Analysis of The Philosophy of Buddha Article by Bahm Archie - Book Report/Review Example

Archie J. Bahm: The Philosophy of Buddha Author’s Life Bahm remains a renowned American philosopher, having produced a wide array of heart-touching philosophical books and principles (Beyer 44). The professor was born on 21st august 1907. He died at the age of 95 on the 12th March 1996 (Beyer 44). Despite scanty knowledge about the childhood experiences of Archie, he grew up to become a renowned professor and a prominent personality in management (Beyer 44). He acted as the chair to the Department of Philosophy in the University of New Mexico in two stints; the first from 1954 to 1955 and the second between 1964 and 1965 (Beyer 45). During the peak of his educationist career, he actively participated in promotion of ideological exchange, a prospect that drove him to joining various philosophical organizations (Beyer 45). In addition, he was party to signing of several manifestos targeted towards promotion of human welfare. In this respect, he was involved in the signing of the Humanist manifesto (Beyer 45). His educational career was a long and highly diverse one. He studied at Taylor University in Indiana (Beyer 46). While still a freshman in the institution between 1925 and 1926, his cognitive reasoning was transformed, aligning him into what he would later be; the seeker of truth (Beyer 46). In this line, he opted to major in Philosophy during his MA and PhD studies at the University of Michigan (Beyer 46). During this time, he categorically outlined that his philosophical personality was modeled by the theoretical and ideological principles of Roy Wood Sellars, a philosopher credited for his direct approach to philosophical problems (Beyer 46). In his truth orientation, Archie particularly concentrated on the disparity between science, technology and religion (Beyer 46). In his earlier works, he outlined his fundamental commitment towards betterment of the world through reinforcement of religiously compliant moral principles (Bayer 96). In his inputs in the religious affirmation, he outlined an array of values and principles expectable of human beings (Bayer 96). Some of the principles he outlined include need for creed, self reliance, tolerance, critical thinking and versatility. Above all, he advocated for appreciative and idealistic personalities (Bayer 96). In his outlining of his philosophical biography, Archie noted the existence of several controversies in Christian doctrines hence proposing review of such doctrines to align to primary human wants (Beyer 46). Brief book summary In beginning, the author provides a preface, which outlines the principle driving factors behind its production. In the first chapter of the book, Archie discusses the theoretical provisions of Gotama help the readers to understand Buddhism better (Bahm 20). Moreover, the book looks into the four truths of Buddhist religious faith including that life is a culmination of suffering, selfish drive causes unhappiness, and Buddhists must refrain from these selfish desires and also use the eightfold path to realize any change (Bahm 20). The third chapter of the book gives a definition of the eightfold path that people can use to ensure personal happiness (Bahm 42). In fact, the author is able to show that some teachers are applying the eightfold path strategy to take back their students to the middle way (Bahm 42). However, the author admits that some forms of Buddhism are marred by instances of perfectionism. Further, the author discusses some fundamentals of Buddhism in attempt to shade more light on their practical implications (Bahm 43). Significance of Book This book makes attempts to define the path to true happiness. In their determination, the author appreciates that people are hardly satisfied with their lives, hence the need to establish the root of true happiness (Allen 7). This is in line with the propositions of Allen, which indicates that Buddhists need to embrace happiness if they are to realize personal satisfaction (Allen 4). Therefore, a reader who keenly reads the concepts in the book and puts them into practice is likely to experience immeasurable change in their lives (Allen 4). They are highly likely to experience true happiness, peace, love and joy (Allen 6). This is further stressed by Beyer who notes that lack of joy and happiness among Buddhists stems from their appraisal of misconceptions about the religion (Allen 77). Research Based Analysis In the first chapter of the book, Archie outlines the central importance of the philosophical provisions of Gotama in promoting conclusive understanding of Buddhism, an approach shared with Allen’s work (Carrithers 28). In this sense, the author exhibits concern over failure of many people to conclusively and accurately understand the ways of Buddha (Carrithers 28). In this light, he outlines various fundamental observations of Gotama (Carrithers 28). Firstly, holy men were not beggars. Secondly, he sheds light on Buddha's take on economic perspectives (Carrithers 28). To this end, the Gotama principle concludes with an outline of Buddha’s promises. Firstly, he promised salvation to rescue people from suffering (Bahm 20). He also established that there is no need to worry when things are not going in accordance to the expectations (Bahm 20). In another perspective, this book looks into the four truths of Buddhist religious faith (Bahm 20). The first truth, as outlined, is that life is a culmination of suffering and that every person must pass through some degree of suffering at some point of their lives (Bahm 20). Secondly, he outlines that unhappiness is principally caused by selfish drives (Bahm 20). The third truth, therefore, advices all Buddhists against having selfish desires. Finally, the book outlines that the fourth truth involves application of the eightfold path to realize change (Bahm 21). The book outlines the misconceptions that have revolved around Buddhism for centuries (Bahm 26). In this line, Archie is categorical that many teachings of Buddha Gotama were misconceived, though to varying degrees (Bahm 26). Such misconceptions, Bahm notes, were likely propelled by many factors (Bahm 26). These include probable failure in communication and comprehension by the congregate, hurdles in memorization of the messages delivered and progressive invention of the message (Bahm 27). Moreover, they could have been caused by inaccurate compilation and reference to later ideological schools of thoughts about the message (Bahm 27). Further in the text, the author outlines the roles played by desires and frustrations (Bahm 88). In general, Archie points out that human suffering are a result of frustration (Bahm 88). This is specifically due to the ability of frustrations to cause rebirth of an individual. Following such rebirth, Bahm indicates that the new body is susceptible to physical and emotional hardships (Bahm 88). In the last sections of the book, the concepts of greed, presence of soul, Dyana, Nirvana and Sangha are discussed (Bahm 54). In line with the four noble truths, the book is indicative that human suffering and dissatisfaction originate from lack of satisfaction of personal desires (Bahm 54). In the concept of Nirvana, the book points out that it is a setup that is free of time influence (Bahm 54). As such, it involves no tolerance to ageing or death. Therefore, Buddha teachings indicate that Nirvana is a setting of absolute happiness. On the line of Sangha, the book points that it is a spiritual community consistent of members of a specific Buddhist order (Allen 56). It may also be used to imply a form of collaborative friendship meant for communal good (Allen 56). The book is a classic piece of work that should not only be used as a depiction of the foundations of Buddhism, but a trans-religious direction towards common good. In the book, Bahm shows commitment towards harmonization of world religions (Bahm 28). He discusses and compares the different religious setups to outline the strengths and weaknesses of each (Bahm 28). Looking further in this work, it is evident that Bahm has shown appreciation towards imperfection in Buddhism (Bahm 93). This ideology is also outlined in Beyer’s book. In this regard, he shows the value of holding on one’s principle; the principle of revealing exclusive truth (Bahm 92). In normal circumstances, it would be expected that his ideological reasoning would be influenced by his love for the religion. In reality, this does not happen (Bahm 93). The outlining of the historical context of this book is strategic. From theological revelations, Buddhism is a religion that has been on the receiving end of transformative changes (Allen 5). In this sense, many changes have occurred in the religion. For instance, current revelation on the concept of meditation shows that the practice is practiced among laymen as well (Allen 5). On the contrary, ancient meditation was only practiced among the royals of specific lineages (Conze 10). To this end, it is evident that the author’s analysis of historical context and changes in Buddhism is integral in conclusive understanding of the religion’s directionality in modern world (Conze 10). Reviewing this commendable philosophical masterpiece, it comes out that Bahm has been able to make a wide array of contributions towards the understanding of true fundamental principles of Buddhism (Bahm 45). Firstly, his comprehensive coverage of the theorems and teachings of Buddha is exceptional. In vividly outlining the four noble truths and discussion of their founding principles, Bahm has successfully instilled a sense of knowing in the readers (Bahm 45). Further, his coverage of the teachings of Gotama is conclusive (Bahm 45). Looking at this book, it can be used as an ideal reference material in Buddhism. The book further uses case examples thus outlining the applications of theoretical perspectives in daily life (Bahm 44). As an example, the author proposes that the eightfold path can be used by trainers to ensure their students are trained in the ways of the light (Bahm 44). In another perspective, the author has been able to outline the causes of misunderstandings and misconceptions, prospects which Buddhism has long been associated with (Harris 2). In this regard, Bahm categorically submits that the Buddhist religion is neither perfect nor imperfect (Bahm 42). He outlines a comparison of Buddhism to other religions of the world including Christianity and Judaism (Bahm 42). Through such comparative analysis, it is possible for the readers to easily identify the good morals entailed in Buddhism and consequently learn to adore the religion (Bahm 42). Further, the book discusses the origins of the various misconceptions that have marred the concept of Buddhism (Bahm 42). Through creation of a vivid understanding of the genesis of such misunderstandings, the book is enlightening readers to adore the truths about Buddhism as opposed to blatant lies that have been mistakenly considered as truths over long time (Allen 67). Conclusion In summary, the life of the philosopher is worth emulation. His immense level of success is a great inspiration to many upcoming learners. His leadership qualities were exceptional. In line with his leadership prowess, it is no surprise that he worked many institutions (Bahm 99) as an educator. Through his educational life, it is clear that Bahm transformed many lives. Further, his commitment to truth is worth recognition. Unlike other educators, Professor Archie believed in truth as the true source of happiness. In this respect, his change of major is indicative that students should indulge in an academic field which they feel would provide them with ideal happiness in life (Bahm 50). This has not been the case in many modern setups in which the parents attempt to dictate what they want their children to pursue. In finality, this book is ideal bedrock in the study of truth. It is a work that is dictated by principles as opposed to personal feelings (Bahm 51). However, some sections in the book indicate the author’s hatred towards some religions, which he deems as perpetrators of lies. Such a case involves Christianity and Judaism (Bahm 52). Works Cited Allen, George. The Buddha’s Philosophy. New York: Macmillan, 1959. PDF. Bahm, Archie. J. The Philosophy of Buddha. New York: Harper and Row, 1958. Web. Beyer, Stephan. The Buddhist Experience: Sources and Interpretations. Encino, CA: Dickensen, 1974. PDF. Carrithers, Michael. The Buddha. Oxford, UK: Oxford University Press, 1983. Web. Conze, Edward. Buddhist Meditation. New York: Harper and Row, 1969. PDF. Harris, Elizabeth. What Buddhists Believe. Oxford, England: Oneworld Publ., 1998. Print. Read More