..续本文上一页mans” belief, understanding, practice and actualization, then, all religions would be in a category of dump. “Science is the only way to resolve people”s doubts. I proclaim to replace religions with science, this is to open up our true belief. It is slow by finally we will reach there” (Chen, 1917).
Of course, Chen”s view on religion was developed in a specific circumstance. In the early 20th century, under the Western countries” invasion and colonization, China was split in various territories, which brought endless civil wars and feudal system restoration. Facing the serious crisis, Chinese intellectuals considered the failure of traditional Chinese culture and political system, which constrained the development of China”s social progress and civilians” consciousness. The way to save China from the crisis was to throw away old Chinese culture and adopted Western science and democracy to form a New Culture. In his latter publication, Chen realized that religion was the big part of the old culture, the New Culture, definitely, cannot be complete without it (Chen, 1920).
In recent years, the fast development of Chinese economy reinforces the advancement of science, many people are wondering what is the Buddhist perception towards it
As Wang (2008, p.29) notes that Buddhism is totally different with Christianity in terms of philosophy, logic, ethics, view of life and the world. The unique way to understand our life and to recognize the world formed the dialogue foundation between Buddhism and science. Huang (2008, p.95) and Yang (2008, p. 141) pointed out that Buddhism is never a religion of anti-science, in contrast, it always accompanies and digests the scientific findings or achievements for its development. This tradition carries forward not only in contemporary China but also in ancient India. Chan Master Shen Yan Shi (1987, p.36-54) also said Buddhism is different with science, but it”s very scientific. It emphases the importance of science, such as, one of the crucial skills for a Bodhisattva is to mater some skills in medical, construction and engineering areas in the ancient time.
In 1970s, when personal computers came into our daily life, we never thought it would become one of the main communication powers in the world. In 1990s, when the internet spread out in our “global village”, the whole world”s information technology has changed extensively. After only ten some years, to many people, computer and internet become the integral part of their lives. The sudden success in just about any field has become impossible without information technology. In farming, manufacture, education, medicine, entertainment, banking or whatever, information technology is apparently set to change everything that human beings do in advanced society. Initiation in the process of information handling, transmission, storage and retrieval is the key to future prosperity and to qualitatively different ways of life. Failure to proceed in this direction seems carrying dire consequence.
In the United Nation”s 2008 Vesak day celebration, delegates from all over the world, came to the agreement that internet has already been the important tool for information, exchange, dialogue and education between monastic community and lay Buddhist community, monastic community and non-Buddhist community, inter-communication within lay Buddhist community, and lay-Buddhist community and non-Buddhist community. Ven. Pannyavaro (2009), webmaster of Buddhanet which based in New South Wales, who proclaims that the new information technology requires us not only use the new methods to communicate and promote Buddhism, but also apply the new concept to gather online Buddhist community, and offer the new social value and spiritual food for the public.
As what Mc…
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