Why I Am Not a Buddhist

by Evan Thompson

Overview

A provocative essay challenging the idea of Buddhist exceptionalism, from one of the world’s most widely respected philosophers and writers on Buddhism and science

Buddhism has become a uniquely favored religion in our modern age. A burgeoning number of books extol the scientifically proven benefits of meditation and mindfulness for everything ranging from business to romance. There are conferences, courses, and celebrities promoting the notion that Buddhism is spirituality for the rational, compatible with cutting‑edge science, indeed, “a science of the mind.” In this provocative book, Evan Thompson argues that this representation of Buddhism is false.
 
In lucid and entertaining prose, Thompson dives deep into both Western and Buddhist philosophy to explain how the goals of science and religion are fundamentally different. Efforts to seek their unification are wrongheaded and promote mistaken ideas of both. He suggests cosmopolitanism instead, a worldview with deep roots in both Eastern and Western traditions. Smart, sympathetic, and intellectually ambitious, this book is a must‑read for anyone interested in Buddhism’s place in our world today.

Product Details

ISBN-13:	9780300264678
Publisher:	Yale University Press
Publication date:	02/08/2022
Pages:	240
Product dimensions:	5.00(w) x 7.75(h) x 0.88(d)

About the Author

Evan Thompson is professor of philosophy at the University of British Columbia and a fellow of the Royal Society of Canada.

Table of Contents

Introduction 1

1 The Myth of Buddhist Exceptionalism 23

2 Is Buddhism True? 56

3 No Self? Not So Fast 86

4 Mindfulness Mania 118

5 The Rhetoric of Enlightenment 140

6 Cosmopolitanism and Conversation 165

Notes 191

Acknowledgments 219

Index 221

Editorial Reviews

Following in the tradition of Bertrand Russell's Why I Am Not a Christian, Thompson delivers a timely rebuttal to what he calls Buddhist modernism, the idea, loosely, that Buddhism is not a religion but a science of the mind. The argument Western Buddhists need to hear.”—Kirkus Reviews

“Presents a convincing case against Buddhist exceptionalism and scientific defenses of the tradition . . . The clarity of Thompson’s arguments, including his explanations of models of consciousness, and his genuine regard for Buddhism (despite his skepticism toward claims of superiority) avoid the pitfalls of many similar critiques.”—Publishers Weekly

“A truly compelling critique of Buddhist exceptionalism and of modern Buddhism as a whole.”—Sam Littlefair, Lion’s Roar

"Why I Am Not a Buddhist is an excellent work of philosophy. Thompson demonstrates a formidable understanding of the topic and his honest critique shows great intellectual courage. Anyone interested in Buddhism would do well to engage with this timely and compelling book."—Hane Htut Maung, Philosophy East and West Journal

"A provocative, insightful, and challenging critique of what he calls 'Buddhist modernism.'. . . [A] philosophical and cosmopolitan conversation that Thompson exemplifes so eloquently."—A. Minh Nguyen, Asian and Asian American Philosophers and Philosophies

"A devastating and comprehensive critique."—Jonardon Ganeri, Asian and Asian American Philosophers and Philosophies

"Evan Thompson has given us another lovely book. . . . It is a penetrating look at the Buddhist modernist movement as we see it today, and a penetrating critique of some of the most problematic aspects of that movement. It is sympathetic, generous, and honest. It is full of insight, and a great read."—Jay L. Garfield, Asian and Asian American Philosophers and Philosophies

“A refreshing, original, and insightful contribution to our understanding of ‘Buddhist modernism’ . . . prodigious and important work, which promotes a way of thinking that embodies the very best of cosmopolitan philosophy.”—Christian Coseru, Asian and Asian American Philosophers and Philosophies

“Why I Am Not a Buddhist . . . actively participates in a cosmopolitan project by considering and inviting interlocutors of its own. Thompson’s writing is exceptionally clear, and his book is well suited to sparking conversations among readers from different backgrounds, which has the potential to lead to new and different collective forms of knowing.”—Constance Kassor, Asian and Asian American Philosophers and Philosophies
 
 

“Thompson's erudite and eminently engaging essay should be required reading of all those interested in Buddhist modernism.”—Robert Sharf, University of California, Berkeley

“Philosophy should be a project reaching beyond age-old geographical divides, a project anchored on critical reason to promote human transformation. With inspiring intellectual courage, Thompson shows us the way forward.”—Marcelo Gleiser, Dartmouth College

"In this beautifully written philosophical memoir, Evan Thompson takes us through his incredible intellectual journey that begins in boyhood at the utopia of Lindisfarne and brings him to the deepest precincts of both Buddhist philosophy and cognitive science. A deeply thoughtful book."—Owen Flanagan, author of The Geography of Morals

“This book should be required reading for the increasingly large number of scientists and philosophers who are interested in understanding Buddhism”—Alison Gopnik

“This is a wise and thoughtful book. Buddhism, from this perspective, turns out to be many things, but not a science of the mind.”—T.M. Luhrmann, author of When God Talks Back

From the Publisher

10/28/2019

Philosopher Thompson (Mind in Life) presents a convincing case against Buddhist exceptionalism and scientific defenses of the tradition. He opens by showing how the image of Buddhism as especially rational, wise, and empirical arose relatively recently and ignores the historical complexities of the tradition and its faith claims. He next critiques evolutionary psychology as an insufficient, flawed model for asserting the truth of Buddhism. “The self that the Buddha targets as the object of self-grasping—the self as a personal essence—isn’t the only way to understand the self, especially in the context of cognitive science and philosophy today.” He persuasively unpacks the mindfulness craze to show that research on the benefits of meditation (including brain scans of those meditating) is “tentative” and that “the experienced benefits of mindfulness practices... are inseparable from the social and communal settings.” Thompson challenges the aligning of “enlightenment” with scientific understanding by Buddhist modernists as inconsistent because nirvana has many meanings and is based on faith. In his conclusion, he calls for a robust cosmopolitanism that welcomes debate among divergent ideas. The clarity of Thompson’s arguments, including his explanations of models of consciousness, and his genuine regard for Buddhism (despite his skepticism toward claims of superiority) avoid the pitfalls of many similar critiques. This cogent argument will interest readers who are skeptical of Buddhism. (Jan.)

Publishers Weekly

2019-09-29
A scholarly response to mainstream Western Buddhism.

Following in the tradition of Bertrand Russell's Why I Am Not a Christian, Thompson (Waking, Dreaming, Being, 2014, etc.) delivers a timely rebuttal to what he calls Buddhist modernism, the idea, loosely, that Buddhism is not a religion but a science of the mind. Thompson confronts Buddhist modernism as it has been popularized by writers such as Robert Wright, Sam Harris, Stephen Batchelor, and Joseph Goldstein by returning Buddhist teachings and practices to their cultural contexts. Mindfulness meditation, for example, is commonly understood today to reveal the nature of the mind, but as Thompson points out, it "is a practice that shapes the mind according to certain goals and norms, such as making the mind calmer and less impulsive." He makes similar arguments about other central positions of Buddhist modernism, such as the illusory nature of the self, the meaning of enlightenment, and the scientific evidence for the truth of Buddhism. Thompson shows all of these to be far more complex and contested within Buddhism than is widely claimed by modernists. Alongside his criticisms, Thompson offers a positive vision of Buddhism's place in a larger cosmopolitanism. He wishes, finally, "to be a good friend to Buddhism." If he is a friend, though, he is an awfully stern one. As vigorous and informed as Thompson's approach is, it is ultimately more impressive than engaging. One advantage Wright, Harris, and Batchelor have over Thompson is that each is a more elegant stylist. But the precision and technicality of the book are central to Thompson's project. He can't very well get into the weeds as he needs to without getting muddy. While this reality may preclude him from the wide readership his antagonists know, it is a price he pays voluntarily in an effort to keep his readers honest.

The forceful, if labored, argument Western Buddhists need to hear.

Kirkus Reviews