Hi Marsha,

I just wanted to interject here as I do so often, unwelcome.

Suffering is the term used by the West to translate the word which is
phonetically written as Dukkha.  It is said that Buddha said that
"Life is Dukkha".  To state to a Western audience that life is
suffering would be like saying: "Christ died on the cross for our
sins".  For indeed, in the Christian West, we place much emphasis on
suffering, and elevate it to some God-like endeavor.  If on the other
hand we translate Dukkha as "Bitter", we come away with another view.
Life can be considered Bitter since as we apprehend it, there seems to
be something lacking.  Lacking is our apprehention of the "sweetness"
which lies underneath.  Therefore, Buddha provided a method for
increasing the sweetness of life, and thus dispelling that nagging
feeling of insufficiency or incompleteness present in popular
formulations of life.  So, life is not Suffering, never was, never
will be.  To say so will scare so many people away from Buddhism,
since they Know it is not suffering.

MoQ provides another way to present a grand scheme of the universe.
It also has the potential to alleviate Dukkha.  Many in the West are
fine living life as it is presented to them in school.  Others are
dissatisfied and search for a better personal interpretation.  MoQ can
provide that, although it takes some unlearning to get it since it
doesn't just flow out of Western thought anymore than the tree of life
flows out of the Old Testament.

Yes, the eight-fold noble path does require some reasoning, but there
is of course much more involved than just intellectualizing.  You
mention insight as pertaining to soteriological study.  Insight within
the Buddhist practice is not a result of reading key ideas.  It is not
something that follows directly out of rational thought.  Insight is
like waking up after being asleep.  Being asleep does not prepare one
for waking up.  The concept of sleeping and waking is a pendulum
dichotomy that is part of this analogy.  Sleep does not disappear
forever once one wakes up, it mixes with waking in a cyclical fashion.

Gaining insight does not mean that one's previous insight is lost,
since it simply adds to what we are already aware of.  There is
nothing magical about insight either.  It happens every time you feel
hungry.  That hunger is then converted to thoughts, and you do
something about it.  Once insight is gained, one does something with
it, and it adds to one's life.  It is like like suddenly "getting"
one's relationship to a bicycle that one has been trying to learn how
to ride.  It is a hard thing to forget, but is is also not an end.  It
is just a useful tool for getting around when one doesn't want to
walk.

So, while the study of Buddhism may be soteriological, it's practice
is much more than that.  Buddhism does enhance one's use of pragmatism
since it reveals more to the observer as fact.  Buddhism is not
pragmatic any more than Beethoven's ninth symphony is pragmatic.
There is lots of doctrine and theory in Buddhism, at least to the
student, that may not have much fact associated with it when the
student begins.  The facts are created by the student him/herself.
It is a way of living, and cannot be used as a pragmatic tool for
indoctrination.  Practice does that.

Regards,
Mark

On Tue, Oct 11, 2011 at 10:53 PM, MarshaV <[email protected]> wrote:
>
> On Oct 11, 2011, at 4:02 PM, david buchanan wrote:
>
>>
>>
>> Steve said to Andre:
>> The question I have about this quote is what would it mean for someone to 
>> take his glasses off? I take it you see it as referring to Buddhist 
>> Enlightenment, but how do we square Buddhism and pragmatism?
>>
>
>
> Marsha:
> Buddhism is soteriological.  Reason, logical investigation, practices and 
> insights are focused towards the end of suffering.  If Buddhism is pragmatic, 
> its usefulness is in the pursuit of promoting compassion and extinguishing 
> suffering.
>
>
>
>
> ___
>
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