Zen and Science: Zen as an Ethical Guideline for Scientists’ Conducts

Abstract

What has not been fully discussed is the potential role of Zen as an overarching ethical guideline for the behavior of scientists as well as the consumers of science. According to Zen, the fundamental problem of all living beings is the karma problem, which has arisen from the ongoing evolutionary process, especially from the birth of the human beings. The term karmic conditions in this chapter refers to our tendency to prioritize the narrowly identified ego over others. This tendency can be called utilitarianism, materialism, militarism, and the money-ism. Unlike our image of sciences as being value-free and bias-free, sciences are in fact forms of human enterprise vulnerable to these karmas like any other human activities. The original Buddha foresaw the destruction of the world in the collections of karmas, called the triple poisons. The triple poisons include desire (e.g., craving, greed, thirst), divisiveness (e.g., hatred, anger), and delusion (of an independent eternal ego). The original Buddha also provided the solution for issues arising from the triple poisons. These include Zen, the embodiment of Dharma of Dependent Co-origination. This experience of wholeness is said to collectively transform our fundamental inclination from greed, anger, and delusion into generosity, compassion, and wisdom. Once again, I do not argue that all scientific activities are toxic or that all scientists should practice Zen. Rather, my intention is to postulate that all human activities, including science, need ethics to follow and that Zen teachings can serve as an overarching guideline for scientists and consumers of science in order to promote humanities and the welfare of global ecosystems. The Dharma of Dependent Co-origination stipulates that any activity affects the whole system: all people, all organisms, and all environments. The claim that science is 'value-free' is untenable because it is inherently connected to its surroundings, but in this chapter, I will discuss the harms of achieving a truly 'value-free' science. Instead, the enterprise of science might engage in more beneficial activities by embracing globally common values. (PsycINFO Database Record (c) 2017 APA, all rights reserved)