Eastern Philosophy On The (Non) Self

In our previous post, we discussed how the Buddhist doctrine of Anatta (non-self) may help us overcome the fear of death. We also considered similarities between this Buddhist doctrine and David Hume’s bundle theory. Additionally, other “Eastern religions generally view the self not as a fixed, independent entity, but … a constantly changing process, or an interconnected part of a larger whole. Identity is defined relationally, emphasizing interconnection with the universe, collective over individual, and, in many traditions, the ultimate goal of dissolving the ego…”¹

We can see this particularly in,

Taoism: The self is viewed as an extension of nature and the cosmos, emphasizing harmony, fluidity, and flow rather than rigid, isolated identity. [And]
Confucianism: Identity is primarily relational and defined by one’s duties, roles, and connections to family and society, rather than autonomous individualism.²

In short, some key differences from Western views include,

Illusion vs. Reality: While the West often sees the self as a rational, unique, and central entity, Eastern traditions often view this sense of a separate “I” as a delusion.

Relational vs. Autonomous: The Eastern self is fundamentally connected to, and defined by, its relationship to the community and the universe, whereas Western thought emphasizes individual independence.

Fluidity vs. Fixity: Eastern philosophy sees the self as in flux, changing continuously, in contrast to the Western notion of a permanent personality.³

We can give other examples. For instance, in his recent essay “Between Being and Emptiness,” discussing the philosophy of Watsuji Tetsuro (1889-1960), Takeshi Morisato writes,

To conceive of the nature of human existence in Japanese philosophy, Watsuji argues that we must … deconstruct the fixed notion of the self that we inherited from the history of European philosophy … Second, we must then triangulate the proper understanding of human existence as a dynamic life in the midst of the world. This is to reconstruct our sense of who we are in our active engagement with each other in our inseparable relation to history, society, culture and climate (including all sentient beings and natural environments therein).⁴

In another recent essay, “Essence is fluttering,” the philosopher Alexander Douglas comes to a similar conclusion from the standpoint of the Chinese Taoist philosopher Zhuangzi. Here is the AI summation of the article,

“Essence is fluttering” refers to a Daoist concept, notably from Zhuangzi, suggesting that human identity is not fixed or immutable, but fluid and dynamic, similar to a butterfly in flight. This perspective emphasizes that the self is constantly transforming rather than remaining static, urging acceptance of change and spontaneity.⁵

Key takeaways regarding “Essence is fluttering”:

- Zhuangzi’s Butterfly: The phrase is rooted in the story of Zhuangzi dreaming he was a butterfly, highlighting that distinctions between dream/reality and self/other are fluid.
- Fluidity of Self: It suggests there is no fixed, permanent “true self”. Instead, identity is “fluttering”—constantly in motion, changing, and adapting.
- Transformation of Things: It refers to the wuwu (transformation of things), where one is not a permanent entity, but part of a continuous, flowing process.
- Freedom and Detachment: Embracing this “inner fluttering” allows for a more relaxed, un-manipulative existence, reducing the need to force the world into rigid, controlled shapes.
- Against Rigid Identity: The concept challenges modern, rigid, and individualistic views of the self, suggesting that an “inner indefiniteness” is more fundamental to being human.

This idea encourages appreciating life’s impermanence and finding freedom in not needing a fixed identity.⁶

Now, how does this concept of self help overcome a fear of death? Again, AI says,

… this concept of the self as a “fluid fluttering” is specifically designed to help overcome the fear of death by reframing it as a transformation rather than an end.

According to the philosophy of Zhuangzi, this perspective helps mitigate fear in several key ways:

- Death as Transformation (Wu Hua): In the “Butterfly Dream,” the shift from human to butterfly is called “the transformation of things”. Zhuangzi argues that life and death are simply different stages in an endless cycle of change, much like the progression of the four seasons or the transition from day to night.
- Dissolving the Fixed Ego: Fear of death often stems from a “fixed identity” that wants to persist. If you view your essence as “fluttering”—naturally indeterminate and ever-changing—then death is not the loss of a permanent self, but merely another “flutter” or shift in form.
- Skeptical Equanimity: Zhuangzi uses skepticism to challenge whether death is actually “bad.” He famously asks, “How do I know that in hating death I am not like an orphan who left home in youth and no longer knows the way back?”. By admitting we don’t know what death is, we can approach it with the same curiosity and openness as a dream.
- The “Cosmic” Perspective: By identifying with the Dao (the natural flow of the universe) rather than a single physical body, a person can view their own death as a “return” or a “submerging” back into the source of all things.

In essence, if the self is not a solid object but a process of constant change, death is simply the continuation of that process in a new direction.

Hopefully, the above provides plentiful evidence that the Western view of a permanent, unchanging, individual self, soul, I, or ego is but one among many views. And I think we can also see that the Taoist view that “the self is viewed as an extension of nature” and the Confucian view that “identity is primarily relational and defined by one’sconnections to family and society” help us overcome the fear of losing ourselves at death since nature and society will continue.

However, I don’t believe that the mere fact that our personal identity is constantly changing alleviates all our worries about death. Yes, we are constantly transforming, but I can still maintain that there is something constant in this process of change that I don’t want to be annihilated at death; I can still worry that my particular process of change will come to an end. In short, I can still be skeptical that this transformation will continue after my death.

In my next post, I will continue this discussion of how theories of human persons relate to overcoming a fear of death.

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Notes.