The physiological constraints of our neuro-sensory instrumentation limit the information we receive and from which we fashion our impressions. These limitations precede the psychological issues of data generation and analysis described by Ioannidis [1]. Scientific models widely accepted for at least 50 years [2,3] suggest that the peripheral and central nervous systems do not provide direct information about phenomena as they exist in nature. Instead, perceptible phenomena stimulate sense organs to produce nerve impulses. Sensory nerve impulses are not replicas of (...) the phenomena stimulating their production. The brain, by obscure mechanisms, then fabricates personal experience from the sensory nerve impulses. The relationship of phenomena to the brain's experiential construct is unknown. Since evidence is produced by sense organs and the brain (neither of which incorporates bona fide replicas of phenomena), all scientific conclusions are likely false in the sense that they are not based on direct knowledge of phenomena as they exist in nature. (shrink)

I believe that the Buddhist paradigm of the phenomenal world—particularly, the Buddhist assertion that the phenomenal world is not as it appears—is supported by a scientific analysis of perception. When we consider carefully the basics of human perception, as understood by modern science, it becomes clear that phenomenal events are not represented as they truly are. This infidelity of information transfer from external phenomena to personal experience is consistent with the Buddhist view of the world as 'illusory'. Further, I would (...) argue that the creation of an illusory external world by our sensory instrumentation is compatible with the Buddhist doctrine of the non-duality of perception and perceiver. (shrink)