| 5517 | Individuals don't exist, but are conventional names for sets of elements [Buddha] |
| Full Idea: There exists no individual, it is only a conventional name given to a set of elements. | |
| From: Buddha (Siddhartha Gautama) (reports [c.540 BCE]), quoted by Derek Parfit - The Unimportance of Identity p.295 | |
| A reaction: I take this to arise from an excessively spiritual concept of a human being, which faces Descartes' problem of how to individuate non-physical minds, when they have no clear boundaries. Combine dualism with a bundle theory, and you have Buddhism. |
| 7277 | The perfect man has no self [Zhuangzi (Chuang Tzu)] |
| Full Idea: As the saying goes, 'The perfect man has no self' | |
| From: Zhuangzi (Chuang Tzu) (The Book of Chuang Tzu [c.329 BCE], Ch.1) | |
| A reaction: This seems to be quoted with approval. This is interesting because it implies that lesser beings do have a self, and that having a self is a moral issue, and one which can be controlled. One could, I suppose, concentrate on externals. |
| 7286 | To see with true clarity, your self must be irrelevant [Zhuangzi (Chuang Tzu)] |
| Full Idea: When a man discerns his own self as irrelevant, he sees with true clarity. | |
| From: Zhuangzi (Chuang Tzu) (The Book of Chuang Tzu [c.329 BCE], Ch.6) | |
| A reaction: Seeing 'with clarity' is only one of the ways of seeing, and one mustn't unquestioningly assume that it is the best. Wisdom should contemplate vision with and without the self, and then rise higher and compare the two views. Compare Parfit (Idea 5518). |
| 7906 | When the Buddha reached the highest level of insight, he could detect no self in the world [Ashvaghosha] |
| Full Idea: The great Buddha passed through the eight stages of Transic insight, and quickly reached their highest point. From the summit of the world downwards he could detect no self anywhere. | |
| From: Ashvaghosha (Buddhacarita [c.50], XIV) | |
| A reaction: In the manner of Nietzsche, I am inclined to say that they find what they want to find, because that is their value. They want to get rid of the self, and dream of a mode in which existence continues without it. Is Buddhism opposed to human life? |
| 21294 | A continuous lifelong self must be justified by a single sustained impression, which we don't have [Hume] |
| Full Idea: If any impression gives rise to the idea of self, that impression must continue invariably the same, through the whole course of our lives; since self is supposed to exist after that manner. But there is no impression constant and invariable. | |
| From: David Hume (Treatise of Human Nature [1739], I.IV.6) | |
| A reaction: This is a rather dogmatic application of the requirement that all knowledge must be founded in experience. It fails to recognise that knowledge of the thing having the experiences is a rather special case. We must ask for the best explanation. |
| 21295 | When I introspect I can only observe my perceptions, and never a self which has them [Hume] |
| Full Idea: When I enter most intimately into myself I always stumble on some particular perception or other, of heat or cold, love or hatred, pain or pleasure. I never can catch myself at any time without a perception, and never observe any thing but the perception. | |
| From: David Hume (Treatise of Human Nature [1739], I.IV.6) | |
| A reaction: It isn't like looking for your car in the car park. The prior question should be: assuming you do have a persisting self, what would you expect introspection to reveal about it? |
| 21298 | We pretend our perceptions are continuous, and imagine a self to fill the gaps [Hume] |
| Full Idea: We feign the continued existence of the perceptions of our senses, to remove their interruption; and run into the notion of a soul, and self, and substance, to disguise the variation. | |
| From: David Hume (Treatise of Human Nature [1739], I.IV.6) | |
| A reaction: Modern neuroscience (according to Dennett) endorses this, because the brain continually fills in gaps in experience (as it fills in the blindspot during normal vision). |
| 21304 | Identity in the mind is a fiction, like that fiction that plants and animals stay the same [Hume] |
| Full Idea: The identity we ascribe to the mind is only a fictitious one, and of a like kind with that we ascribe to vegetable and animal bodies. It cannot therefore have a different origin, but must proceed from a like operation of the imagination upon like objects. | |
| From: David Hume (Treatise of Human Nature [1739], I.IV.6) | |
| A reaction: Sustained purpose is Hume's common factor. Is the identity over time ascribed to the body of a single animal nothing more than a fiction? It is a wise ascription, compared to stupid ascriptions to gerrymandered objects. |
| 21308 | We have no impression of the self, and we therefore have no idea of it [Hume] |
| Full Idea: Every idea is derived from preceding impressions; and we have no impression of self or substance, as something simple and individual. We have, therefore, no idea of them in that sense. | |
| From: David Hume (Treatise of Human Nature, + Appendix [1740], Appendix) | |
| A reaction: This spells out with beautiful simplicity how his empiricist assumptions lead him to this sceptical view. No logical positivist could reject this thought. Personally I favour empiricism with added inference to the best explanation. |
| 21310 | Does an oyster with one perception have a self? Would lots of perceptions change that? [Hume] |
| Full Idea: Suppose an oyster to have only one perception, as of thirst or hunger. Do you consider any thing but merely that perception? Have you any notion of self or substance? If not, the addition of other perceptions can never give you that notion. | |
| From: David Hume (Treatise of Human Nature, + Appendix [1740], Appendix) | |
| A reaction: A splendid addition to his earlier sceptical thinking. We could form a different conclusion. Suppose I do have a self. If my multitudinous perceptions were reduced to a single perception of agonising pain, would that remove the self? |
| 4175 | It is as perverse to resent our individuality being replaced by others, as to resent the body renewing itself [Schopenhauer] |
| Full Idea: It is as perverse to desire the continuity of one's individuality which is being replaced by other individuals, as to desire the permanence of the body's substance which is always being replaced by new substance. | |
| From: Arthur Schopenhauer (The World as Will and Idea [1819], IV.54) | |
| A reaction: If I let that go, what am I supposed to hang on to? Nothing? Non-existence is not an attractive condition to aspire to. |
| 24099 | We contain many minds, which fight for the 'I' of the mind [Nietzsche] |
| Full Idea: Many minds are housed within humans like creatures of the sea - they battle one another for the mind 'I'. | |
| From: Friedrich Nietzsche (Unpublished Notebooks 1881-82 [1882], 4[207]) | |
| A reaction: I am happy to use the word 'I' for the sense of central control of focus and choice, but there doesn's seem to be an actual organ of the Self, so it is a fiction, but one which reflects the general picture of what happens. I can pick a drive to foster. |
| 7148 | The 'I' is a conceptual synthesis, not the governor of our being [Nietzsche] |
| Full Idea: The 'I' (which is not the same thing as the unitary government of our being!) is, after all, only a conceptual synthesis - thus there is no acting from 'egoism'. | |
| From: Friedrich Nietzsche (Writings from Late Notebooks [1887], 01[87]) | |
| A reaction: Compare Sartre in Idea 7116. Since I am inclined to define the self as the controller of the brain, I am intrigued by the remark in brackets. Presumably he considers the self to be a fiction, and that animals don't have one. I think, probably, animals do. |
| 7138 | The 'I' is a fiction used to make the world of becoming 'knowable' [Nietzsche] |
| Full Idea: I take the 'I' itself to be a construction of thinking, of the same rank as matter, thing, substance, individual, purpose, number: that is, only a regulative fiction used to insert a kind of 'knowability' into a world of becoming. | |
| From: Friedrich Nietzsche (Writings from Late Notebooks [1887], 35[35]) | |
| A reaction: Personally I consider the 'I' to be a very real brain structure, which controls the multitude of brain operations, and focuses them on the survival and success of the organism. |
| 4527 | Perhaps we are not single subjects, but a multiplicity of 'cells', interacting to create thought [Nietzsche] |
| Full Idea: The assumption of one single subject is perhaps unnecessary; perhaps we are a multiplicity of subjects, whose interaction and struggle is the basis of our thought and consciousness, an aristocracy of 'cells' in which dominion resides equally. | |
| From: Friedrich Nietzsche (The Will to Power (notebooks) [1888], §490) | |
| A reaction: A nice combination of Humean scepticism, and an anticipation of the modularity of mind. Was Nietzsche thinking about evolution? It goes with his doubts about reason (if we are run by a committee). |
| 6475 | In perception, the self is just a logical fiction demanded by grammar [Russell] |
| Full Idea: In perception, the idea of the subject appears to be a logical fiction, like mathematical points and instants; it is introduced, not because observation reveals it, but because it is linguistically convenient and apparently demanded by grammar. | |
| From: Bertrand Russell (The Analysis of Mind [1921], Lec. VIII) | |
| A reaction: In 1912, Russell had felt that both the Cogito, and the experience of meta-thought, had confirmed the existence of a non-permanent ego, but here he offers a Humean rejection. His notion of a 'logical fiction' is behaviouristic. I believe in the Self. |
| 20114 | Everyone is other, and no one is himself [Heidegger] |
| Full Idea: Everyone is other, and no one is himself. | |
| From: Martin Heidegger (Being and Time [1927], p.165), quoted by Rüdiger Safranski - Nietzsche: a philosophical biography 09 | |
| A reaction: Safranski describes this as the idea of 'structural self-evasion'. He detects the same idea in Nietzsche's 'Daybreak'. |
| 23498 | The modern idea of the subjective soul is composite, and impossible [Wittgenstein] |
| Full Idea: Therre is no such thing as the soul - the subject, etc. - as it is conceived in the superficial psychology of the present day. Indeed a composite soul would no longer be a soul. | |
| From: Ludwig Wittgenstein (Tractatus Logico-Philosophicus [1921], 5.5421) | |
| A reaction: This seems to endorse Descartes' claim about the essential unity of the mind. I think Hume is in the background of LW's thought. Presumably the psychologist offered a 'composite' view. Prior discussion of belief leads into this remark. |
| 7115 | Maybe it is the act of reflection that brings 'me' into existence [Sartre] |
| Full Idea: Might it not be precisely the reflective act that brings the me into being in reflected consciousness? | |
| From: Jean-Paul Sartre (Transcendence of the Ego [1937], I (B)) | |
| A reaction: He admits some sort of self a second-order entity, but this is 'transcendental', and essentially an illusion. This elimination of the first-order self clears the way for the existential view, that we can create whatever self we want. I disagree. |
| 7121 | The Ego only appears to reflection, so it is cut off from the World [Sartre] |
| Full Idea: The Ego is an object that appears only to reflection, and is thereby radically cut off from the World. | |
| From: Jean-Paul Sartre (Transcendence of the Ego [1937], II (D)) | |
| A reaction: This is the culmination of Sartre's attack (in 1937) on the Ego, paving the way for the freedom of existentialism. Personally I don't accept this picture of the Ego as a second-order fiction. My Ego is part of my relationship with the World. |
| 7370 | The brain is controlled by shifting coalitions, guided by good purposeful habits [Dennett] |
| Full Idea: Who's in charge of the brain? First one coalition and then another, shifting in ways that are not chaotic thanks to good meta-habits that tend to entrain coherent, purposeful sequences rather than an interminable helter-skelter power grab. | |
| From: Daniel C. Dennett (Consciousness Explained [1991], 8.1) | |
| A reaction: This is probably the best anti-ego account available. Dennett offers our sense of self as a fictional autobiography, but the sense of a single real controller is very powerful. If I jump at a noise, I feel that 'I' have lost control of myself. |
| 7655 | The work done by the 'homunculus in the theatre' must be spread amongst non-conscious agencies [Dennett] |
| Full Idea: All the work done by the imagined homunculus in the Cartesian Theater must be distributed among various lesser agencies in the brain, none of which is conscious. | |
| From: Daniel C. Dennett (Sweet Dreams [2005], Ch.3) | |
| A reaction: Dennett's account crucially depends on consciousness being much more fragmentary than most philosophers claim it to be. It is actually full of joints, which can come apart. He may be right. |
| 5518 | It doesn't matter whether I exist with half my components replaced (any more than an audio system) [Parfit] |
| Full Idea: It is quite uninteresting whether, with half its components replaced, I have the same audio system, and also whether I exist if half of my body were simultaneously replaced. | |
| From: Derek Parfit (The Unimportance of Identity [1995], p.302) | |
| A reaction: It is impossible to deny this, if the part replaced is not the brain. My doubt about Parfit's thesis is that while I may not care whether some modified thing is still me, my lawyers and the police might be very concerned. |
| 5349 | For Buddhists a fixed self is a morally dangerous illusion [Flanagan] |
| Full Idea: According to Buddhism, the idea of a permanent, constant self is an illusion, and a morally dangerous one. | |
| From: Owen Flanagan (The Problem of the Soul [2002], p.161) | |
| A reaction: We are familiar with the idea that it might be an illusion, but I am unconvinced by 'morally dangerous'. If you drop both free will and personal identity, I can't see any sort of focus for moral life left, but I am willing to be convinced. |