DAVID HUME

David Hume was born in 1711 to a

moderately wealthy family from
Berwickshire Scotland, near Edinburgh. His
background was politically Whiggish and
religiously Calvinistic. As a child he
faithfully attended the local Church of
Scotland, pastored by his uncle. Hume was
educated by his widowed mother until he
left for the University of Edinburgh at the
age of eleven. His letters describe how as
a young student he took religion seriously
and obediently followed a list of moral guidelines taken from The
Whole Duty of Man, a popular Calvinistic devotional.

Hume (7 May 1711 – 25 August 1776) was a Scottish philosopher,

historian, economist, and essayist, known especially for his
philosophical empiricism and scepticism. He is regarded as one of
the most important figures in the history of Western philosophy and
the Scottish Enlightenment. Hume is often grouped with John Locke,
George Berkeley, and a handful of others as a British Empiricist.

“He is happy, whose circumstances suit his temper; but he is more

excellent, who can suit his temper to any circumstances.”

NOTABLE WORKS

“Essays, Moral and Political

“A Treatise of Human Nature”

“Enquiry Concerning the Principles of Morals”

“History of England”

“An Enquiry Concerning Human Understanding”

CONTRIBUTIONS:

Though better known for his treatments of philosophy, history, and politics, the
Scottish philosopher David Hume also made several essential contributions to
economic thought. His empirical argument against British mercantilism formed a
building block for classical economics.

David Hume perceptions about the self : There is no idea

about the self it's all about consciousness.

In epistemology, he questioned common notions of personal identity

and argued that there is no permanent “self” that continues over
time. This idea can be formulated as the following:

• All ideas are ultimately derived from impressions.

• So, the idea of a persisting “self” is ultimately derived from

impressions.

• But, no impression is a persisting thing.

• Therefore, there cannot be any persisting idea of “self.”

In other words, because the “self” must be a constant, persisting,

stable thing, and yet all knowledge is derived from impressions,
which are transient, non-persisting, variable things, it follows that
we do not really have knowledge of a “self” and therefore, there is
no self.

Argument

David Hme said , to consider what impression gives us our concept

of self. We tend to think of ourselves as selves—stable entities that
exist over time . This argument of David Hume we fully agree that
There is no impression of the “self” that ties our particular
impressions together. In other words, we can never be directly
aware of ourselves, only of what we are experiencing at any given
moment. Although the relations between our ideas, feelings, and so
on, may be traced through time by memory.
 GILBERT RYLE
Gilbert Ryle was born in Brighton, Sussex,
England on 19 August 1900. One of ten
children, he came from a prosperous family
and enjoyed a liberal and stimulating
childhood and adolescence. His father was
a general practitioner but had keen
interests in philosophy and astronomy that
he passed on to his children and an impressive library where Ryle
enjoyed being an “omnivorous reader” (Ryle, 1970, 1). Educated at
Brighton College (where later in life he would return as a governor)
Ryle went to Queen's College, Oxford in 1919 initially to study
Classics, but he was quickly drawn to Philosophy, graduating in
1924 with first-class honours in the new Modern Greats School of
Philosophy, Politics and Economics. While not particularly sporting,
his undergraduate studies were relieved by rowing for his college
eight, of which he was captain, and he was good enough to have
trials for the University boat. After his graduation in 1924 he was
appointed to a lectureship in Philosophy at Christ Church College
and a year later became tutor. He would remain at Oxford for his
entire academic career until his retirement in 1968; in 1945 he was
elected to the Waynflete Chair of Metaphysical Philosophy. With the
outbreak of war Ryle volunteered. He was commissioned in the
Welsh Guards, serving in intelligence, and by the end of the War had
been promoted to the rank of Major. He became the Editor of Mind
after G.E. Moore's retirement in 1947; a post he held until 1971.

NOTABLE WORKS
“The Concept of Mind”

CONTRIBUTIONS

Gilbert Ryle. Gilbert Ryle was best known for his criticism of what he
called the "Official Doctrine" of "Cartesian Dualism" as a theory of
mind. He thought René Descartes had naturalized the theological
idea of a soul as a separate non-material substance called "mind."

Gilbert Ryle perceptions about the self: He does not believe

in mind, and challenge the idea of Rene Descartes.

The dualistic metaphysic of mind and body initiated by Plato,

perpetuated by Descartes, and given an “unconscious twist” by
Freud leads, as we have seen, to challenging conceptual questions
and vexing enigmas. Some philosophers and psychologists, in an
effort to avoid the difficulties of viewing the mind and body as two
radically different aspects of the self, have decided to simply focus
on observable behavior in defining the self. Their solution to the
mind/body “problem” is to simply deny—or ignore—the existence of
an internal, nonphysical self, and instead focus on the dimensions of
the self that we can observe. No more inner selves, immortal souls,
states of consciousness, or unconscious entities: instead, the self is
defined in terms of the behavior that is presented to the world, a
view that is known in psychology as behaviorism

Argument

Gilbert Ryle his idea about the self , we believe both our mind and
body exist separately as different subtances , but work together to
allows us to function . Our mind is the part of our brain , so we die
when our body dies. Our mind can exist past our bodily death.

IMMANUEL KANT

Immanuel Kant (1724-1804) is one of the

most influential philosophers in the history of
Western philosophy. His contributions to
metaphysics, epistemology, ethics, and
aesthetics have had a profound impact on almost every
philosophical movement that followed him. This article focuses on
his metaphysics and epistemology in one of his most important
works, The Critique of Pure Reason. A large part of Kant’s work
addresses the question “What can we know?” The answer, if it can
be stated simply, is that our knowledge is constrained to
mathematics and the science of the natural, empirical world. It is
impossible, Kant argues, to extend knowledge to the supersensible
realm of speculative metaphysics. The reason that knowledge has
these constraints, Kant argues, is that the mind plays an active role
in constituting the features of experience and limiting the mind’s
access only to the empirical realm of space and [Link]
responded to his predecessors by arguing against the Empiricists
that the mind is not a blank slate that is written upon by the
empirical world, and by rejecting the Rationalists’ notion that pure, a
priori knowledge of a mind-independent world was possible. Reason
itself is structured with forms of experience and categories that give
a phenomenal and logical structure to any possible object of
empirical experience. These categories cannot be circumvented to
get at a mind-independent world, but they are necessary for
experience of spatio-temporal objects with their causal behavior and
logical properties. These two theses constitute Kant’s famous
transcendental idealism and empirical realism.

NOTABLE WORKS:

“Critique of Judgment”

“Critique of Pure Reason”

“Critique of Practical Reason”

Immanuel kant perceptions about the self:

Kant on Self-Consciousness

According to Kant, we all have an inner and outer self which

together form our consciousness. The inner self is comprised of our
psychological state and our rational intellect. The outer self includes
our sense and the physical world.

When speaking of the inner self, there is apperception. Apperception

is how we mentally assimilate a new idea into old ones. According to
Kant, representation occurs through our senses. It is mental imagery
based on past sensations and experiences.

Argument

Immanuel Kants his idea of the self , We think that everyone in our
exposition of the form of inner sense ,namely, that this sense
represents to consciousness even our own selves only as we appear
to ourselves,not as we are in ourselves And the outer self our
perceptions form our reality of the world.

MAURICE MERLEAU -
PONTY
Maurice Jean Jacques Merleau-Ponty 14
March 1908 – 3 May 1961) was a French
phenomenological philosopher, strongly influenced by Edmund
Husserl and Martin Heidegger. The constitution of meaning in
human experience was his main interest and he wrote on
perception, art, and politics. He was on the editorial board of Les
Temps modernes, the leftist magazine established by Jean-Paul
Sartre in 1945.

NOTABLE WORKS

Phenomenology of perception, anonymous collectivity

motor intentionality,

flesh of the world, "the perceiving mind is an incarnated mind,"

(chiasme), distinction between words as gestures having

sedimented meaning and spoken words as gestures having
existential meaning, invagination
SUBJECTS OF STUDY

Psychology,

, metaphysics,

, Gestalt theory,

, philosophy of art, Marxism

Maurice Merleau-Ponty perceptions about the self:

The Self Is Embodied Subjectivity

In a radical break from traditional theories of the mind, the German

thinker Edmund Husserl* introduced a very different approach that
came to be known as phenomenology. Phenomenology refers to the
conviction that all knowledge of our selves and our world is based
on the “phenomena” of experience. From Husserl’s standpoint, the
division between the “mind” and the “body” is a product of
confused thinking. The simple fact is, we experience our self as a
unity in which the mental and physical are seamlessly woven
together. This idea of the self as a unity thus fully rejects the dualist
ideas of Plato and Descartes.

A generation after Husserl, the philosopher Maurice Merleau-Ponty*

articulated the phenomenologist position in a simple declaration: “I
live in my body.” By the “lived body,” Merleau-Ponty means an
entity that can never be objectified or known in a completely
objective sort of way, as opposed to the “body as object” of the
dualists.

Argument

Maurice Merleau - Ponty his idea about the self ,We totally agree
with his perceptions about the self , that one cannot find an
experience that is not an Embodied experience, All experience is
embodied. One's body in his opening towards his existence to the
world. Because of these bodies , men are in the world ." Physical
body is an important part of the self."we
are agree with that statement. That the
mind and body act as one system.
Whatever your mind perceived it will be
enacted by your body.

PATRICIA SMITH CHURCHLAND

Patricia Smith Churchland (born 16 July 1943) is a Canadian-

American analytical philosopher noted for her contributions to
neurophilosophy and the philosophy of mind. She is UC President's
Professor of Philosophy Emerita at the University of California, San
Diego (UCSD), where she has taught since 1984. She has also held
an adjunct professorship at the Salk Institute for Biological Studies
since 1989. She is a member of the Board of Trustees Moscow
Center for Consciousness Studies of Philosophy Department,
Moscow State University. In 2015, she was elected a Fellow of the
American Academy of Arts & Sciences. Educated at the University of
British Columbia, the University of Pittsburgh, and the University of
Oxford, she taught philosophy at the University of Manitoba from
1969 to 1984 and is married to the philosopher Paul Churchland.
Larissa MacFarquhar, writing for The New Yorker, observed of the
philosophical couple that: "Their work is so similar that they are
sometimes discussed, in journals and books, as one person

Notable Works

Neurophilosophy,

Eliminative

Materialism

SUBJECTS OF STUDY

Neurophilosophy

Philosophy of mind

Philosophy of science

Medical and environmental ETHICS

Patricia Churchland : Touching a Nerve: Our Brains, Our

Selves

Churchland views the self as the brain. She argued that the more we
know about the brain, the clearer it becomes that the brain is each
of us. That there is no “mind” beyond the brain. No “self” beyond it
and no soul.

In her book Touching the Nerve: The Self as Brain, she stated that:
“My brain and I are inseparable. I am who I am because my brain is
what it is. Even so, I often think about my brain in terms different
from those I use when thinking about myself. I think about my brain
as that and about myself as me. I think about my brain as having
neurons, but I think of me as having a memory. Still, I know that my
memory is all about the neurons in my brain. Lately, I think about
my brain in more intimate terms— as me.”
 Argument

We agree in Patricia's perspective about

self because she pointed out that our brain
is the sel-centered. If a person depends on
his/her mind and the experiences, there's
something growth on his/herself.

ST. AUGUSTINE

St. Augustine, also called Augustine of Hippo, original Latin name

Aurelius Augustinus, (born November 13, 354, Tagaste, Numidia
[now Souk Ahras, Algeria]—died August 28, 430, Hippo Regius [now
Annaba, Algeria]; feast day August 28), bishop of Hippo from 396 to
430, one of the Latin Fathers of the Church and perhaps the most
significant Christian thinker after St. Paul. Augustine’s adaptation of
classical thought to Christian teaching created a theological system
of great power and lasting influence. His numerous written works,
the most important of which are Confessions (c. 400) and The City
of God (c. 413–426), shaped the practice of biblical exegesis and
helped lay the foundation for much of medieval and modern
Christian thought. In Roman Catholicism he is formally recognized as
a doctor of the church.
NOTABLE WORKS

“The City of God”

“The Confessions”

SUBJECTS OF STUDY

time

soul

Trinity

moral theology

idea

Philosophy about self

Augustine's sense of self is his relation to God, both in his recognition of God's love
and his response to it—achieved through self-presentation, then self-realization.
Augustine believed one could not achieve inner peace without finding God's love.

Noverim te, noverim me: "May I know you [God], May I know
myself." Augustine wrote these words in one of his earliest works,
but it retained its force throughout his lifetime. He believes that the
self can only be truly discovered through a recognition of God’s love
and man’s response to that love.

Argument

In Augustines' philosophy he believes that the self can only be truly

discovered through a recognition of God’s love and man’s response to that
love. In discovering the self we must know our strenghts and weaknesses in
 order to understand and control ourselves. In recognizing God's love, having
faith and strong belief that he could save us to the things that can destroy us
especially our strenght and weaknesses. We
only recognize in God's love if we have a strong
faith and also if we trust him to his plans for us,
God's love helps us to believe in ourselves as an
individual.

We can understand ourselves is when we

understand how we stand our relation with
God. Self can only be truly discovered
through a recognition of God's love and
man's response to that love. We believe to
Augustine's belief that one could not
achieve inner peace without finding God's love.

SIGMUND FREUD
Sigismund (later changed to Sigmund) Freud was born on 6 May 1856 in Freiberg,
Moravia (now Pribor in the Czech Republic). His father was a merchant. The family
moved to Leipzig and then settled in Vienna, where

Freud was educated. Freud's family were Jewish but he was himself non-practising.

Freud had been diagnosed with cancer of the jaw in 1923, and underwent more
than 30. operations. He died of cancer on 23 September 1939.

Contribution:
Freud develop a structural model of mind comprimising the entities "Id, Ego, and
super ego or also called as psychic apparatus, a hypothetical conceptualizations of
important mental functions.

He also include the "Dream Analysis" where he considered dreams to be the Royal
road to unconcious.

SUBJECTS OF STUDY

human sexual activity

primitive culture

personality

Moses

dream

Philosophy about self

Sigmund Freud's Layers of the Self

Sigmund Freud postulated that there are three (3) layers of self
within us all: the id, ego, and [Link] to Freud, id is the
first part of the self to develop. It is the seat of all our desires and
wants. Rather than dealing rationally or logically, id exists to
express urges it wants to see filled. Context has no meaning; the
goal is only to have urges and desires [Link] from the id, ego
is the part of us that deals in reality. The ego regulates how many of
the id's urges will be expressed or met. The ego is able to discern
what is right or wrong based on context. Last is the superego. The
superego seeks to attain the ideal of a perfect ego. However, the
superego is irrational in its idea and pursuit of perfection. Believing
that the superego is formed by our parents and even religion, Freud
asserted that the superego can be rigid and punishing. Due to the
stringency of the superego and the waywardness of the id, a healthy
ego acts as a regulator of both.
 Argument:

In Sigmund Freuds' philosophy about dreams define

the attitude of a person especially dreams are just
the day to day events of our life, and in some point
there are some dreams that we cant recall and
dreams did not predict someones behavior. The id,
ego, and superego affects our personality as a
person where we show our attitudes towards
someone or for some situations. But at some point
ego is the one that a person has rather than the id,
not all the time our desires and our wants will
always control us as we know that the ego able to discern what is right from
wrong.

JOHN LOCKE

John Locke, (born August 29, 1632, Wrington, Somerset, England—

died October 28, 1704, High Laver, Essex), English philosopher
whose works lie at the foundation of modern philosophical
empiricism and political liberalism. He was an inspirer of both the
European Enlightenment and the Constitution of the United States.

NOTABLE WORKS
“The Reasonableness of Christianity”

“Two Tracts on Government”

“Essays on the Law of Nature”

“An Essay Concerning Human Understanding”

“A Letter Concerning Toleration”

“Some Thoughts Concerning Education”

“Two Treatises of Government”

SUBJECTS OF STUDY

Christianity

language

government

universal

personal identity

perspective about self:

John Locke on Personal Identity

According to Locke, the self is a thinking intelligent being that has

reason and reflection and can

consider itself as itself, the same thinking thing, in different times

and places, and continues to define personal identity simply as “the
sameness of a rational being.” As long as one is the same self, the
same rational being, one has the same personal identity (Nimbalkar,
2011).

John Locke holds that personal identity is a matter of psychological

continuity. He considered personal identity (or the self) to be
founded on consciousness or memory and not on the substance of
either the soul or the body.

Argument

In Locke's perspective
about self, he tells us
how we experience
ourselves in our daily
lives, how we think and
give reason/s and especially
how we reflect. So therefore, we agree unto his
words that our consciousness is always accompanied by the
thinking process. In short, we are truly aware on what we are
thinking or doing.

"The Philosophers' Perspectives of

the Self"
"Understanding The
Self"

Submitted to:
Mr. REY MARK BALABAT

Submitted By :

PRECIOUS L. HONTIVEROS

GLEISTER JOHN GAMAS

PAOLA JEAN L. ITANG

APPLE JACABAN

JUBILEE GENERALAO