TOPIC 5: THE SELF IN WESTERN & EASTERN THOUGHTS

Dr. Jona Addatu, RGC

“One ship sails east and another sails west with the same self–wind that blow, it’s the set of the
sail and not the gale that determines the way we go. As the winds of the sea are the ways of fate.
As we voyage along through life, it’s the act of the soul that determines the goal and not the
calmness of the strife.”- Ella Wilcox

As you personally introspect on the question “Who am I?” you

might have considered acquiescing on how various disciplines
view this question or you might find yourself groping for more
plausible thoughts about it. As you become more fascinated, you
may even possibly think of viewing it through the eyes of others;
to look at how the great civilizations of the world – the East and
the West - have attempted to answer the same question.

The Eastern world comprises of

https.medium.com/@evans.fishman
nations in Asian while the
Western world consists of countries which are geographically
located in Europe and North America. The perceived dichotomy between the East and the West is
not only geographical but more of cultural as it encompasses differences in terms of beliefs and
modes of thinking, values and ways of life. Divergences between the two are apparent even in
terms of understanding concepts like truth, justice, and the self. You will discharge all of these for
4 hours.

LEARNING OBJECTIVES

At the end of this lesson, you will be able to:

1. distinguish how the self is construed according to Western and Eastern perspectives;
2. describe the construction of the self-based on Asian thoughts; and
3. create a representation of the Filipino self.

INDIVIDUALISTIC VERSUS COLLECTIVE THOUGHTS

It’s the first day of the class and everyone is excited to know everybody. John Doe was asked by
the teacher to start introducing himself in the group and he responded by saying, “I am John
Doe, a clever basketball player and trainor. I used to live in Toronto but I moved in here for new
experiences. Aside from I enjoy dancing, I also find fulfilment in basketball coaching. In fact, I
am one of the most amateur coaches in basketball in our village”. Juan Dela Cruz on the other
hand, who was asked to do the same started his self-introduction by exclaiming, “I am Juan Dela
Cruz, a full-blooded Ilocano. I am the youngest in a brood of five; I also love playing basketball
and an avid fan of Toronto Raptors”.

If you’re on the same class as the characters above, how would you present yourself in the
group? Would you be like John Doe whose sense of individualism is unquestionable? Or would
you introduce yourself akin to that of Juan Dela Cruz, who obviously sees himself in
interdependence with others.

The aforementioned scenario captures individualistic and collectivistic orientations toward the
self which are espoused by the Western and Eastern worldviews respectively. The individualistic
perspective views the self as one that is independent from others; it is a separate, autonomous,
and distinct entity. Like John Doe, individualists when asked to talk about themselves would
prefer to express their unique inner attributes, abilities, personal preferences and achievements.
The individualistic thought recognizes individual differences; it tends to prize autonomy over
collective wisdom and effort where the individual is a regarded a self-made whose success and
happiness do not necessarily depend on others, not even to the society in general. On the other
hand, in the collectivistic thought, all things are seen as interdependent and inseparable parts and
parcels of the larger social world. One of the most distinguishing hallmarks of the Eastern
worldview is the awareness on unity and mutual interrelation of all things and events in life.

The fundamental relatedness of the self to others is accentuated and people construe themselves
and ascribe meaning to their personhood by emphasizing their social roles, group memberships
or personal relations to their significant others. Collectivists recognize that their identity and self-
esteem are wrapped up in their group and so they would more likely value promoting group
harmony and cohesion, belonging and fitting-in.

The collectivistic thought underscores that relationships with others in specific contexts is the
primordial consideration in defining the self. Reflecting back unto the result of your
37activity on
Individualist or Collectivist? And considering the above discourse, what realizations do you
have? Were you able to distinguish the two orientations particularly in terms of how they view
the self? Now take a look on the table below and learn more about their notable differences
particularly in terms of their philosophies.

EASTERN AND WESTERN THOUGHTS

Western
(Greek and Judeo-Christian Traditions)
Individualism/Fragmentary/Dualistic:
A human being has an individualistic nature
and is an independent part of the universe and
the society. More focused on the individual
events and the role of the person. Emphasis is
on the “I”.
Outer-world dependent: Searching outside
yourself – through research and analysis
Science/evidence-based culture: What can be
proven/measured is deemed the truth
Man is an element of the Divine
Life is a service (to God, money, business,
etc.)
Eastern
(Classical Indian and Chinese
Philosophies)
Collectivism/Wholistic:
A human being is an integral part of the
universe and the society. People are
fundamentally connected. all events in the
universe are interconnected (Systematic
Approach). Emphasis is on the “WE”.
Inner-world dependent: Searching inside
yourself – through meditation and right living
Evidence is meaningless; truth is given and
does not have to be proven
Man is a part of the cosmic unity
Life is a journey towards eternal realities
outside the world
The journey of mankind is linear; everything The journey of mankind is cyclical:
has its beginning and end. perception of eternal recurrence (life after
death, reincarnation)
Action is not necessarily a translation of the The action is the extension of the mind.
mind.
The concept of “Me”: the true “me” is a part Me- to be discovered by liberating from the
of the Divine that need not become apparent: false “me” – attachment to the material things
it is given, does not have to be cognizable
Construction of the Self in the Western Perspective

The Western worldview underscores the importance of the parts rather than the whole. It
suggests a fragmentary approach in understanding phenomena as it does not subscribe to a
holistic view of reality. As such, all aspects of life are explored and analyzed not as whole but as
separate parts.

Even the self is purported to be investigated and viewed as a highly compartmentalized entity.
The Western Thought maintains the individual as a separate, self-contained individual, whose
sense of self-worth is focused on internal attributes (ability, intelligence, personality, goals,
preferences, rights). Since the West values individuality and freedom, the self as an independent
individual is given preference over the others. It does not however discredit the role of
environment and society in the development of the self but its focus is always looking toward the
self. The personal achievements of the self over the others for instance is highlighted, thus
Westerners tend to compare themselves to the rest of the group in order to be better. Their self-
esteem can in fact be verified and confirmed through social comparison. But they can set out
their own goals regardless of whether or not these goals conform to the society’s shared goals.
Moreover, individual needs and wants are given more importance as they put primacy in
developing themselves.

From this standpoint, equality is accorded to every individual self who is regarded as an
independent being that has inalienable right to life and personal development. Individual rights
are recognized and given prominence over duties as it is only through this where the society at
large attains progress and civilization.

The self according to Western theories was comprehensively discussed in the preceding topics.
For us to fully appreciate the self and make an objective synthesis about it, we shall, in
particular, take a brief look unto how it is explained based on the Eastern theories. We will be
examining how the self was explained by the major philosophies of the East – Hinduism,
Buddhism, Confucianism, Taoism. We shall likewise explore the indigenous conceptualization
of the self based on the Filipino culture.

The Self as Embedded in the Oriental Thoughts

Understanding the propositions of the East regarding the self entails a paradigm shift of the
Western views. While its western counterpart highlights the importance of individualism, the
eastern thought values unity and harmony and being part of the greater whole, where everything
is believed to be connected and the interdependent with others and nature. The Eastern
perspective does not see any distinction in all the things in the world; everyone is interconnected
thus, the other person is deemed part of yourself.

The self, through this holistic view, is considered a relational being whose very existence is
defined by his being blended harmoniously with the other selves, all things and events. The self
is fundamentally connected with the other selves and is an integral part of the universe and
society. In this web of interdependency, harmony is the key. One’s conformity with shared
norms and values is very important.

Consequently, the self must place duties over rights. Individual goals are manifested and find
fulfilment in society’s shared goals. It is crucial for the self to participate in creating harmony,
and to avoid criticism, ridicule, and rejection to gain approval and acceptance.

The Self in Hinduism

Who is the self? The self is Atman, and Atman is the innermost essence of the self whose destiny
is to be Brahma in Nirvana. Attachment of the self to the material world (maya/illusion) leads to
suffering (samsara). Reincarnation of the self is a form of suffering because the self keeps
coming back to the material-world thinking that it is its real destiny. The self has to liberate itself
from this ignorance by cultivating an authentic knowledge (self-realization) that the self has is
NOT MAYA but ATMAN. When the self has been thoroughly cleansed from its illusions, the
self is filled with the sense of well-being, and at death, its soul is liberated from endless rebirths
(reincarnation) and join the universal spirit Brahma and becomes one with Brahma.

The Self in Buddhism

The doctrine of non-self or annata dictates that the self is subject to the law of changes.
Everything, including the self, is always in constant change: born, grows, and dies. The self is
composed of five aggregates: natter, sensation, perception, mental construct, and consciousness.
Each aggregate is transitory in nature. That is why there is no such thing as permanent self.
Buddhism discards the existence of the self. The idea of the self is illusory. This false belief
yields harmful thoughts of selfish desire, “me-and-mine” mentality, craving, attachment, ill-will,
hatred, conceit, pride, egoism, and any other defilements and social problems. It is the source of
all troubles in societies.

The goal of the self is to attain enlightenment by freeing oneself from ignorance that causes
suffering. To eliminate ignorance and attain enlightenment, the self should:
1. Know the four noble truths that there is suffering in this world; the cause of suffering is
craving for self-identity as if it is permanence; there is way out of this bondage of
suffering.
2. The way to get out of suffering is by practicing the eightfold path.

The Self in Confucianism

The self is a moral and social being. Confucius was essentially concerned with what made a
good life. Good life depends on order, and order depends on good and just government. If a ruler
lives and governs virtuously, virtuous people would obey him. Virtue consists of correct
behavior, such as benevolence, righteousness, propriety, wisdom, and loyalty.

These virtues must guide human relations, namely, (a) between ruler and people; (b) between
parents and children; (c) between husband and wife; (d) between elder brother and younger
brother; and (e) between friends and friend. A true self is a noble man possesses all the virtues,
and this noble man is called the man of JEN.

The self is a dot in the universe and being a part of nature, the self must live in accordance with
the law of nature that rules and directs the movements of all things. The highest achievement of
every human being is being a wise person. As a wise person, his highest achievement is affinity
with the universe. The happiness of the self is found in the self’s conformity with nature.

Confucius advocated the active role of man in relation to creating oneness with nature. Since the
self is the master of nature, his duty is to actively harmonize himself with nature by translating
the innate law of nature into action.

The Self in Taoism

As a philosophy, Taoism advocates what is natural and spontaneous, simple, and necessary.
Taoism derived its name from its central idea, Tao or the Way of nature. Taoism, just like
Confucianism aimed at humanity’s oneness with nature. But Taoism contradicted Confucianism
as regards to how oneness shall be achieved. Taoism considers the self as merely one of the
many elements of the natural world. Tao is an indescribable force that govern natures. The self
must bring himself in harmony with Tao by practicing the three great virtues: humility, frugality
and contentment. The self should not strive for learning, riches, and power; the self should find
last thing happiness by being, quiet, thoughtful, and humble. In other word to be able to
harmonize, the self must practice the WU-WIE or the non-interference with the natural courses of
events. Most of the problems in the world is caused by the self’s active participation in creating
harmony with nature. Too much involvement of the self in nature can lead to destruction.

Filipino Concept of the Self

Do Filipinos have their own concept of the self? Who is a Filipino? Most of our worldviews are
in common with the other oriental thoughts. But some neighboring countries often consider the
Filipino as the most westernized person because of the captive or colonial consciousness that has
long been imbued in us. A Filipino is also multilayered because of foreign influences, such as
those of India, Indonesia, Malay, Chinese, Spanish, and American which are embedded in our
culture. So how do we define a Filipino as a self?
Our understanding of the Filipino as a self must be based on the concepts of PAGKATAO and
LOOB. Pagkatao or humanities indicates the fact that a Filipino is a human being just like
anyone else. The concept of loob is exemplified by Filipino holistic worldview and interiority
(human heartedness) (Mercado, 1974).

With this nondualistic worldview, the self is seen as a body-soul embodiment. Life is not seen as
compartmentalized, the present is the continuation of the past, and this continuity moves in a
cyclic manner that has no beginning and no end (Gulong ng Palad). A Filipino does not
distinguish the subject from the object, the person from feelings. Harmonious relationship is of
prime importance; this is maintained by the value of sensitivity. Interiority pertains to love,
mercy, charity, elemency, and leniency.

This human heartedness is mirrored in the Filipino concepts of kagandahang-loob, kabutihang

loob, kalooban, which somehow depict our interdependency with others. They slow the social
dimension of the self, sharing of the self with others in values of pakikisama, camaraderie,
hospitality, utang-na-loob, bayanihan spirit, family-centeredness, meal-centeredness, etc.

The self, therefore, is a relational being, who thinks, acts, behaves, and decides always in
accordance with his being with others.

Guide Questions:
I. Discuss briefly the following.
1. How would you describe the individualistic and collectivist perspective of the
self?
2. What is self based on the following:
a. The Self in Hinduism
b. Filipino Concept of the Self
c. The Self in Buddhism
d. The Self in Taoism
 e. The Self in Confucianism

II. Do This! Individualist or Collectivist?

a. Read of the statement below and with the scale ranging from 1-9, choose how applicable
these statements are to you. Respond to each of the statement honestly by encircling your
responses.

Statement 1-Never/ Definitely No...........9-Always/Definitely 35

Yes
1. I'd rather depend on 1 2 3 4 5 6 7 8 9
myself than others.
2. I rely on myself most of 1 2 3 4 5 6 7 8 9
the time; I rarely rely on
others.
3. I often do "my own thing." 1 2 3 4 5 6 7 8 9
4. My personal identity, 1 2 3 4 5 6 7 8 9
independent of others, is very
important to me.
5. It is important that I do my 1 2 3 4 5 6 7 8 9
job better than others.
6. Winning is everything. 1 2 3 4 5 6 7 8 9
7. Competition is the law of 1 2 3 4 5 6 7 8 9
nature.
8. When another person does 1 2 3 4 5 6 7 8 9
better than I do, I get tense
and aroused.
9. If a co-student gets a prize, 1 2 3 4 5 6 7 8 9
I would feel proud.
10. My co-students’well- 1 2 3 4 5 6 7 8 9
being is important to me.
11. To me, pleasure is 1 2 3 4 5 6 7 8 9
spending time with others.
12. I feel good when I 1 2 3 4 5 6 7 8 9
cooperate with others.
13. Parents and children must 1 2 3 4 5 6 7 8 9
stay together as much as
possible.
14. It is my duty to take care 1 2 3 4 5 6 7 8 9
of my family, even when 1
have to sacrifice what I want.
15. Family members should 1 2 3 4 5 6 7 8 9
stick together, no matter what
sacrifices are required.
16. It is important to me that 1 2 3 4 5 6 7 8 9
I respect the decisions made
by my groups.
Adapted from: Triandis, H. C. & Gelfland, M. J. (1998). Converging measurement of
horizontal and vertical individualism and collectivism. Journal of Personality and Social
Psychology, 74, 118-128.

After answering all the 16 statements, sum up your responses in items 1-8 (Individualist items)
and items 9-16 (Collectivist items). Higher score in the individualist items mean you see yourself
as fully autonomous; higher score in the collectivist items imply that you see yourself as part of
the collective.

NOTE: You may pass this part even with the numbers (scale) only.
e.g. 1. 6
2. 7
3. 2