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Introduction
The phrase “cogito ergo sum” (I think therefore I am) comes to mind whenever one brings up the question of existence and Descartes; however, this particular phrase does not appear in its current format in “Meditations.” In fact, “cogito ergo sum” could even be considered as being an overly simplified representation of the idea of the existence of the self that Descartes developed. Before simplifying his approach, Descartes expounded upon it in “Meditations” by considering the “self” as a “thinking thing” that happens to be based on its ability to interpret outside information and develop its observations and conclusions (Descartes 26).
On the other end of the spectrum, Buddha thinks that there is no such thing as “the self”, instead, there is an amalgam of form, sensation, perception, thought, and consciousness. Through Buddhist teachings, a person supposedly could overcome these “limitations” and attain nirvana where the concept of “the self” per se does not exist (Carter 4). It is the assumption of this paper that Descartes’ perspective and the teachings of Buddha on the self are inherently incompatible due to their different perspectives on what constitutes “the self”.
Understanding the Perspective of Descartes
Descartes’ understanding of the existence of the self has its origins in the capacity to doubt. Simply put, if a person is capable of doubting their existence, then they must exist since they can question whether they are real or not. This is based on the premise that something that does not exist cannot think, let alone doubt something. Building upon this assertion, Descartes then begins the process of asking himself what he is.
From his perspective, the mind can be considered as a substance, and he interprets the concept of this “substance” as something that can exist independently of all things aside from the power of God who sustains it (according to Descartes, God is a necessary aspect towards all existence) (Descartes 27). Since the mind can be considered as a substance, then what is its essence?
Descartes interprets this as “thought” where the faculties to think, consider, doubt, confirm, and evaluate are all manifestations of the mind’s ability to think. Therefore, Descartes determines that he is, in essence, a thing that thinks and this logic is thus applicable to other individuals. Further evidence to support this perspective is Descartes’ interpretation of the senses, which is made using the example of wax. Having examined his five senses, Descartes stated that he is capable of knowing the properties of the wax (smell, taste, touch), but without his mind to interpret the changes that occur to the wax as it is manipulated or processed, his comprehension of it would be vague.
This interpretation is similar to what many perceive as the difference in existence between humans and animals since animals fully rely on instinct to survive while humans utilize thought processes that originate from their mind (Descartes 28). This is not to say that animals do not have minds and thus do not exist; rather, it is more accurate to state that they do exist but cannot have an understanding of the concept of the “self”.
Counterargument: the Perspective of Buddha
The perspective of Buddha differs significantly from that of Descartes since, while Buddha acknowledges the concept of form, sensation, perception, thought and consciousness, these are considered independent factors that contribute to the formation of the self (Carter 2). From the perspective of Buddha, there is no such thing as “the self”; rather, it would be more precise to assume that “the self” manifests itself as a direct result of form, sensation, perception, thought and consciousness coming together. The self is thus not autonomous, it is merely a by-product of these factors of which development is comprised(Carter 3).
From this perspective, it can be interpreted that the concept of “self” for Buddha is not elucidated through intrinsic thoughts or development, but it is something that appears as a result of factors someone has no control over. And the reason is that form, sensation, perception, thought and consciousness are experienced whether a person wants them or not.
Comparing the Two Perspectives
When comparing the two perspectives, it becomes apparent that they are incompatible. While Buddha does acknowledge that sensation, perception, thought and consciousness are important when it comes to the concept of “the self”, he interprets them as separate factors that contribute to its creation. Descartes, on the other hand, perceives the “self” as something originating from thoughts and consciousness and is an innate trait of “thinking things” that are capable of rational thought. For Buddha, the concept of the self is considered as a limitation that a person should strive to remove to attain nirvana; Descartes, on the contrary, considers such an act horrifying.
Conclusion
Based on everything that has been discussed thus far, this paper can conclude that Descartes’ perspective and the teachings of Buddha on the self are inherently incompatible due to their different views on what constitutes “the self”. All in all, the view of Descartes makes more sense since achieving nirvana in compliance with Buddha’s teachings seems to be the same as being dead, since the inability to have any sense of self means to be an “unthinking thing”, which can be defined as a corpse.
Works Cited
Carter, John Ross., and Mahinda Palihawadana. The Dhammapada. New York: Oxford University Press, 2000. Print.
Descartes, Rene. The Philosophical Writings Of Descartes. England: Cambridge University Press, 1984. Print.
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