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The paper evaluates a well‐known argument for a self from episodic memories—that remembering that I did something or thought something involves experiencing the identity of my present self with the past doer or thinker. Shaun Nichols argues that although it phenomenologically appears to be the case that we are identical with the past self, no metaphysical conclusion can be drawn from the phenomenology. I draw on literature from contemporary psychology and Buddhist resources to arrive at a more radical conclusion: that (...) |
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The manifest fact of experiential unity—namely, that a single experience often seems to be composed of multiple features and multiple objects—was lodged as a key objection to the Buddhist no-self view by Nyāya philosophers in the classical Indian tradition. We revisit the Nyāya-Buddhist debate on this issue. The early Nyāya experiential unity arguments depend on diachronic unification of experiences in memory, but later Nyāya philosophers explicitly widened the scope to incorporate new unity arguments that invoke synchronic unification in experiences. We (...) |
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In this paper, I argue that some of the work to be done by the concept of self is done by the concept of mind in Buddhist philosophy. For the purposes of this paper, I shall focus on an account of memory and its ownership. The task of this paper is to analyse Vasubandhu’s heroic effort to defend the no-self doctrine against the Nyāya-Vaiśeṣikas in order to bring to the fore the Buddhist model of mind. For this, I will discuss (...) |
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The Two Selves takes the position that the self is not a "thing" easily reduced to an object of scientific analysis. Rather, the self consists in a multiplicity of aspects, some of which have a neuro-cognitive basis (and thus are amenable to scientific inquiry) while other aspects are best construed as first-person subjectivity, lacking material instantiation. As a consequence of their potential immateriality, the subjective aspect of self cannot be taken as an object and therefore is not easily amenable to (...) |
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In this paper I argue that radiological attempts to elucidate the properties of self -- an endeavor currently popular in the social neurosciences -- are fraught with conceptual difficulties. I first discuss several philosophical criteria that increase the chances we are posing the “right” questions to nature. I then discuss whether these criteria are met when empirical efforts are directed at one of the central constructs in the social sciences – the human self. In particular, I consider whether recent attempts (...) |
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