into the phenomena
can be conclusive (Loizzo, 2006: 104). In addition, the goal of the biological sciences
is not only to understand how the phenomena function, but how one could
become evolved into a higher level of consciousness. In short, while science aims

primarily at understanding and explaining phenomena (with the implicit aim of
developing technologies out of the knowledge to cater to human needs and
desires), Buddhism looks at “knowledge” or “science” only as a means by which

ones achieves one’s ultimate goal in living.

9 See, for example, Zara Houshmand, Anne Harrington, Clifford Saron and Richard J. Davidson, 2002. “Train-
ing the Mind: First Steps in a Cross-Cultural Collaboration in Neuroscientific Research,” in: Visions of
Compassion: Western Scientists and Tibetan Buddhists Examine Human Nature, Richard J. Davidson and
Anne Harrington, eds. Oxford University Press, pp. 3-17.

A Reflection on Nalanda Monastery as an Inspiration for Promoting Scientific and Technological Capabilities in
36 Thailand