| Me, What makes Me Me: The Nature of Self |
Indo-Aryan intrusions over the steppe into ancient Babylonia around the third millennia B.C., marks a significant shift
from animism, the adoration of nature, to religious patterns spirited by competing views of nature and causality.
Philosophical debate is rooted in the earliest known textual expressions of the Rig-Veda and the emergence of the
adoration of nature unfolded to a reverence of Brahmin, the nature of universal self (Indian xviii).
from animism, the adoration of nature, to religious patterns spirited by competing views of nature and causality.
Philosophical debate is rooted in the earliest known textual expressions of the Rig-Veda and the emergence of the
adoration of nature unfolded to a reverence of Brahmin, the nature of universal self (Indian xviii).
The Vedic Period gave way to several different ideologies such as Buddhism, Jainism, Savism, and Vaisnavism.
Many believe this shift from traditional Hinduism was based on opposing claims of causality; identity- the nature of
self. The debate of identity and non-identity theorems is evident throughout the Upanishads and historically
remembered as the life of Gautama the Buddha. Still at a much latter date, a third position of ethnicity termed ‘Ren’,
self as community, developed from the teachings of Confucius which complemented Buddhism and Daoism.
Many believe this shift from traditional Hinduism was based on opposing claims of causality; identity- the nature of
self. The debate of identity and non-identity theorems is evident throughout the Upanishads and historically
remembered as the life of Gautama the Buddha. Still at a much latter date, a third position of ethnicity termed ‘Ren’,
self as community, developed from the teachings of Confucius which complemented Buddhism and Daoism.
The latter Vedic Period of 300 BC to 600 B.C. is dominated by two philosophical views; the traditional Brahmin which
deals with the embodiment of the unconditional self, and applied science, the birth of logic. The Upanishads
migrates from the idea of a superior ruler of many gods to monism, a unified whole or universal self termed ‘Atman’.
Logic developed from competing theories of physical proofs accredited to Kanada, author of the vaiseskika sutra.
deals with the embodiment of the unconditional self, and applied science, the birth of logic. The Upanishads
migrates from the idea of a superior ruler of many gods to monism, a unified whole or universal self termed ‘Atman’.
Logic developed from competing theories of physical proofs accredited to Kanada, author of the vaiseskika sutra.
Kupperman explains that the Buddhist philosophy sees the world as a “swirl of fragments, linked by causal relation
and by other associations (p 22).” Causality for the Buddhist is a set of conditions such as striking a match must
have the conditions for striking and lighting the match; an action requires conditions to act. In other words, the
picture of things is a lighting up of a particular combination of immutable atoms.
and by other associations (p 22).” Causality for the Buddhist is a set of conditions such as striking a match must
have the conditions for striking and lighting the match; an action requires conditions to act. In other words, the
picture of things is a lighting up of a particular combination of immutable atoms.
The term ‘anatman’ refers to the Buddhist rejection of the traditional Hindu view, “Atman is Brahmin” the main theme
of the Upanishads. “The Dhammapada” a Buddhist text, rejects “Atman” and the notion of a “real self” (Kupperman p
22). Although both Hinduism and Buddhism show contempt to egoism and individualism, nether denies the ego-self
or a first person view of the world. Joel Kupperman explains, “The Dhammada” metaphysics is opposite to that of
Hindu philosophy. The ego-self does not exist in the absolute sense; not some permanent thing. And second, the
self is just a name in the absolute sense, a convenient designation, in other words, the term ‘self” is the name
designated as psychotically physical complex that exist in the absolute sense at the same time.
of the Upanishads. “The Dhammapada” a Buddhist text, rejects “Atman” and the notion of a “real self” (Kupperman p
22). Although both Hinduism and Buddhism show contempt to egoism and individualism, nether denies the ego-self
or a first person view of the world. Joel Kupperman explains, “The Dhammada” metaphysics is opposite to that of
Hindu philosophy. The ego-self does not exist in the absolute sense; not some permanent thing. And second, the
self is just a name in the absolute sense, a convenient designation, in other words, the term ‘self” is the name
designated as psychotically physical complex that exist in the absolute sense at the same time.
The Vedic tradition is revived by Samkara a thousand years later (788-820? A.D.) The Vedanta sutra chief
commentators are Samkara, Ramanuja, and Mafdhva. Samkara expresses in his introduction of the Vendanta
Sutra an identity claim of undifferentiated consciousness unaffected by death of the physical body. Samkara
supports that reality self (Atman) is existence, knowledge and bliss universal and infinite (O’Dell). Conversely, non-
identity of two properties as defined by Nyaya logic would still require an abstract object. Samkara claims an
absolute identity between Brahman and the individual self- an identity claim, the nature of self and it’s relation to the
absolute. Gregg Singlar explains, “Samkara repudiates the subjectivism of the Yogacaras (Buddhist idealists). He
also holds that the world is non-existent. Our ignorance is born of a confusion of the transcendental subject (Atman)
with empirical existence (anatman pg 507).”
commentators are Samkara, Ramanuja, and Mafdhva. Samkara expresses in his introduction of the Vendanta
Sutra an identity claim of undifferentiated consciousness unaffected by death of the physical body. Samkara
supports that reality self (Atman) is existence, knowledge and bliss universal and infinite (O’Dell). Conversely, non-
identity of two properties as defined by Nyaya logic would still require an abstract object. Samkara claims an
absolute identity between Brahman and the individual self- an identity claim, the nature of self and it’s relation to the
absolute. Gregg Singlar explains, “Samkara repudiates the subjectivism of the Yogacaras (Buddhist idealists). He
also holds that the world is non-existent. Our ignorance is born of a confusion of the transcendental subject (Atman)
with empirical existence (anatman pg 507).”
Nevertheless, self-preservation takes precedence over any other human activity; few philosophers would defend
their lives with an abstract theory especially when we consider what is really me, what makes me me- the nature of
self. Thomas Hobbs’s would argue for freedom, an unrestrained will such as the unbridled impulse that drove the
Indo-Aryans over the steppe bringing havoc to the biblical frontiers of the Tigris and Euphrates Rivers. Conversely,
a third concept of identity blossomed in the Far East from the teachings of Confucius, a concept of self-interest best
served by serving others- the nature of self (Ren) as community (li).
their lives with an abstract theory especially when we consider what is really me, what makes me me- the nature of
self. Thomas Hobbs’s would argue for freedom, an unrestrained will such as the unbridled impulse that drove the
Indo-Aryans over the steppe bringing havoc to the biblical frontiers of the Tigris and Euphrates Rivers. Conversely,
a third concept of identity blossomed in the Far East from the teachings of Confucius, a concept of self-interest best
served by serving others- the nature of self (Ren) as community (li).
Confucius seems to think we should be concerned with what is personally
satisfying because a satisfying life is living in a society or group (Ren) by
way of ritual (Li). Social relations are crucial with Confucius’s ethical
methodology. Confucius rejected the idea of morality as a set of rules or
imperatives; if ethics is Ren by way of Li, then he can not make a
judgment on another person’s behavior or say it is morally wrong to live
in a certain way.
satisfying because a satisfying life is living in a society or group (Ren) by
way of ritual (Li). Social relations are crucial with Confucius’s ethical
methodology. Confucius rejected the idea of morality as a set of rules or
imperatives; if ethics is Ren by way of Li, then he can not make a
judgment on another person’s behavior or say it is morally wrong to live
in a certain way.
Both ren and li are essential to Confucius ethical methodology; ‘Ren’ or
custom. Confucius would say, ren is not easy, ren is not far away, all you
have to do is desire ren (another person) be it a society or interpersonal
relationship. Confucianism can be argued as an identity claim in the
absolute sense here now. Causality for Confucius is an ethical concern
that leads to immortality- the nature of self in others!
12/11/2007 G N O'Dell
custom. Confucius would say, ren is not easy, ren is not far away, all you
have to do is desire ren (another person) be it a society or interpersonal
relationship. Confucianism can be argued as an identity claim in the
absolute sense here now. Causality for Confucius is an ethical concern
that leads to immortality- the nature of self in others!
12/11/2007 G N O'Dell
Works Cited
The vaiseskika sutra adopts the atomic principle of immutable atoms. The vaiseskika atomic view called padarthas is
a six fold classification of objects of experience: substance, quality (attribute), activity, generality, particularity, and
inherence (p386). The contemporary Nyaya system of logic may be based on the vaiseskika ideology which and
activity posses real objective existence.
a six fold classification of objects of experience: substance, quality (attribute), activity, generality, particularity, and
inherence (p386). The contemporary Nyaya system of logic may be based on the vaiseskika ideology which and
activity posses real objective existence.
O'Dell, Gregory N. "Me, What Makes Me Me The Nature Of Self." Linearism.Org Advocacy For Human Rights. 15 Oct. 2008. Web. 06
Feb. 2010. <http://www.linearism.org/EssayTheNatureOfSelf.html>.
Feb. 2010. <http://www.linearism.org/EssayTheNatureOfSelf.html>.
Cite This Page
Radhakrishnan and Moore, A Sourcebook in Indian Philosophy, Princeton University
Kupperman, Joel Classic Asian Philosophy, Oxford U. Press, 2001
O’Dell, Gregory N. Anatomy of the Human Grey Body, Booksurge, Raleigh North
Carolina 2007
Kupperman, Joel Classic Asian Philosophy, Oxford U. Press, 2001
O’Dell, Gregory N. Anatomy of the Human Grey Body, Booksurge, Raleigh North
Carolina 2007
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