Albahari's Self Theory

There are two major traditions of self-research in the contemporary era,that is,the two major trends of Western philosophy,and the analysis of traditions and phenomenological traditions.The study of British and American philosophy mainly focuses on the analysis of language,while European philosophy tends to phenomenology.In recent years,people have constantly advocated the fusion of analytical philosophy and phenomenology.A new type of "melting philosophy" is quietly emerging.This makes philosophy full of integration in the process of differentiation.In his numerous books,M.Albahari attempts to fuse analytical philosophy and phenomenology.Influenced by Hume's self-interest,many people believe that although the question of whether there is self can be shelved,there are some questions that can and should be studied,that is,what is the sense of self?Where do you come from?What is the root of personality identity?M.Albahari's insistence is such a train of thought.This can be seen as a manifestation of the epistemological shift in self-study.This article systematically discusses M.Albahari's unique concept of self by collating the literature of M.Albahari's ten years of self.This article is divided into five parts:The first part mainly introduces the theoretical basis of Albany's self theory.Prior to presenting his own concept of self,M.Albahari in-depth analyzed the foundation of Buddhism's egoism,and made his own analysis of the theory of phenomenological consciousness,resulting in her own consciousness theory,and on this basis,M.Albahari gradually carried out a Buddhist transformation of his self and eventually formed his own unique view of self.Among them,the "Altman" ideology is discussed in a more comprehensive way.The second part mainly introduces a self-theory of M.Albahari,that is,the self assumed in the reflexive form.What M.Albahari wants to study is whether most subjects actually think of themselves as such self in a reflexive manner,and then pay attention to whether or not we as subjects can become what Buddhism says.If we do harbor such a sense of self,then it will lead to the question of ontology:Are we really self-realistic as we hypothesize?If the self is true,then this sense of self will reflect a true self that is perceived.If this self lacks authenticity,then this sense of self will not reflect the true self,but must be explained in their ontology by the fact that they cannot resort to self.The third part mainly introduces the self-theory of illusion as a illusion,and she comes to the conclusion that there are two aspects.First,common sense and traditional philosophy are attributed to various characteristics of the self,such as occult,unity,and continuity.Invariability,non-constitutionality,etc.are all hallucinations,so the self is also an illusion.Second,although she denies me,she believes that ideology holds that consciousness is a real existence,and that properties that were previously attributed to the self,such as concealment,unity,continuity,invariability,and non-constitutiveness,All can be attributed to the process of consciousness without self.What she wants to dispel is an ego that is a unified,pursuing happiness,indestructible,possessive,and ontologically unique conscious subject.It is this subject that is the owner,the conscious person,and the action of conscious experience.The main body.It should be noted that she does not say that she has no self unconditionally,but rather that she does not have the kind of "I" that traditional eclecticism says.To be exact,she argues that the self-examination theory refers to the theory of non-ownership consciousness.It means that consciousness exists,but unlike what is usually assumed,there is a subject behind the consciousness,and there is an owner.This subject accomplishes the conscious activity as if one person did something.Consciousness is not accomplished by a villainous subject.In the fourth part,I mainly described the fact that in the article "Insight Knowledge of No Self in Buddhism:An Epistemic Analysis" by M.Albahari in his article "An Analysis of the Epistemology of Buddhism" An epistemological analysis,she used the simulation of Jackson's "Colored Scientist,Mary," to compare Mary Analogue's and Strawson's self-concept with Buddhism's knowledge of the selflessness of unconsciousness.She believes that a comprehensive belief on selflessness can be obtained by modifying the belief framework.The fifth part,as an ending part,describes the current western philosophy of mind may usher in a new turn with the efforts of contemporary philosophers such as Albany.The reason for this shift is that Western philosophy of mind is facing the "difficult problem" of philosophy of mind,and there has been no breakthrough.After a great deal of experimentation,Western philosophers gradually turned to the East and sought help from Oriental philosophy,especially Buddhism.They learned and absorbed the thoughts of Buddhism's philosophy of mind,and revealed that China must establish its own philosophy of mind by building confidence.