Self

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‘ I’m not myself today, you see,’ Alice said to the caterpillar. ‘ I don’t see,’ said the caterpillar. Lewis Carroll

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Talisik: An Undergraduate Journal of Philosophy Page | 4 © TALISIK Volume II, Issue no.1 ISSN 2362-9452 Comparison of Descartes’s and Hume’s Ideas of the Self Julia Anne Mari R. Catalan Abstract: The Father of Modernity, Rene Descartes (1596-1650), has been labeled as such because of the focus he gave to man, straying away from the trend of thought preceding his time which was theocentric. Through a very systematic method, he arrived at the certainty of the existence of the cogito—the ‘self’—which he used as the starting point in his philosophy, claiming it to be that which he is most certain of. After some years comes the Scottish philosopher, David Hume (1711-1776), debunking Descartes confidence in his first certitude saying that the ‘self’ per se does not really exist. This paper aims to compare the ideas of the Self of two of the greatest thinkers of the Modern Period. This will be done by expounding both philosophers’ ideas and thereafter converging their ideas in comparison and contrast. I shall exhaust different sources, both primary and secondary, to find information on this matter. Keywords: Descartes, Hume, Self "Who am I?” n at least one point in our lives, we get to ask ourselves this question. In a speech delivered by John Jacob Scherer, he compared this with a ladder leaned on a wall., it is when we come to realize that we are bounded in the constantly-running time—that we are moving towards our end. Yet, we cannot still be certain of how we would want our lives to be before we leave this world. He says, “A mid-life crisis is when you get to the top rung of your ladder only to realize that you leaned it against the wrong wall.”1 This realization is brought about by that question—“who am I?” The question of “who” is the question of the identity of the inquirer. It can either be as superficial as the mere name, or as deep as the being and purposes in life of the person being asked. Whatever this question begs the person is a characteristic or a property of that person. The questioning of the properties of an object is a presupposition of the object’s existence. Hence, the question, “Who am I?” presupposes the existence of the I.2 In this paper, I shall present a discourse on the notions of the I in the Modern Period, particularly that of Rene Descartes and David Hume. I find these philosophers’ ideas of the I contradicting, and hence find it interesting for both of their beliefs of the self be put in a dialogue. For Descartes, I shall begin my discussion with his methodic doubt and the transition of his thought to his first certitude that is the existence of the cogito. Meanwhile, for Hume, I shall briefly discuss first the bases of his empiricist thought to found my exploration of his notion of the identity. After these explications, I shall put their ideas side by side I Talisik: An Undergraduate Journal of Philosophy Page | 5 © TAL ...

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Who are we? If we are not a thing, what are we? Who is talking when I say “I”. Is there any present-day approach to the self which takes into account the naturalistic claim without losing the self, its existence and its durability? Is there any contemporary account of the self which let us defend the narrative and cultural production of the self without converting the self into a fake, into something strictly decided by others either culturally or evolutionarily. A response to these challenges can be found by mixing a phenomenological and an hermeneutical approach.

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readings/JacksonWhatMaryDidntKnow.pdf readings/LewisMadPainMartianPain.pdf readings/MooreProofExternalWorld.pdf readings/Reid on Locke.pdf Of Mr. Locke's Account of Our Personal Identity* THOMAS REID IN A LONG CHAPTER UPON Identity and Diversity, Mr. Locke has made many ingenious and just obser- vations, and some which I think cannot be defended. I shall only take notice of the account he gives of our own personal identity. His doctrine upon this subject has been cen sured by Bishop Buder, in a short essay subjoined to his Analogy, with whose sentin1ents I perfectly agree. Identity, as was observed, supposes tl1e continued existence of the being of w hjch it· is affirmed, and therefore can be applied only to things which have a continued existence. While any being continues to exist, it is the same being; but two beings wruch have a different begjnnjng or a different ending of their existence cannot possibly be the same. To this, I thlnk, Mr. Locke agrees. He observes, ver y justly, that, to know what is meant by the same person, we must consider what the word person stands for; and he defines a person to be an intelligent being, endowed witl1 reason and with consciousness, which last he thinks inseparable from tl10ught. From this definition of a person, it must neces- sarily follow, that, while the intelligent being continues to exist and to be intelligent, it must be the same p erson. To say that the intelligent being is the person, and yet that the person ceases to exist while the intelligent being continues, o r that the p erson continues while the intelligent being ceases to exist, is to my apprehensio n a manifest contra- ruction. One would think that the definition of a person should perfectly ascertain th e nature of personal ide ntity, or wherein it consists, though it might still be a question how we come to know and be assured of our personal identity. Mr. Locke tells us, however, "that personal identity, that is, the sameness of a rational being, consists in consciousness alone, and , as far as this conscio usness can be extended backwards to any past action or thought, so fa r reaches the identity of iliat person. So d1at whatever has ilie consciousness of present and past actio ns is d1e same person to whom t hey belong." •From T1J0111ns Reid, Essays o n rh c Intellectual Powers of M an, Essny III, Cbnpter 6. First published in 1785. Thomas Reid: Of Mr. Locke)s Accotmt of Our Personal Identity 347 This doctrine has some strange consequences, which the author was aware of. Such as, that if the same consciousness ·can be transferred from one intelligent being to another, which he thinks we cannot show to be impossible, then two or twenty intelligent beings may be the same person. And if the intelligent being may lose the consciousness of the . actions done by him, which surely is possible, then he is not person that did tho ...

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Self

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