Why I'm Not a Buddhist | Evan Thompson
This episode features Evan Thompson, a professor of philosophy at UBC and author of "Why I Am Not a Buddhist." He challenges "Buddhist exceptionalism" and "Buddhist modernism," discussing Buddhism's Western appeal and its dialogue with science.
Deep Dive Analysis
17 Topic Outline
Introduction to Skepticism and Challenging Ideas
Evan Thompson's Early Exposure to Buddhism
Evolution of Critical Perspective on Modern Buddhism
Critique of Buddhist Exceptionalism
Debate on Secular Buddhism and Buddha's Teachings
Normative Nature of Concepts in Meditation
Re-evaluating the Translation and Meaning of Dukkha
Benefits and Limitations of Secular Mindfulness Programs
Historical Development of Buddhist Modernism
The Western Attraction to Buddhism and Science Validation
Concerns about 'McMindfulness' and Individualism
Discussion on Loving-Kindness and Self-Compassion Practices
Cosmopolitanism: A Framework for Inter-Traditional Dialogue
Role of Science in Exploring Contemplative Practices
Personal Identity and Calling Oneself a Buddhist
Evan Thompson's Other Books and Work
Clarification on Addressing Systemic Issues
6 Key Concepts
Skepticism
As defined by Dan Harris, it is not nihilistic cynicism but a good-natured challenging of ideas, both one's own and others'. He suggests that life is better without the pain of dogmatism and more interesting when open to new input.
Buddhist Exceptionalism
Evan Thompson's term for the belief that Buddhism is not truly a religion but rather a philosophy, therapy, or mind science, and is therefore superior to other religions. He argues this view distorts Buddhism's rich religious tradition and is historically inaccurate.
Buddhist Modernism
A historical term referring to a form of Buddhism that arose in Asia, particularly during colonial encounters with the West. It emphasizes meditation and presents Buddhism as rational and scientific to counter Western criticisms, appealing to Westerners but often misrepresenting Buddhism's historical essence.
Dukkha
An important Buddhist term often translated as 'suffering.' Evan Thompson argues that translating it as 'dissatisfaction' or 'unsatisfactoriness' waters down the Buddha's original message, which he believes conveyed a deeper sense of pain and the inherent unsatisfactoriness of impermanent existence, necessitating a path to liberation.
McMindfulness
A critical term used to describe the commodification of mindfulness and meditation practices. Evan Thompson suggests it often leads to an exclusive focus on individual well-being, potentially overlooking or failing to address larger systemic and structural issues of inequity and injustice.
Cosmopolitanism
A philosophical concept advocated by Evan Thompson as a framework for inter-traditional dialogue, rather than an alternative to Buddhism. It posits that humanity is one family with diverse traditions (religious, scientific, philosophical) that should engage in critical conversation to foster mutual understanding and human flourishing, without one tradition seeking to validate or reduce another.
8 Questions Answered
Buddhist exceptionalism is the belief that Buddhism is not a religion but a philosophy, therapy, or mind science, making it superior to other religions. Thompson criticizes it because he believes it distorts Buddhism by denying its religious aspects and presenting it as historically inaccurate.
Evan Thompson suggests that while Buddhism, like all religions, evolves and secularizes, the rhetoric of exceptionalism attached to secular practice is problematic. He argues that what is reconstituted as secular can still be religious in a broader sense, involving social practices of meaning-making, ritual, and community.
Modern mindfulness practices, such as Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT), secularize certain aspects of traditional Buddhist meditation, like right mindfulness and right understanding, by excising them from the larger Buddhist framework and recasting them in secular terms for new communities.
Modern Buddhism, or 'Buddhist modernism,' arose in Asia (e.g., Sri Lanka) during colonial encounters with the West in the 18th and 19th centuries. Buddhist reform movements emphasized meditation and presented Buddhism as rational and scientific to counter Christian claims, and these aspects were then appealingly exported to the West.
Thompson argues that the evidence for meditation's effects on the brain is often overhyped and tentative, and that science is sometimes used to 'proselytize or preach' by claiming it validates a religious value system. He believes it's an unbalanced way of thinking to rely solely on science for the validation of meaning, as science describes the world but doesn't validate value systems.
McMindfulness refers to the commodification of meditation and mindfulness, often imported into systems where people are suffering. Thompson argues that it can lead to an obsessive focus on individual well-being, potentially covering over or failing to address larger social, systemic, and structural issues of inequity or injustice.
Thompson is ambivalent about modern metta practice, suggesting it can feed cultural narcissism by focusing on mentally simulating warmth rather than direct action. He has 'real problems' with the concept of self-compassion, finding it can reinforce self-preoccupation and individualism, though he acknowledges its common-sense benefits.
Thompson advocates for 'cosmopolitanism,' a philosophical framework where Buddhism and science (and other traditions) engage in open, critical dialogue. This means seeing them as different frameworks of understanding, allowing them to challenge each other's assumptions, and fostering mutual improvement without one trying to validate or reduce the other.
16 Actionable Insights
1. Foster Cosmopolitan Dialogue
Adopt a ‘cosmopolitan’ mindset by recognizing humanity as one family and fostering empathetic, critical dialogue across diverse traditions (religious, philosophical, scientific). This approach aims to sharpen understanding, improve mutual knowledge, and create richer forms of human flourishing, rather than seeking conversion or one-upmanship.
2. Practice Good-Natured Skepticism
Deeply value and practice good-natured skepticism by challenging your own ideas and others’ ideas, rather than nihilistic cynicism. This makes life better by preventing dogmatism and opens your mind to new input from other people.
3. Engage Challenging Perspectives
Actively seek out and engage with challenging ideas and people who hold them, even if they contradict your long-held beliefs. This process forces you to critically examine and fully think through your own convictions.
4. Recognize Normative Frameworks
When engaging with practices like meditation, be aware that the concepts used to frame your experience are normative and value-laden, not neutral observations. Understand that you are being guided to look in a certain way, informed by specific values, rather than simply observing objective reality.
5. Avoid Buddhist Exceptionalism
Resist the idea that Buddhism is uniquely rational, scientific, or superior to other religions, or that it isn’t a religion at all. Recognize it as a historically evolving religious tradition to avoid distorting its nature and to foster a more accurate understanding.
6. Question Science as Validation
Be wary of claims that spiritual practices are ‘validated by science’ in a way that legitimizes them as superior or purely objective. Science describes, but does not validate value systems, and such claims can be a philosophical confusion used to proselytize.
7. Cultivate Historical Consciousness
Develop a deeper historical consciousness when evaluating philosophical or religious traditions. This helps understand why certain traditions or interpretations become attractive at specific times and avoids a narrow perspective.
8. Embrace Holistic Flourishing
Adopt a ‘maximalist’ approach to human flourishing, utilizing a diverse toolkit of practices including psychotherapy, medication, access to nature, friendship, meaningful work, exercise, and healthy diet, in addition to meditation. This holistic approach aims to improve overall well-being and address suffering.
9. Practice Loving Kindness (Metta)
Incorporate ‘Brahma Viharas’ or loving kindness (metta) practices into your routine to boost your capacity for warmth towards yourself and others. This can counteract individualism and potentially lead to greater engagement in the world and helping other people.
10. Prioritize Self-Care for Justice
Prioritize self-care to cultivate the personal resources needed to address larger societal injustices. Taking care of yourself equips you to be more resilient and effective in engaging with and working towards systemic change.
11. Be Vigilant Against McMindfulness
Be aware of the ‘McMindfulness’ phenomenon, where meditation practices are commodified and used to address systemic issues at an individual level. This vigilance helps avoid papering over larger political, systemic, and structural problems that require collective action.
12. Understand Dukkha as Suffering
Understand ‘dukkha’ in Buddhism as ‘pain’ or ‘suffering’ rather than merely ‘dissatisfaction.’ This avoids watering down the core message and helps grasp the unsettling, transformative nature of the Buddha’s original teachings, which emphasize impermanence and inherent unsatisfactoriness.
13. Explore Secular Mindfulness Programs
Consider exploring secularized mindfulness programs like Mindfulness-Based Stress Reduction (MBSR) or Mindfulness-Based Cognitive Therapy (MBCT). These can be beneficial for dealing with chronic pain or illness without requiring explicit religious belief.
14. Critically Evaluate Meditation Science
Approach claims about meditation’s effects on the brain with critical awareness, recognizing that any activity changes the brain and many studies have methodological limitations. Distinguish cultural hype from scientific rigor, noting that most studies are underpowered and under-controlled.
15. Ask Ethical Questions About Knowledge
Continuously ask ethical questions about knowledge: what is truly important, valuable, and actionable to know, given our finite nature. This guides the pursuit of knowledge towards genuine human well-being and ethical action.
16. Read Diverse Philosophical Texts
Read stories and scriptures about Buddhist philosophy, or other philosophies and religions. This provides exposure and understanding of diverse worldviews and historical contexts.
6 Key Quotes
Life is better, in my experience, when you're not putting yourself through the subtle pain of dogmatism, clinging to beliefs that you know somewhere in your psyche may not be fully supportable.
Dan Harris
My misgivings really crystallized at that phase about how the science-Buddhism dialogue had been evolving.
Evan Thompson
Buddhism is superior to any other religion. And the concepts that we would use to describe other religions, like faith or supernatural agency, divinity, God, those don't really apply to Buddhism. And this is a modern rendition of Buddhism that just is not historically accurate.
Evan Thompson
Science is being used to proselytize or to preach, and that I object to.
Evan Thompson
The validation of cello playing comes in a social human context of performance and valuing music. And it certainly doesn't tell us anything about the meaning of what he's playing.
Evan Thompson
I've learned a lot more about how to be a good person and how to be kind by dealing with like my teenagers berating me for my shortcomings.
Evan Thompson