The term Critical Buddhism was first used by Hakamaya Noriaki as the title of a book he published in 1990. In the book, the author defines the term “as the position that ‘Buddhism is criticism’ or that ‘only that which is critical is Buddhism.’ Hakamaya further uses the term “critical philosophy” to distinguish it from “topical philosophy.”
Both Buddhism and science prefer to account for the evolution and emergence of the cosmos and life in terms of the complex interrelations of the natural laws of cause and effect.
So it is critical to be aware of what specific forms of meditation one might be investigating when engaged in collaborative research so that complexity of meditative practices being studied is matched by the sophistication of the scientific research.
Another area where a critical perspective is required on the part of the scientists is the ability to distinguish between the empirical aspects of Buddhist thought and contemplative practice on the one hand and the philosophical and metaphysical assumptions associated with these meditative practices.
Buddhism is founded on the rejection of certain orthodox philosophical concepts, in which the Buddha had been instructed by various teachers.
The Buddha criticized all concepts of metaphysical being and non-being, and this critique is inextricable from the founding of Buddhism.
Although early Buddhism (Hinayana) is contrasted with later Buddhism (Mahayana) in that the latter emphasizes striving for the enlightenment of all (apparent) beings rather than simply oneself, in neither case can the motivation for ethical living be called 'selfish', because Buddhist doctrine holds the notion of a 'self' to be illusory.
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