| by Ishara de Silva
( May 11, 2013, London, Sri Lanka Guardian) The materialist/idealist debate in philosophy can be transcended if we see - both - mind and matter moving to the same end – the total elimination of suffering (Buddha’s purpose for mind), and that would equal Heaven (Christianity, Catholicism, Judaism, Islam) but in this life not an afterlife, even if an afterlife exists.
Buddhism and Hinduism could also be incorporated into this model if the road to Heaven on Earth is seen to take place over life episodes, the concept of Rebirth, a kind of spiritual materialism. Karl Marx only said the first four stages of history (primitive man, feudalism, capitalism and then socialism/communism). But, could the next stages lead us all the way to Heaven, even if Earth is seen by scientists to have a limited timespan? And would this model be a good way of overcoming religious, scientific and philosophical differences – a Cern request?
Both Buddha and Hegel put an emphasis on Mind as primary while materialists like Marx, put matter first. Hegel was what is known as an “idealist” — according to him, mental things (ideas, concepts) are fundamental to the world, not matter. Material things are merely expressions of ideas — in particular, of an underlying “Universal Spirit” or “Absolute Idea.”
Marx joined the “Young Hegelians” (with Bruno Bauer and others) who were not simply disciples, but also critics of Hegel. Although they agreed that the division between mind and matter was the fundamental philosophical issue, they argued that it was matter which was fundamental and that ideas were simply expressions of material necessity. This idea that what is fundamentally real about the world is not ideas and concepts but material forces is the basic anchor upon which all of Marx’s later ideas depend.
Absolute idealism is Hegel's account of how existence is comprehensible as an all-inclusive whole. Hegel called his philosophy "absolute" idealism in contrast to the "subjective idealism" of Berkeley and the "transcendental idealism" of Kant and Fichte, which were not based on a critique of the finite and a dialectical philosophy of history as Hegel's idealism was. Here, the exercise of reason and intellect enables the philosopher to know ultimate historical reality, the phenomenological constitution of self-determination, the dialectical development of self-awareness and personality in the realm of History.
For his part, while the Buddha advised the people to take steps to alleviate poverty and establish a sound economic base, he constantly warned them about the dangers of falling victims to consumerism. The Buddha presented various precautionary measures to avoid falling into the clutches of consumerism which induces individuals not only to exploit his fellow beings but even the environment which is so vital for the survival of the humankind. He used an apt parable about a fig fruit glutton to show the danger as well as the folly of succumbing to consumerism. In the same source the Buddha advocates the practice of balanced life (Samajivikata) as an effective check against whole heartedly embracing consumerism.
Ajahn Jagaro, a modern day monk, states: “In Buddhism we say that we strive to protect ourselves and to protect others. By protecting myself, I protect others, by protecting others, I protect myself. So the aim of a Buddhist is to create outer harmony and inner peace. We say that "The mind is the forerunner to all things". The quality of the mind is that which determines the quality of fife, so that if we see continuous strife, confusion and conflict in the world, wars, discriminations and exploitations then that can only reflect the quality of the minds of human beings. So the individual minds of human beings must also be in a state of confusion, conflict, oppression and aggression, because all actions, whether good or bad, have "mind as the forerunner". In Buddhism we place great emphasis on the mind. We train the mind so that we begin to understand the mind, and ultimately to liberate it.”
But the resolution of the mind/matter dilemma, as expressed above, may be helped along by considering – both – mind and matter as important, and essentially having a dual purpose. If mind is moving to the end of suffering, in Buddhist eyes, then so, too, can material reality. Heaven may well be the end product of the development of human societies as scientific and technological advances make that prospect all the more plausible.
ABOUT THE AUTHOR:
Ishara de Silva edited Britain’s first national paper for the South Asian community, the Asian Times, and was invited to participate in global research on “future leaders” by Opinion Leader (UK).
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