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Understanding the self philosophy
Defining the self
Defining the self
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"To rise again - to be the same person that you were - you must have your memory perfectly fresh and present; for it is memory that makes your identity. If your memory be lost, how will you be the same man?" — Voltaire
Perhaps even Voltaire took a look in the mirror and questioned the same things I ask myself every day. Who am I, and who will I become? Am I the same self I was ten years ago? Some philosophers may question, “Am I the same person that continues to exist overtime, despite changes in my body? How can we know that we are today, the persons we were last week?” These types of questions may seem superficial on the surface but deep down, it is the basis of self-perception.
Philosopher David Hume would argue that it is the psychological mind or the memory. It is the mind rather than the body that creates our personal identity. Hume believed that “the identity of persons and objects are two sides of the same coin”. In other words, objects and human beings were the same yesterday or ten years ago that we are today. Although we may have changed in many different ways over time, the same self or object is still present today as the same self was back then.
While I agree with these beliefs, I’ve only to argue one statement that I learned throughout this course. Self, is seemingly none other than your soul or the inner you. Person, is who your ‘self’ has been, who you are now and in the future. In other words I believe that self-perception is more of an interior mindset, while the person is the body or the exterior that the self lives in. Which leads me to agree with Hume’s belief that we are the same self that we have always been, but the person we are growing into is quite busy going through many different changes. An obj...
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...d within and agreed with one another that the soul has stayed the same; just like the ship that sailed into the harbor and was remodeled, they always feel like a shiny new penny but the same soul has always remained inside the exterior.
How do I know that I am the same person as I was ten years ago? I know that I am, because I was born into this body that has gone through many changes and life changing events, but the same me exists within this body and my ‘self’ will remain with this body even after its expiration. I am still and will forever always be the same me.
Works Cited
Hume, David. “The Self”. . Feinberg ed. Belmont: Wadsworth, 1993,pp. 324-326
Waldow, A. (2010). Identity of Persons and Objects: Why Hume Considered Both as Two Sides of the Same Coin. Journal Of Scottish Philosophy, 8(2), 147-167. doi:10.3366/jsp.2010.0004
The Memory theory is insufficient evidence to support personal identity’s plausibility because of its three inconsistencies. If one imagines or simply hears a story about themselves and imagines or listens to the feelings and thoughts that are being brought to them, how can one tell the difference? If someone believes that something happened, and can resurrect sensations and thoughts from that event, how can anyone disagree? The conscious is unobservable, then how can anyone dispute that the thought is real or not? Reid also agrees that personal identity is totally undefinable, however he believes it is still possible it exists. Reid also mentions that memories may be able to explain a person’s existence but he is hesitant to attribute it to personal identity. Reid highlights the memory theory’s second inconsistency, how can one prove that their personal identity is unchanged? He presses further, “How do you know — what evidence have you — that there is such a permanent self which has a claim to all the thoughts, actions, and feelings which you call yours?” Thirdly, if one falls into a coma and regains consciousness with long-term memory loss, does that mean they are not the same person? And if that is the case, has the person before the coma in a sense, died? According to this view, they would not be
To answer the question of whether a person can persist through time, it is important to consider what is meant by a ‘person’. This consideration seems trivial at first, and if one were to take the physicalist route, it would be – a person persists through time by existing as the same human animal. However, it is in fact a lot harder to pinpoint what the ‘self’ actually consists of if we were to take the psychological route and consider the voice inside our heads, the voice that thinks and experiences and suffers. What is this mysterious immaterial phenomenon that we hold to be our personal identity? And what makes it the same entity as the one yesterday? Although these questions don’t have an explicit answer yet, in this essay I will attempt to give an insight on how they could be answered, offering a psychological
In his 1971 paper “Personal Identity”, Derek Parfit posits that it is possible and indeed desirable to free important questions from presuppositions about personal identity without losing all that matter. In working out how to do so, Parfit comes to the conclusion that “the question of identity has no importance” (Parfit, 1971, p. 4.2:3). In this essay, I will attempt to show that Parfit’s thesis is a valid one, with positive implications for human behaviour. The first section of the essay will examine the thesis in further detail, and the second will assess how Parfit’s claims fare in the face of criticism. Problems of personal identity generally involve questions about what makes one the person one is and what it takes for the same person to exist at separate times (Olson, 2010).
However, despite all of the analysis and vast literature on the topic of selfhood there are still no completely agreed upon definitions of the self. Several scholars argue that it can never be given one simple, consistent description. The majority of authors are inclined to avoid the ‘unanswerable’ question of what self is and their constructions are based more on implicit understandings than clear-cut descriptions. As with the idea of consciousness, the self is catalogued amid those notions that are
David Hume was a Scottish philosopher who lived in the 18th century. Hume marked a turning point in philosophy with his now almost infamous skepticism. And while he claimed to be a mild skeptic, the ramifications of his claims were felt by all subsequent philosophers. His critique was impactful for the sheer variety of subjects Hume seemingly uprooted. One such subject that Hume assaulted with his arguments was the idea of personal identity. Hume is in the middle of a philosophic dialogue were people reason metaphysical claims from arguments predicated upon the existence of the self. He does this to put an end to arguments that justify the soul and from that further claim erroneous notions such as god and substance before they can be made. Hume would compare our sense of self to a daily illusion we experience. Hume does posit how these illusions come about. Hume claims that
Sameness of person consists not in sameness of soul nor the sameness of body, but in sameness of consciousness. According to the memory view, the personal identity is established by (genuine) memory-relations. Locke’s theory manifests the idea that rather than being tied to our physical bodies, our identity is bound to our consciousness. Locke, in one of his works states that consciousness is the perception of what passes in a man’s own mind. Essentially, meaning that consciousness equals memories. Unlike, the conventional theories; bodily and soul view, Locke’s views that memory relations constitute “a person is a sequence of person-stages linked by (genuine) memory.” As personal identity is not bound by a constant component of a person to be present over a whole lifetime, neither body nor a soul.
... be the same person no matter the circumstances of the memory transplant. This quotation illustrates the importance of each factor in shaping a person. He stresses that a loss of memories can affect a person dramatically so having a heart transplant could not ever match up. Memories are clearly defined as the most influential factor to one’s identity.
We often believe that others are more like ourselves than they really are. Thus, our
I have shown throughout this essay that we can determine personal identity solely based on psychological continuity. During John Perry’s dialogue he says that there are only three ways in which we can tell a person is who they are. Those three ideas being a person is their body, a person has a continuation of memory, or a person is their immaterial soul. Through the whole of this essay we have discussed that even though bodily identity and immaterial souls are a good suggestions for determining personal identity that they really aren’t logical theories. I have argued that we can distinguish personal identity from psychological continuity.
What is personal identity? This question has been asked and debated by philosophers for centuries. The problem of personal identity is determining what conditions and qualities are necessary and sufficient for a person to exist as the same being at one time as another. Some think personal identity is physical, taking a materialistic perspective believing that bodily continuity or physicality is what makes a person a person with the view that even mental things are caused by some kind of physical occurrence. Others take a more idealist approach with the belief that mental continuity is the sole factor in establishing personal identity holding that physical things are just reflections of the mind. One more perspective on personal identity and the one I will attempt to explain and defend in this paper is that personal identity requires both physical and psychological continuity; my argument is as follows:
Locke believed that the identity of a person has the sameness of the consciousness: “What makes a man be himself to himself is sameness of consciousness, so personal identity depends entirely on that—whether the consciousness is tied to one substance throughout or rather is continued in a series of different su...
Briefly, we can conclude by deduction that body, brain, and soul are not sufficient to explain personal identity. Personal identity and immortality will always cause questions to arise from philosophers, as well as other individuals, and although many philosophers may object and disagree, the memory criterion offers the most sufficient explanation.
Hume believes that there is no concept of self. That each moment we are a new being since nothing is constant from one moment to the next. There is no continuous “I” that is unchanging from one moment to the next. That self is a bundle of perceptions and emotions there is nothing that forms a self-impression which is essential to have an idea of one self. The mind is made up of a processions of perceptions.
It has been demonstrated that memory is a constructed process. So, we can add new information to past memories every time that we retrieve it in a new context. Every time that people talk about past events’ memories, they most of the time forgets details or give wrong descriptions about things that happened. Moreover, in some cases, people can also describe things that never happened. Therefore, it is very easy to change others memories. It is amazing to know that our memory can be influenced by others in a positive and in a negative direction.
A self is some sort of inner being or principle, essential to, but not identical with, the person as whole. It is that in a person that thinks and feels. The self is usually conceived in philosophy as that which one refer to with the word “I”. It is that part or aspects of a person that accounts for personal identity through time. In spite of all the ways one can change with time, the self is invariably same through time. A self is what is supposed to account for the fact that an individual is same person today as he/she was at the age of five, given that all his characteristics have changed over time. For instance, compared to his childhood, this individual is stronger, taller, and smarter; he has different aspirations and dreams, different thoughts and fears, his interests and activities are remarkably different. Yet, he is still the same ...