Topic 5: The Self in Western and eastern Thoughts

Western Eastern
(Greek and Judeo-Christian Traditions) (Classical Indian and Chinese
Philosophies)
Individualism/Fragmentary/Dualistic: Collectivism/Wholistic:
A human being has an individualistic nature A human being is an integral part of the
and is an independent part of the universe universe and the society. People are
and the society. More focused on the fundamentally connected. all events in the
individual events and the role of the person. universe are interconnected (Systematic
Emphasis is on the “I”. Approach). Emphasis is on the “WE”.
Outer-world dependent: Searching outside Inner-world dependent: Searching inside
yourself – through research and analysis yourself – through meditation and right living
Science/evidence-based culture: What can Evidence is meaningless; truth is given and
be proven/measured is deemed the truth does not have to be proven
Man is an element of the Divine Man is a part of the cosmic unity
Life is a service (to God, money, business, Life is a journey towards eternal realities
etc.) outside the world
The journey of mankind is linear; everything The journey of mankind is cyclical: perception
has its beginning and end. of eternal recurrence (life after death,
reincarnation)
Action is not necessarily a translation of the The action is the extension of the mind.
mind.
The concept of “Me”: the true “me” is a part of Me- to be discovered by liberating from the
the Divine that need not become apparent: it false “me” – attachment to the material things
is given, does not have to be cognizable

Construction of the Self in the Western Perspective

-The Western worldview underscores the importance of the parts rather than the whole. It
suggests a fragmentary approach in understanding phenomena as it does not subscribe to a
holistic view of reality. As such, all aspects of life are explored and analyzed not as whole
but as separate parts.

-Even the self is purported to be investigated and viewed as a highly compartmentalized

38 entity.
The Western Thought maintains the individual as a separate, self-contained individual, whose
sense of self-worth is focused on internal attributes (ability, intelligence, personality, goals,
preferences, rights). Since the West values individuality and freedom, the self as an
independent individual is given preference over the others. It does not however discredit the role
of environment and society in the development of the self but its focus is always looking toward
the self. The personal achievements of the self over the others for instance is highlighted, thus
Westerners tend to compare themselves to the rest of the group in order to be better. Their self-
esteem can in fact be verified and confirmed through social comparison. But they can set out
their own goals regardless of whether or not these goals conform to the society’s shared goals.
Moreover, individual needs and wants are given more importance as they put primacy in
developing themselves.

From this standpoint, equality is accorded to every individual self who is regarded as an
independent being that has inalienable right to life and personal development. Individual rights
are recognized and given prominence over duties as it is only through this where the society at
large attains progress and civilization.

The self according to Western theories was comprehensively discussed in the preceding topics.
For us to fully appreciate the self and make an objective synthesis about it, we shall, in
particular, take a brief look unto how it is explained based on the Eastern theories. We will be
examining how the self was explained by the major philosophies of the East – Hinduism,
Buddhism, Confucianism, Taoism. We shall likewise explore the indigenous conceptualization of
the self based on the Filipino culture.

The Self as Embedded in the Oriental Thoughts

Understanding the propositions of the East regarding the self entails a paradigm shift of the
Western views. While its western counterpart highlights the importance of individualism, the
eastern thought values unity and harmony and being part of the greater whole, where
everything is believed to be connected and the interdependent with others and nature. The
Eastern perspective does not see any distinction in all the things in the world; everyone is
interconnected thus, the other person is deemed part of yourself.

The self, through this holistic view, is considered a relational being whose very existence is
defined by his being blended harmoniously with the other selves, all things and events. The self
is fundamentally connected with the other selves and is an integral part of the universe and
society. In this web of interdependency, harmony is the key. One’s conformity with shared
norms and values is very important.

Consequently, the self must place duties over rights. Individual goals are manifested and find
fulfilment in society’s shared goals. It is crucial for the self to participate in creating harmony,
and to avoid criticism, ridicule, and rejection to gain approval and acceptance.

The Self in Hinduism

Who is the self? The self is Atman, and Atman is the innermost essence of the self whose
destiny is to be Brahma in Nirvana. Attachment of the self to the material world (maya/illusion)
leads to suffering (samsara). Reincarnation of the self is a form of suffering because the self
keeps coming back to the material-world thinking that it is its real destiny. The self has to
liberate itself from this ignorance by cultivating an authentic knowledge (self-realization) that the
self has is NOT MAYA but ATMAN. When the self has been thoroughly cleansed from its
illusions, the self is filled with the sense of well-being, and at death, its soul is liberated from
endless rebirths (reincarnation) and join the universal spirit Brahma and becomes one with
Brahma.

The Self in Buddhism

The doctrine of non-self or annata dictates that the self is subject to the law of changes.
Everything, including the self, is always in constant change: born, grows, and dies. The self is
composed of five aggregates: natter, sensation, perception, mental construct, and
consciousness. Each aggregate is transitory in nature. That is why there is no such thing as
permanent self. Buddhism discards the existence of the self. The idea of the self is illusory. This
false belief yields harmful thoughts of selfish desire, “me-and-mine” mentality, craving,
attachment, ill-will, hatred, conceit, pride, egoism, and any other defilements and social
problems. It is the source of all troubles in societies.

The goal of the self is to attain enlightenment by freeing oneself from ignorance that causes
suffering. To eliminate ignorance and attain enlightenment, the self should:
1. Know the four noble truths that there is suffering in this world; the cause of suffering is
craving for self-identity as if it is permanence; there is way out of this bondage of
suffering.
2. The way to get out of suffering is by practicing the eightfold path.

The Self in Confucianism

The self is a moral and social being. Confucius was essentially concerned with what made a
good life. Good life depends on order, and order depends on good and just government. If a
ruler lives and governs virtuously, virtuous people would obey him. Virtue consists of correct
behavior, such as benevolence, righteousness, propriety, wisdom, and loyalty.

These virtues must guide human relations, namely, (a) between ruler and people; (b) between
parents and children; (c) between husband and wife; (d) between elder brother and younger
brother; and (e) between friends and friend. A true self is a noble man possesses all the virtues,
and this noble man is called the man of JEN.

The self is a dot in the universe and being a part of nature, the self must live in accordance with
the law of nature that rules and directs the movements of all things. The highest achievement of
every human being is being a wise person. As a wise person, his highest achievement is affinity
with the universe. The happiness of the self is found in the self’s conformity with nature.

Confucius advocated the active role of man in relation to creating oneness with nature. Since
the self is the master of nature, his duty is to actively harmonize himself with nature by
translating the innate law of nature into action.

The Self in Taoism

As a philosophy, Taoism advocates what is natural and spontaneous, simple, and necessary.
Taoism derived its name from its central idea, Tao or the Way of nature. Taoism, just like
Confucianism aimed at humanity’s oneness with nature. But Taoism contradicted Confucianism
as regards to how oneness shall be achieved. Taoism considers the self as merely one of the
many elements of the natural world. Tao is an indescribable force that govern natures. The self
must bring himself in harmony with Tao by practicing the three great virtues: humility, frugality
and contentment. The self should not strive for learning, riches, and power; the self should find
last thing happiness by being, quiet, thoughtful, and humble. In other word to be able to
harmonize, the self must practice the WU-WIE or the non-interference with the natural courses
of events. Most of the problems in the world is caused by the self’s active participation in
creating harmony with nature. Too much involvement of the self in nature can lead to
destruction.

Filipino Concept of the Self

Do Filipinos have their own concept of the self? Who is a Filipino? Most of our worldviews are in
common with the other oriental thoughts. But some neighboring countries often consider the
Filipino as the most westernized person because of the captive or colonial consciousness that
has long been imbued in us. A Filipino is also multilayered because of foreign influences, such
as those of India, Indonesia, Malay, Chinese, Spanish, and American which are embedded in
our culture. So how do we define a Filipino as a self?
Our understanding of the Filipino as a self must be based on the concepts of PAGKATAO and
LOOB. Pagkatao or humanities indicates the fact that a Filipino is a human being just like
anyone else. The concept of loob is exemplified by Filipino holistic worldview and interiority
(human heartedness) (Mercado, 1974).

With this nondualistic worldview, the self is seen as a body-soul embodiment. Life is not seen as
compartmentalized, the present is the continuation of the past, and this continuity moves in a
cyclic manner that has no beginning and no end (Gulong ng Palad). A Filipino does not
distinguish the subject from the object, the person from feelings. Harmonious relationship is of
prime importance; this is maintained by the value of sensitivity. Interiority pertains to love,
mercy, charity, elemency, and leniency.

This human heartedness is mirrored in the Filipino concepts of kagandahang-loob, kabutihang

loob, kalooban, which somehow depict our interdependency with others. They slow the social
dimension of the self, sharing of the self with others in values of pakikisama, camaraderie,
hospitality, utang-na-loob, bayanihan spirit, family-centeredness, meal-centeredness, etc.

The self, therefore, is a relational being, who thinks, acts, behaves, and decides always in
accordance with his being with others.