The concept of 'self' has been an intricate subject of philosophical exploration across various cultures and epochs. This study navigates through the profound depths of the self as understood in both the Buddhist and Western philosophical paradigms.
Buddhist Concept: Anatta
Anatta, which translates to "not-self", is a central doctrine in Buddhist philosophy. Rather than positing an enduring, intrinsic self, Buddhism offers an alternative viewpoint:
Impermanence of Self
- Five Skandhas: The notion of self in Buddhism is dissected into five aggregates or 'skandhas': form (physical body and its attributes), feelings (emotional responses), perceptions (recognition of stimuli), mental formations (intentions and habits), and consciousness (cognisance of experiences).
- Transient Nature: Every skandha is in constant flux. As they evolve, the perception of self also changes, denying the existence of a static, eternal identity.
Absence of Permanent Identity
- Illusion of Self: The perceived self is an illusion created by the temporary amalgamation of the skandhas. This perspective starkly contrasts with many philosophies and religions that posit an eternal soul or self.
- Liberation through Realisation: Recognising Anatta is not merely a theoretical pursuit in Buddhism. This realisation is a path to liberation from suffering, as it reduces attachment and ego-centred desires.
Interdependent Origination
- Causality Web: Every phenomenon, including the sense of self, originates from a complex web of causes and conditions. Nothing exists in isolation, reaffirming the non-independent and interdependent nature of the self.
Western Notions of Self
The Western philosophical landscape presents a myriad of interpretations regarding the nature of self:
Essentialist Perspective
- Enduring Core: The belief that an immutable, inherent self or essence exists in every individual. This self remains consistent across time, notwithstanding external changes or life experiences.
- Soul & Mind: Rooted often in religious or dualistic beliefs, where the soul or mind is perceived as distinct from the physical body, representing the true essence of an individual.
Existentialist Perspective
- Self-Construction: Thinkers like Jean-Paul Sartre proposed that the self isn't an inherent essence waiting to be discovered. Instead, it's an ongoing project, continually crafted through choices and experiences. In this viewpoint, existence takes precedence over essence.
- Existential Freedom & Burden: The liberty to define oneself also brings with it a profound responsibility. The anxiety or 'angst' that many individuals feel can be attributed to this overwhelming freedom and the weight of existence.
Empirical or Psychological Perspective
- Centrality of Experience: The self is perceived as an experiential hub of consciousness. William James distinguished it into the 'I' (the perceiving self) and the 'Me' (the perceived self or one's body, family, assets, etc.).
- Social Construct: The self doesn't exist in a vacuum. It is continuously moulded by societal norms, interpersonal relationships, and lived experiences. The way one perceives oneself is intricately linked with how one is perceived by others.
Contrast: Anatta vs. Western Notions
Drawing parallels and distinctions between the Buddhist concept of Anatta and Western interpretations yields a rich tapestry of insights:
Stability vs. Flux
- Enduring vs. Ephemeral: The most striking difference lies in the perception of stability. While Anatta underscores the non-existence of a stable self, many Western traditions, especially essentialist ones, posit a continuous, unchanging identity.
Constructing the Self
- Shared Ground: Existentialist thought and Buddhist teachings find common ground in the idea that the self is malleable and evolving. However, existentialism heavily emphasises the individual's freedom and accountability in this construction, a sentiment less pronounced in Buddhism.
Experience and Identity
- Central vs. Peripheral: Both the empirical Western view and Buddhist doctrine acknowledge experiences as shaping the self. Yet, Buddhism perceives experiences as fleeting and not leading to a lasting self. In contrast, the empirical Western view sees them as foundational in forming one's identity.
FAQ
Anatta's understanding goes beyond mere philosophical contemplation in Buddhism; it's a practical guide for daily life. Recognising the non-self nature of existence helps reduce attachment, ego-centred desires, and the resultant suffering. In practical terms, this recognition promotes detachment from material possessions, refraining from ego-driven actions, and fostering compassion, as one realises that the 'self' and 'others' are not truly distinct entities but interconnected manifestations. Meditation practices in Buddhism, like Vipassana, often focus on observing the changing nature of the skandhas, allowing practitioners to experience the concept of Anatta firsthand and incorporate its teachings into their daily lives.
The existentialist perspective, rooted in thinkers like Jean-Paul Sartre and Albert Camus, asserts that life has no inherent, predefined meaning. Instead, individuals are thrust into existence and bear the responsibility to craft their essence and meaning. This existential freedom is both liberating and daunting. On one hand, it empowers individuals to define their paths, values, and purposes. On the other, it brings an existential 'angst' or anxiety, arising from the weight of such freedom. The search for meaning in existentialism is an ongoing, personal journey, where one continuously shapes and reshapes their purpose based on experiences, choices, and introspection.
The empirical or psychological perspective, drawing heavily from works like William James's, asserts that the self is significantly shaped by societal norms, interpersonal relationships, and lived experiences. The way individuals perceive themselves is intricately linked with societal expectations and how they are perceived by others. For instance, societal norms, like gender roles or professional expectations, often mould an individual's self-concept, aspirations, and self-worth. The self, in this view, is both a product and a shaper of society, in a dynamic, interactive relationship. It is not an isolated entity but a node in a complex web of societal constructs and expectations.
While Buddhist and Western views on the self often diverge, there are points of convergence, particularly when comparing Buddhism with certain Western philosophical streams. For instance, both existentialism and Buddhism suggest that the self is malleable and continuously evolving. Both traditions emphasise the transitory nature of life and the consequent need to find meaning amidst impermanence. Additionally, the interconnectedness inherent in the Buddhist idea of interdependent origination has parallels with Western holistic and ecological views, positing the self not as an isolated entity but as a part of a larger whole. However, the paths to these conclusions and their implications may differ between the traditions.
The Five Skandhas, or aggregates, are foundational to the Buddhist understanding of the self. They break down the conventional notion of 'self' into five components: form, feelings, perceptions, mental formations, and consciousness. The 'form' pertains to physical attributes, 'feelings' denote emotional responses, 'perceptions' involve recognising stimuli, 'mental formations' refer to intentions and habits, and 'consciousness' is about being aware of experiences. In Buddhism, none of these skandhas, individually or collectively, equate to a permanent, enduring self. Their transient nature means that as they change, so does our perception of self. This intricate breakdown underscores the Buddhist view of the self's impermanent and non-essential nature.
Practice Questions
The Buddhist notion of Anatta, or "not-self", asserts that there is no immutable, intrinsic self present in individuals. Instead, the perceived self is a transitory amalgamation of the Five Skandhas, all of which are in constant flux. This stands in sharp contrast to the Essentialist perspective in Western philosophy, which posits an enduring, immutable essence or 'self' in every individual. This self remains consistent regardless of external changes or life experiences, often grounded in beliefs of a distinct soul or mind, separate from the physical body. While Anatta challenges the existence of a permanent identity, the Essentialist view embraces it.
Existentialism, as exemplified by thinkers like Jean-Paul Sartre, suggests that the self isn't an inherent essence but is instead continuously crafted through individual choices and experiences. In essence, existence precedes essence. This perspective highlights the autonomy and burden individuals bear in shaping their identity. On the other hand, the empirical or psychological perspective, influenced by thinkers like William James, posits the self as an experiential hub of consciousness. The 'self' here is shaped significantly by societal norms, relationships, and experiences, intertwined with how one is perceived by others. While both views acknowledge the role of experience in shaping the self, existentialism places a heavier emphasis on personal freedom and responsibility.
George studied undergraduate and masters degrees in Classics and Philosophy at Oxford, as well as spending time at Yale. He specialises in helping students with UK and US university applications, including Oxbridge and the Ivy League. He writes extensively on education including on schools, universities, and pedagogy.