Identity, Personal Identity and the Self
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Upon undergoing the process and receiving either the punishment or reward, it appears to that A-Body-Person expresses the memories of choosing who gets which treatment as if that person was person B; conversely with B-Body-Person. This sort of approach to the thought experiment appears to show that since the person who expresses the psychological characteristics of person A to be person A, then intuition is that psychological continuity is the criterion for personal identity.
The second approach is to suppose that someone is told that one will have memories erased and then one will be tortured. Does one need to be afraid of being tortured? The intuition is that people will be afraid of being tortured, since it will still be one despite not having one's memories. Next, Williams asked one to consider several similar scenarios. However, the last scenario is an identical scenario to the one in the first scenario. In the first approach, intuition is to show that one's psychological continuity is the criterion for personal identity, but in second approach, intuition is that it is one's bodily continuity that is the criterion for personal identity.
To resolve this conflict Williams feels one's intuition in the second approach is stronger and if he was given the choice of distributing a punishment and a reward he would want his body-person to receive the reward and the other body-person to receive the punishment, even if that other body-person has his memories. In psychology , personal continuity, also called personal persistence or self-continuity , is the uninterrupted connection concerning a particular person of his or her private life and personality. Personal continuity is the union affecting the facets arising from personality in order to avoid discontinuities from one moment of time to another time.
Personal continuity is the property of a continuous and connected period of time   and is intimately related to do with a person's body or physical being in a single four-dimensional continuum. Associations can result from contiguity , similarity, or contrast. Through contiguity, one associates ideas or events that usually happen to occur at the same time. Some of these events form an autobiographical memory in which each is a personal representation of the general or specific events and personal facts.
Ego integrity is the psychological concept of the ego 's accumulated assurance of its capacity for order and meaning. Ego identity is the accrued confidence that the inner sameness and continuity prepared in the past are matched by the sameness and continuity of one's meaning for others, as evidenced in the promise of a career.
Body and ego control organ expressions. It has been argued that from the nature of sensations and ideas there is no such thing as a permanent identity. David Hume undertook looking at the mind—body problem. Hume also investigated a person's character, the relationship between human and animal nature, and the nature of agency. Hume pointed out that we tend to think that we are the same person we were five years ago.
Though we've changed in many respects, the same person appears present as was present then. We might start thinking about which features can be changed without changing the underlying self. Hume, however, denies that there is a distinction between the various features of a person and the mysterious self that supposedly bears those features. When we start introspecting, "we are never intimately conscious of anything but a particular perception; man is a bundle or collection of different perceptions which succeed one another with an inconceivable rapidity and are in perpetual flux and movement".
It is plain that in the course of our thinking, and in the constant revolution of our ideas, our imagination runs easily from one idea to any other that resembles it, and that this quality alone is to the fancy a sufficient bond and association. It is likewise evident that as the senses, in changing their objects, are necessitated to change them regularly, and take them as they lie contiguous to each other, the imagination must by long custom acquire the same method of thinking, and run along the parts of space and time in conceiving its objects.
Note in particular that, in Hume's view, these perceptions do not belong to anything. Hume, similar to the Buddha ,  compares the soul to a commonwealth , which retains its identity not by virtue of some enduring core substance, but by being composed of many different, related, and yet constantly changing elements.
The question of personal identity then becomes a matter of characterizing the loose cohesion [n] of one's personal experience. In short, what matters for Hume is not that 'identity' exists but that the relations of causation, contiguity, and resemblances obtain among the perceptions.
Critics of Hume state in order for the various states and processes of the mind to seem unified, there must be something which perceives their unity, the existence of which would be no less mysterious than a personal identity. Hume solves this by considering substance as engendered by the togetherness of its properties.
Identity, Personal Identity, and the Self, by John Perry
The "no-self theory" [p] holds that the self cannot be reduced to a bundle because the concept of a self is incompatible with the idea of a bundle. Propositionally , the idea of a bundle implies the notion of bodily or psychological relations that do not in fact exist. James Giles , a principal exponent of this view, argues that the no-self or eliminativist theory and the bundle or reductionist theory agree about the non-existence of a substantive self.
The reductionist theory, according to Giles, mistakenly resurrects the idea [q] of the self  in terms of various accounts about psychological relations. On Giles' reading, Hume is actually a no-self theorist and it is a mistake to attribute to him a reductionist view like the bundle theory. Hume's assertion that personal identity is a fiction supports this reading, according to Giles. According to this line of criticism, the sense of self is an evolutionary artifact , [s] which saves time in the circumstances it evolved for.
Tutorial: Sense Of Self / Personal Identity
But sense of self breaks down when considering some events such as memory loss , [t] split personality disorder , brain damage , brainwashing , and various thought experiments. From Wikipedia, the free encyclopedia. This article is about philosophy.
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For conception and expression, see self-concept and identity social science. For other uses, see Personal identity disambiguation and Identity disambiguation. Further information: Materialism. See also: Physicalism and Further facts. Further information: Mind-body dualism , Monism , and Mind—body dichotomy. See also: Idealism and Pluralism philosophy. See also: spiritual enlightenment , existentialism , and metaphysics. But to the prince himself, the cobbler would be himself, as he would be conscious of the prince's thoughts and acts, and not those of the cobbler.
A prince's consciousness in a cobbler's body: thus the cobbler is, in fact, a prince. Archived from the original on 3 September Retrieved 22 October Edited by Kim Atkins. Edited by Imre Szeman , Timothy Kaposy. By Eric T. By Jonathan Going. But the facts referred to proves that it does exist apart from one body with which it once was united, and though it is in union with another, yet as it is not adherent to the same, it is shown to have an existence separate from, and independent of that body. Meditations on First Philosophy Michael Moriarity translation of ed. Oxford University Press.
Young Taylor and Francis.
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Archived from the original on Edward N. Zalta ed.
In Henrik Lagerlund ed. Volume Edited by Hugh Chisholm. Mens Sana Monogr. But, Locke himself refers to the subjects they discussed that fateful evening as ' very remote ' from the matters of the Essay. By Charlotte Elizabeth Nebelin. Gould and Lincoln, By Rev. The student resources previously accessed via GarlandScience.
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