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Most ethical theorists carry an intention to judge or evaluate an object or an issue as good or bad, right or wrong. To reach a conclusion, they consider two factors: the inherent nature of the self and the consequences of the self. Deontological ethical system involves analyzing the intention with which a particular self was performed regardless of the final consequence. Both Locke and Hume looked into the perspective of human self and its interaction with the environment and tried to explain the nature and balance of the existence of human as a race within the environment. Here the term ‘self’ is recognized as the fundamental aspect of human being and consciousness.
David Hume’s text An Inquiry Concerning Human Understanding looks into the parameters of human self and its relation to the outer world. This text deals in the aspect of human self and the stimuli that is responsible for the development of ideas and perception about a given element. David Hume looks deep into these matters and tries to realize the different aspects of the conception building within the human mind. Hume also argues about the different levels of acceptance and rejection of belief or information by an individual (Hume, p. 327).
It could be stated that a human being must be moderate in terms of accepting or rejecting specific information. Hume firmly believed that the human self should not accept each and every idea or information available or it should not reject every information or belief at the same time. The rejection of every idea is taken into account as extreme skepticism and it should be avoided as if followed in accordance to such norms most of the truth in nature would be lost along with most of the human knowledge acquired throughout the history. It is also argued that if the norm of extreme skepticism is taken into account than the existence or belief of God would surely seize to exist. It is true that the issue of skepticism is instrumental in the procedure of science including subjects like philosophy, politics or astronomy. Thus, it is important to believe and keep faith in some aspects of the acquired knowledge. As a result, it could be stated that from the point of view of Hume, the human self is a constant mechanism that evaluates and interprets its vicinity or environment (Hume, pp. 333-4).
However, it ca well be stated that, according to Hume, blind faith related to the self is equally avoidable as extreme skepticism. This is because if a person believes every aspect that is available then there is quite a good chance that the ultimate result would be disastrous as with information acquired without checking or evaluation would certainly give rise to confusion and the result would be a fruitless compilation of knowledge or belief. Thus, the human self is a conscious extended essence of the basic intelligence (Hume, p. 340).
Blind faith of the self is also vulnerable in the context of fundamentalist approach as under the condition of blind faith, there is no room for analysis and evaluation of information therefore this method is always subjected to false belief and misguidance. The complete lack of skepticism would result in following the wrong path and thus like extreme skepticism blind faith would also result in fruitless activity in terms of conception and knowledge. The development of ideas are also deemed to be inactive under blind faith and this, like extreme skepticism, is a completely avoidable element in terms of human development as the method of questioning is essential for human knowledge and the fundamental driving force of the human self (Hume, p. 339).
Thus, it would relevant to mention that neither extreme skepticism nor blind faith is favorable for human conception from the parameters of the human self and thus the best possible mode of though process and human development in terms of ideas and perception is the method of moderate skepticism. It can well be stated, according to David Hume, that moderate skepticism is the best possible mode of thought process where the mind questions any issue but relies on philosophical logic sense and evidence to believe in a specific issue or fact. Thus, it is obvious to believe that the mode of moderate skepticism is the best possible approach in the human world of knowledge and ideas. Only under this parameter, it is possible to understand and believe in the existence of God, which is so important for the sustainability of the human race and the positive side of the human self.
The realm of Locke’s idea of self and consciousness has different view in the context of Hume. The empiricism point of view enumerated the mental aspect as tabula rasa by John Locke. In accordance to Locke, the entire nature of human self is the constant nurture of sensory experiences where the individual gathers information right from birth. The perspective of human self as a part of God or good is considered to be naive as according to this philosophy there is a certain purpose of all human life and thus circumstances shapes up the human nature in accordance to the purpose the specified individual is to perform. As a result, it can be stated that the basic setup of a healthy mind is situated in the domain of a healthy body. Thus, there is a direct relation between the mind and the body. The body provides the mind the needed nutrition and energy to work efficiently. On the other hand, the mind controls the body and helps it to remain healthy by maintaining healthy characteristics (Tang, p. 164).
Thus, the characteristic of self also enumerates the variables of the human mind on the same principals of biology but add in the influence of immediate environment and virtually subtracts the elements of central nervous system. According to Locke’s idea of the human self, and the mind, features are generated by the direct influence of the environment around the individual, the self without the intervention of the central nervous system processes any instigation by the environment, and the result of reaction of the human nature is delivered accordingly. John Locke firmly believed a baby at birth was similar to a blank slate. Giving the baby a variety of experiences was like writing on and filling the slate. These experiences shape the individual and their personality, as they are not born with one. Locke shared the same ideas with Hobbes, believing that human self gives up certain freedoms to have protection through their government. Thus, in a way, the human self is an entity that gathers information from its surroundings and directs the information in the search of protection and security (Tang, pp. 166-7).
In this context, it should be mentioned that as an individual self and that on a moral ground the importance of existence and sustainability of the self remains important no matter what Hume suggests. It could be ascertained that this self should be composed and restored as an element of individual justification. This means that one should be justified in terms of self to oneself. The human dignity is to be taken into consideration in relation to self. One must always be self oriented, clarified and justified to the personal self. This is the importance of self and the value of self and the rest depends on the survival strategies in the modern world. Thus, self remains in its position while to survive one need the help of the other side of self and that is sustainability of the self.
Hume’s point of view on self is extremely clear in his writing. According to him, the society is deeming to become unstable if there are degradations of self in the society. He provides ample arguments to prove the need of spirituality and the need of God as self for the greater good of society. Hume is quite anxious that if the philosophy of self belief goes on beyond the parameters of the sustainability of the human mind it is sure to yield social turmoil in terms of ultimate human disaster (Gibson, p. 791).
John Lockes approach to this issue of self is based on the contradiction of values of his time and philosophic methods available in his era (1632 – 1704). Thus, it is certain that John Locke believed in the human rights if man and that man should be paid his dues whereby there should be equal in terms of righteous self in the society. John Locke’s approach to human mind and self is in this way very modern in nature yields a romantic approach towards different human consequences. This is because he was more of a political philosopher than a spiritual romantic. Thus, a philosophical justification comes forward with his view of human self.
For years, philosophers have pondered the issue of the intellect and the conceptualization of self. Locke’s view on the ‘self’ itself center on the fact that he makes no distinction between the intellect and the imagination. Therefore, Locke stood to believe that the self was a sensory image, which is why many researchers refer to him as an imagist. Locke explains the self as “the explanation of existence of consciousness” (Roberts, 45). As a result, many have concluded that Locke meant to leave the definition ambiguous, perhaps to allow individuals to make their own decisions. Others believe that Locke was following the same philosophical lines as Gassendi, who used the word in a more fantastical theoretical framework. However, this conclusion is challenged. This because, given the fact, that Locke rarely used the words fantasy or fancy when discussing self.
An ardent empiricist by nature John Locke is always in favor of revolution. He conveys every opportunity to practice this approach and he feels that human self justification is possible only by revolution. In a way, John Locke is at par with Hume but Hume’s approach is more religion oriented where as Locke’s outlook is more assumption based and romance is added to it enthusiastically. His views were based on the faith that human nature is the best judge of identifying right and wrong and that it is obvious that the population would determine correctly what is ultimately right and the human self would be well realized in the process.
Works Cited:
- Hume, David; Cronk, G; Edited; An Inquiry Concerning Human Understanding; Robert Sage Pub Lit. pg: 327-340; 1996
- Tang, Thomas Li-Ping & David B. Reynolds; Effects of self-esteem and perceived goal difficulty on goal setting, certainty, task performance, and attributions; Human Resource Development Quarterly; Volume 4, Issue 2, Date: 1993, Pages: 153-170
- Gibson, Cristina B; Me and us: differential relationships among goal-setting training, efficacy and effectiveness at the individual and team level; Journal of Organizational Behavior; Volume 22, Issue 7, Date: 2001, Pages: 789-808
- Roberts, A; Who’s Who in Philosophy; Vol. 2; Ed. 4; National Book Trust; 2005
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