Answer the following briefly.

1. Give the perspective of the following to SELF:

a. Hinduism-

Atman, (Sanskrit: “self,” “breath”) one of the most basic concepts in Hinduism, the
universal self, identical with the eternal core of the personality that after death either
transmigrates to a new life or attains release (moksha) from the bonds of existence. While
in the early Vedas it occurred mostly as a reflexive pronoun meaning “oneself,” in the
later Upanishads (speculative commentaries on the Vedas) it comes more and more to the
fore as a philosophical topic. Atman is that which makes the other organs and faculties
function and for which indeed they function; it also underlies all the activities of a person,
as brahman (the Absolute) underlies the workings of the universe. Atman is part of the
universal brahman, with which it can commune or even fuse. So fundamental was the
atman deemed to be that certain circles identified it with brahman. Of the various systems
(darshans) of Hindu thought, Vedanta is the one that is particularly concerned with the
atman.

b. Buddhism

Anatta, (Pali: “non-self” or “substanceless”) Sanskrit anatman, in Buddhism, the doctrine

that there is in humans no permanent, underlying substance that can be called the soul.
Instead, the individual is compounded of five factors (Pali khandha; Sanskrit skandha) that
are constantly changing. The concept of anatta, or anatman, is a departure from
the Hindu belief in atman (“the self”). The absence of a self, anicca (the impermanence of
all being), and dukkha (“suffering”) are the three characteristics of all existence (ti-
lakkhana). Recognition of these three doctrines—anatta, anicca, and dukkha—constitutes
“right understanding.”

c. Confucianism The notion of self in Confucian thought is very similar to what Ames
expresses in above quote, and to the understanding of self in our examples of the Maori.
Although it is by westerners often understood that there is no self in Confucian thought,
(because in Confucianism one does talk of the concept of "no-self") this concept may be
misunderstood when taken into western paradigms of thinking.

But what is really meant by the idea of "no self", is this: "If one had no selfish motives, but
only the supreme virtues, there would be no self. … If he serves selflessly, he does not know
what service is [does not recognize it as service]. If he knows what service is, he has a self…
[to think] only of parents but not of yourself… is what I call no self." (Zoku Kyuo dowa
[Kyuo’s Moral discourses continued], 1835)

Hiroshi Minami, another writer on Confucian thought, notes that "[the concept of no-self]
…is identical with the spirit of service-above-self, where every spontaneous impulse is
rejected as selfishness"
In Confucianism the quest for the human self, the search for what it is to be human in
terms of substance or no-substance, in terms of spirit or body, does not exist. The form
which that question takes in Confucius’ writings, is one of personality. Personality as such
is not seen as inherently existing, but as something that is being formed through upbringing
and environment. In that, the human being is seen as a social being. (Some have even used
the term: Social animal). Accordingly, every person is born with four beginnings, which do
not encapsulate a concept of self as yet, but which together, if put in the western framework
of thinking, may be called ‘pre-self’, or ‘potential-self’:

•heart of compassion – leads to Jen

•heart of righteousness – leads to Yi

•heart of propriety – leads to Li

•heart of wisdom – leads to Chih

d. Taoism

Taoism disavows a hierarchical view of the self, society, or cosmos. Unlike Confucianism,
Taoism does not regard the self as an extension of, and defined by, social relationships.
Rather, the self is but one of the countless manifestations of the Tao. It is an extension of
the cosmos. The Ti Dc Ching speaks of knowing others as being wise, and of knowing one's
self as being enlightened. It seems to imply a differentiation between self and others. Yet,
the sage has no fixed (personal) ideas, and regards the people's ideas as his own. In
Chuang-tzu, regarded as a mystic of unmatched brilliance in China, we find an explicit
negation of the centrality of the self: "The perfect man has no self; the spiritual man has no
achievement; the true sage has no name" (see de Bary, Chan, h Watson, 1960, p. 66; also
Graham, 1989, p. 193; E K. Hsu, 1963, p. 394). The ideal is thus selflessness. Yet, the
selfless person is not without attributes: He/she becomes a sage in tranquility, and a king in
activity. The selfless person leads a balanced life, in harmony with both nature and society.
In sum, Chuang-tzu's conception of selfhood entails conscious selftransformation leading to
the embodiment of "sageliness within and kingliess without."

2. Compare the Western and Eastern perspective/thoughts of SELF

Western philosophy is based on self-dedication to be of service to others. Life is service to

God, money, community, and so on. Due to its Christian influence, there has to be a

beginning and end to find meaning. Linear as it seems, Western philosophy is logical,

scientific, and rational compared to the East’s concept of eternal and recurring.
Eastern philosophy also thrives on virtues. This would be explained with the selfless

approach to life. Satisfaction with what one has is the key. Meanwhile, Western philosophy

focuses on ethics. As individuals, one must do what is supposed to be done without causing

ill to others. Success is based on how much one walks his path without hurting others.

Eastern philosophy is also more about the spiritual while Western philosophy is more of a

hands-on style. The difference is the “I” of the West, and the “We” of the East, as one

focuses on finding truth and meaning.

3. Define anthropology and culture.

Anthropology

 The study of the nature and essence of humankind.

 The science that deals with the origins, physical and cultural development,
biological characteristics, and social customs and beliefs of humankind.

Culture

 a particular form or stage of civilization, as that of a certain nation or period

 the quality in a person or society that arises from a concern for what is regarded as
excellent in arts, letters, manners, scholarly pursuits

4. What are the characteristics of culture?

(1) Culture is acquired

(2) Culture is Social
(3) Culture is Transmissive
(4) Culture fulfils some needs
(5) Culture is shared
(6) Culture is Idealistic
(7) Culture is accumulative
(8) Culture is adaptive
(9) Culture is Variable
(10) Culture is Organized
(11) Culture is Communicative
(12) Language is the chief vehicle of Culture
(13) Culture is the total social heritage