MODULES FOR WEEKS 9 - UNDERSTANDING THE SELF

THE SELF in WESTERN AND EASTERN THOUGHTS

OBJECTIVES:
At the end of the lesson, students should be able :
1. Differentiate the concept of self according to Western thought against
Eastern/Oriental perspective;
2. To explain the concept of self as found in Asian thoughts;
3. To create a representation of the Filipino self.

INTRODUCTION
Different cultures and varying environment tend to create different perceptions of the
“self” and one of the most common distinctions between cultures and people is the Eastern- vs-
Western dichotomy wherein Eastern represents Asia and Western represents Europe and
Northern America. It must be understood that this distinction and the countries included was
politically colored at the time that aforementioned concepts were accepted and used in the
social sciences. Furthermore, it must be reiterated that while countries who are geographically
closer to each other may share commonalities, there are also a lot of factors that create
differences. In the Philippines alone, each region may have a similar or varying perception
regarding the “self.”

ABSTRACTION
There are actually a lot of sources in which you can analyse yjr perspective of each
culture and country about the concept of “self.” In this lesson, we will look at religion beliefs
and political philosophies that greatly influenced the mindset of each nation or culture. Since
almost all the theories about the self also came from the Western scientific research, we will
highlight the Eastern thoughts at this module.
First is Confucianism. Confucianism can be seen as a code of ethical conduct, of how
one should properly act according to their relationship with other people; thus, it is also
focused on having a harmonious social life (Ho 1995). Therefore the identity and self-concept of
the individual are interwoven with the identity and status of his/her community, sharing its
pride as well as its failure (Ho 1995).
Self-cultivation is seen as the ultimate purpose of life but the characteristics of a chun-
tzu, a man of virtue or
noble character, is still embedded in his social relationships (Ho 1995). The cultivated self in
Confucianism is what some scholars call a “subdued self” wherein personal needs are repressed
(subdued) for the good of many, making Confucian society also hierarchal for the purpose of
maintain order and balance in society (Ho 1995)
The second philosophy is Taoism. Taoism is living in the way of the “Tao or the universe.
However, Taoism rejects having one definition of what the Tao is , and one can only state clues
of what it is as they adopt a free-flowing, relative, unitary, as well as paradoxical view of almost
everything. Taoism rejects the hierarchy and strictness brought by Confucianism and would
prefer a simple lifestyle and its teaching thus aim to describe how to attain that life (Ho 1995).

The self is not just an extension of the family or the community; it is part of the
universe, one of the forms and manifestations of the Tao (Ho 1995). The ideal self is selflessness
but this is not forgetting about the self, it is living a balanced life with society and nature, being
open and accepting to change, forgetting about prejudices and egocentric ideas and thinking
about equality as well as complementary among humans as well as other beings (Ho 1995). In
this way, you will be able to act spontaneously because you will not be restricted by some
legalistic standards but because you are in harmony with everything.
The third belief is Buddhism. There are various groups who have adopted Buddhism;
thus, you may find differences in their teachings with our discussion but more likely their core
concepts remained the same. The self is seen as an illusion, born out of ignorance, of trying to
hold and control things, or human-centered needs; thus, the self is also the source of all these
sufferings (Ho 1995). It is, therefore, our quest to forget about the self; forget the cravings of
the self, break the attachments you have with the world, and to renounce the self which is the
cause of all sufferings and in doing so, attain the state of Nirvana.
The self or the individual is not the focus of the abovementioned Asian or Eastern
philosophies or beliefs. Even with extended discussions about how the self should work,
Confucianism and Taoism still situate the self within a bigger context in striving to become a
better person, one does not create a self above other people or nature but a self that is
beneficial to his community as well as in order and harmony with everything else. As for
Buddhism, the self with all its connections and selfish ideas, is taken not just out of the center
of the picture entirely.
As previously discussed, western perspective does not discount the role of environment
and society in the formation of the self but the focus is always looking toward the self. You
compare yourself in order to be better; you can create associations and bask in the glory of that
group for your self-esteem; you put primacy in developing yourself.
Several studies showed that Americans for example, talk more about their personal
attributes when describing themselves while Asians in general talk about their social roles or
the social situations that invoked certain traits that they may deem positive for their selves.
Evaluation of the self differs as Americans would rather keep a low profile as promoting the self
can be seen as boastfulness that disrupts social relationships.
 The Western culture is what we would call an individualistic culture since their focus is
on the person. Asian culture, on the other hand, is called a collectivistic culture as the group
and social relations that is given more importance than individual needs and wants. Westerners
also emphasize more on the value of equality even if they see that the individual can rise above
everything else. Because everyone is on their own in the competition, one can say that they
also promote ideals that create “fair” competition and protect the individuals. Asians with their
collectivistic culture, put more emphasis on hierarchy as the culture wants to keep things in
harmony and order. For example, Westerners would most likely call their bosses, parents, or
other seniors by their first name. The boss can also be approached head-on when conflicts or
problems about him arises. For Asians, we have respectful terms for our seniors and a lot of
workers would not dare go against the high ranking officials.
With the social media, migration, and intermarriages, variety between the Western and
Asian perceptions may either be blurred or highlighted. Whereas conflict in inevitable in
diversity, peace is also possible through the understanding of where each of us is coming from.

ACTIVITY – 9.1

NAME
DATE SECTION
QUESTIONS: Complete the sentences below:
1. For me, beauty means _____________________________________________________
________________________________________________________________________

2. A beautiful person is _______________________________________________________

________________________________________________________________________

3. I am beautiful because ____________________________________________________

_______________________________________________________________________
_______________________________________________________________________.
4. List down names of people you know who are beautiful.
_______________________________________________________________________
________________________________________________________________________

ABSTRACTION
Marieb, EN (2001) explains that the gonads( reproductive glands that produce gametes;
testis or ovary) begin to form until about the eight week of embryonic development. During the
early stages of human development, the embryonic reproductive structures of males and
females are alike and are said to be in the indifferent stage. When the primary reproductive
structures are formed, development of the accessory structures and external genitalia begins.
The formation of male and female structures depends on the presence of testosterone, Usually,
once formed, the embryonic testes release testosterone, and the formation of the duct system
and external genitalia follows. In the case of female embryos that form ovaries, it will cause the
development of the female ducts and external genitalia since testosterone hormone is not
produced.
Any intervention with the normal pattern of sex hormone production in the embryo
results in strange abnormalities. For instance, a genetic male develops the female accessory
structures and external genitalia if the embryonic testes fail to produce testosterone. On the
other hand, if a genetic female is exposed to testosterone (as in the case of a mother with
androgen-producing tumor of her adrenal gland), the embryo has ovaries but may develop
male accessory ducts and glands, as well as a male reproductive organ and an empty scrotum.
As a result, pseuhermaphrodites are formed who are individuals having accessory reproductive
structure that do not “match” their gonads while true hermaphrodites are individuals who
possess both ovarian and testicular tissues but this condition is rare in nature. Nowadays, many
pseudohermaphrodites undergo sex change operations to have their outer selves (external
genitalia) fit with their inner selves (gonads).
A critical even for the development of reproductive organs takes place about one month
before birth wherein the male testis formed in the abdominal cavity at approximately the same
location as the female ovaries, descend to enter the scrotum. If this normal event fails, it may
lead to cryptorchidism. This condition usually occurs in young males and causes sterility (which
is also a risk factor for cancer of the testes)that is why surgery is usually performed during
childhood to solve this problem.
However, abnormal separation of chromosomes during meiosis can lead to congenital
defects of the reproductive system. For instance, males who possess extra female sex
chromosome have the normal male accessory structures, but atrophy (to shrink0 of their testes
causes them to be sterile. Other abnormalities result when a child has only one sex
chromosome. An XO female appears normal but lacks ovaries. YO males die during
development. Other much less serious conditions also affect males primarily such as phimosis,
which is due to narrowing of the foreskin of the male reproductive structure and misplaced
urethal openings.
Puberty is the period of life, generally between the ages of 10 and 15 years old, when
the reproductive organs grow to their adult size and become functional under the influence of
rising levels of gonad hormones (testosterone in males and estrogen in females). After this
time, reproductive capability continues until old age in males and menopause in females.
 The changes that occur during puberty is similar in sequence in all individuals but the
age which they occur differs among individuals. In males,, as they reach the age of 13, puberty
is characterized by the increase in the size of the reproductive organs followed by the
appearance of hair in the pubic area, axillary, and face. The reproductive organs continue to
grow for two years until sexual maturation marked by the presence of mature semen in the
testes.
In females, the budding of their breasts usually occurring at the age of 11 signals their
puberty stage. Menarche is the first menstrual period of females which happens two years after
the start of puberty. Hormones play an important role in the regulation of ovulation and fertility
of females.

EROGENOUS ZONE
Erogenous zones refer to parts of the body that are primarily receptive and increase
sexual arousal when touched in a sexual manner. Some of the commonly known erogenous
zones are the mouth, breasts, genitals, and anus. Erogenous zones may vary from one person
to another. Some people may enjoy being touched in a certain are more than the other areas.
Other common areas of the body that can be aroused easily may include the neck, thighs, and
feet.

HUMAN SEXUAL BEHAVIOR

Human sexual behaviour is defined as any activity – solitary, between two persons, or in
a group – that induces sexual arousal. There are two factors that determine human behaviour:
the inherited sexual response patterns that have evolved as a means of ensuring production
and that become part of each individual’s genetic inheritance, and the degree of restraint or
other types of influence exerted on the individual by society in the expression of his sexuality.

TYPES OF BEHAVIOUR
1. SOLITARY BEHAVIOUR
Self-gratification means self-stimulation that leads to sexual arousal and generally,
sexual climax. Usually, most self-gratification takes place in private as an end in
itself, but can also be done in a sociosexual relationship.
Self-gratification, generally beginning at or before puberty, is very common among
young males, but becomes less frequent or is abandoned when sociosexual activity
is available. Consequently, self-gratification is most frequent among the unmarried.
There are more males who perform acts as self-gratification than females. The
frequency greatly varies among individuals and it usually decreases as soon as they
develop sociosexual relationships.
 Majority of males and females have fantasies of some sociosexual activity while they
gratify themselves. The fantasy frequently involves idealized sexual partners and
even might avoid in real life.
2. SOCIOSEXUAL BEHAVIOUR
Heterosexual behaviour is the greatest amount of sociosexual behaviour that occurs
between only one male and one female. It usually begins in childhood and may be
motivated by curiosity, such as showing or examining genitalia. There is varying
degree of sexual impulse and responsiveness among children. Physical contact
involving necking or petting is considered as an ingredient of the learning process
and eventually of courtship and the selection of a marriage partner.
Coitus, the insertion of the male reproductive structure into the female reproductive
organ, is viewed by society quite differently depending upon the marital status of
the individuals. Majority of human societies allow premarital coitus, at least under
certain circumstances. In modern Western society, premarital coitus is more like to
be tolerated but not encouraged if the individuals intend marriage. Moreover, in
most societies, marital coitus is considered an obligation. Extramarital coitus
involving wives is generally condemned and, if permitted, is allowed only under
exceptional conditions or with specified reasons. Societies are becoming more
considerate toward males than females who engage in extramarital coitus. The
double standard of morality is also evident in premarital life. Postmarital coitus (i. e.,
coitus by separated, divorced or widowed persons) is almost always ignored. There
is difficulty in enforcing abstinence among sexually experienced and usually older
people for societies that try to confine coitus in married couples.
A behaviour may be interpreted by society or the individual as erotic (i. e. capable of
engendering sexual response) depending on the context in which the behaviour
occurs. For instance, a kiss may be interpreted as a gesture of expression or intimacy
between couples while others may interpret is a form of respect or reverence, like
when kissing the hand of an elder or someone in authority. Examination and
touching someone’s genitalia is NOT interpreted as a sexual act especially when
done for medical purposes. Consequently, the apparent motivation of the behaviour
greatly determines interpretation.