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Introduction
In this paper, I will summarize and compare the views of Descartes and Locke on self-identity and consciousness. Descartes presents a soul-based view of identity, while Locke advocates for a psychological view of the same. The views of David Hume which support a cautious understanding of the self-identity, based on the limits of human understanding, emerges as the most preferable approach to use in understanding self-identity. The findings of this study will be important in defining self-identity from a philosophical perspective, including its relationship with the physical brain and bodily functions.
Descartes View of the Self
Descartes views on self-identity are introspective in the sense that he believes in the existence of both the soul and the body. In his analogy, he mentions the power of thought in creating ones identity an idea premised on the belief that peoples identities are products of how they think of themselves. In so doing, they prove that they are who they think of themselves to be, thereby emphasizing the need to place self-identity in thought. It is an innate understanding of ones identity and proof exists in how people experience self-doubt. Relative to this assertion, Descartes says the mere presence of doubt in existence is proof that one exists in the first place. Therefore, having the power to think in the first place is proof of ones existence (Descartes 4). However, one fundamental question that we could ask from this idea of the self is the form that ones existence should take if the mere presence of thought is confirmation of existence in the first place.
To answer this question, Descartes proposes the idea that ones existence is predicated on their ability to feel or make sense of the world. However, since human senses are an unreliable measure of ones existence, the author argues that the ultimate definition of the self is that he is a thinking being (Descartes 9). Therefore, thinking is the primary preoccupation of the mind, and ones identity is a product of this process because true power comes from ones essence. From the belief in human beings as creatures of thought, Descartes argues that there are diverse perceptions of the senses that influence ones identity (10). Given that people have similar senses, it is possible to find people who share the same experiences but are different in reality. Therefore, in this analogy of the self, congruence does not mean similarity. To further clarify this statement, Descartes says among these diverse perceptions of the senses, some are agreeable, and others disagreeable (14). Therefore, there is a need to undertake a contextual review of the facts involved in a case.
Relative to the construction of the identity of the self as a product of both mind and soul, Descartes further goes on to say that, there can be no doubt that my body, or rather my entire self, in as far as I am composed of body and mind, maybe variously affected, both beneficially and hurtfully, by surrounding bodies (14). These statements suggest that peoples identities do not exist in isolation; rather they exist in a context that also involves other forces created by people who also share the same power of introspection.
Overall, Descartess view of self-identity emphasizes consciousness as the primary determiner of self-identity. In other words, the philosopher claims that consciousness is natures way of making a person aware of what is happening within them. Logical thinking is at the center of his arguments because he pursues a deductive approach of describing human identity whereby perception is an unreliable measure of reality or self-identity.
Lockes View of Self Identity
John Lockes understanding of self-identity proposes an independent comprehension of self-identity founded on consciousness as opposed to memory. In other words, Locke gives an account of the self as a product of psychological continuity, shaped by experiences and reflections (9). Therefore, consciousness is a product of these experiences and forms the foundation for developing identities. In this regard, Locke seeks permanence in thought by suggesting that although the mind and body may change over time, consciousness does not. Based on this ideology, he regards identity as a product of consciousness and not of the mind in its physical form. Thus, consciousness is transferable from one individual to another or from one soul to the next.
Lockes view of the self comes from his interpretations of perception and reflection. In other words, he opposes the idea of knowledge certainty and instead supports the need to conceive it as an ongoing pervasive process influenced by ones understanding and interpretations of the environment (Locke 21). Based on this idea, Locke believes that human knowledge is founded on ones experiences and identity as opposed to their physical self (14). Therefore, the two main physiological phenomena necessary for Lockes theory to suffice are the presence of consciousness and transference. Given that consciousness exists within specific periods, it influences ones identity. Relative to this assertion, Locke says, Finite spirits having had each its determinate time and place of beginning to exist, the relation to that time and place will always determine to each of them its identity, as long as it exists (2). Therefore, Locke supports a fixed view of identity founded on a psychological construct of time.
Comparison of Views
Descartess conception of the self is enshrined in its duality, whereby the presence of a mind or a soul defines human existence. In this regard, the self is a simple form when it is the mind, but it gains a more complex understanding when defined as a human being. The complexity comes from the composite nature of the self when determining a persons identity. Based on this definition, Descartes considers the self as being both a simple and composite concept (8-15). At the core of his arguments is the need to listen to intuition as the guiding principle for the creation of human identity.
Unlike Descartess understanding of the human mind, Locke opposes the idea that people are born with strong intuitive ideas that shape their identities. Instead, he believes that rationality, which is an innate attribute, should be the best indicator of human progress. Therefore, Locke debunks the myth that the human identity is a product of logical reasoning because identity is innate, unclear, and unreliable. In this regard, he questions the premise proposed by Descartes that an idea could exist in the mind without a person being consciously aware of it.
Locke proposes a rigid framework of defining what is in the mind consciousness. In other words, he believes that people have to conceive thoughts before translating them to action (Locke 15). For example, people may have memories of the past in their minds but not consciously think of them. However, they have to experience them first to store them in their minds as memories in the first place. The innateness of the self seems to be Lockes main point of departure from Descartess views on the same issue because he does not believe in dualism as a premise of defining self-identity. He argues that if such congruence existed, people would have innate principles that would be agreeable by all parties but this is not the case.
Broadly, these discussions suggest that Locke is keen on advancing the idea that people do not have innate principles that influence the creation of their identities. Instead, they rely on reasoning and create identities that are products of their collective thoughts. Lockes view draws credence from the need to use sensory stimuli to make sense of the world, as opposed to an internal understanding of the same.
Unlike the views of Locke or Descartes on self-identity, David Hume is skeptical of their understanding of the self because, he argues that we are not equipped, as human beings, to understand the intricacies of self-identity without falling into the trap of confirmation bias. Therefore, Hume holds a cynical view of the self, which is premised on peoples uncertainty on what self-identity entails. In this regard, he claims, To attempt a farther proof of this were to weaken its evidence; since no proof can be derived from any fact, of which we are so intimately conscious; nor is there anything, of which we can be certain if we doubt of this (1). I support this view more than that advanced by Locke or Descartes because it is balanced and grounded in truth.
Summary
This paper has shown the differences and similarities between Locke and Descartess views on self-identity. Lockes ideas are psychological-based, in the sense that self-identity is seen as an evolving concept founded on peoples consciousness. Comparatively, Descartess views are soul-based, drawing on peoples innate sense of identity and thought as the primary constructs of their identity. I support Humes ideas on self-identity, which assumes a cautious understanding of the concept because identity is a volatile concept that changes across different phases in a persons lifetime. Therefore, Locke and Descartess ideas of the self are prone to confirmation bias.
Works Cited
Descartes, René. Meditations on First Philosophy: In which the Existence of God and the Distinction of the Soul from the Body are Demonstrated. Hackett Publishing Company, 1641.
Hume, David. A Treatise of Human Nature. Dover Publications, 1739.
Locke, John. An Essay Concerning Human Understanding. Penguin Classics, 1695.
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