Philosophy of self
The philosophy of self examines the idea of the self at a conceptual level. Many different ideas on what constitutes self have been proposed, including the self being an activity, the self being independent of the senses, the bundle theory of the self, the self as a narrative center of gravity, and the self as a linguistic or social construct rather than a physical entity. The self (or its non-existence) is also an important concept in Eastern philosophy, including Buddhist philosophy.
Definitions of the self[edit]
Most philosophical definitions of self—per Descartes, Locke, Hume, and William James—are expressed in the first person.[1] A third person definition does not refer to specific mental qualia but instead strives for objectivity and operationalism.
To another person, the way an individual behaves and speaks reflects their true inner self and can be used to gain insight into who they really are. Therefore, the intentions of another individual can only be inferred from something that emanates from that individual. The particular characteristics of the self determine its identity.
Concepts of self[edit]
Self as an activity[edit]
Aristotle, following Plato, defined the psyche as the core essence of a living being, and while claiming that it did not exist apart from the body,[2] he considered its so-called "intellect" part to be immortal and perpetual,[3][4] in contrast to its organism-dependent vegetative/nutritive and perceptual functions. In his theory of causes and of act and potency, Aristotle emphasizes beings in relation to their actual manifestation, and in turn the soul was also defined by its actual effects. For instance, if a knife had a soul, the act of cutting would be that soul, because 'cutting' is part of the essence of what it is to be a knife. More precisely, the soul is the "first activity" of a living body. This is a state, or a potential for actual, or 'second', activity. "The axe has an edge for cutting" was, for Aristotle, analogous to "humans have bodies for rational activity," and the potential for rational activity thus constituted the essence of a human soul. He states: "Soul is an actuality or formulable essence of something that possesses a potentiality of being besouled",[5][6] and also "When mind is set free from its present conditions it appears as just what it is and nothing more: this alone is immortal and eternal".[7] Aristotle used his concept of the soul in many of his works; his main work on the subject is De Anima (On the Soul).[8][6]
Aristotle also believed that there were four sections of the soul: the calculative and scientific parts on the rational side used for making decisions, and the desiderative and vegetative parts on the irrational side responsible for identifying our needs. A division of the soul's functions and activities is also found in Plato's tripartite theory. The problem of one in many is also remembered by Aristotle, nonetheless: