Social Conrtrrrctionr of Self 9

self" or "the person." Such a concept always involves a filling in, a comple-
tion, an interpretation. The concept of self as separate, atomistic, private, au-
tonomous individual has been constitwed by specific, complex, social, eco-
nomic, historical, cultural, and psychological relations. It is my position that
such a modern, Western self-claim to ahistoric rationality and universal ob-
jcctiviq not only is phiiosophicalb inadevatc but also serves neu-colonial
and imperial goals of domination.

"Alternative" Concepts of the Self

Hinduism: The Bhagavad-Gita
In the Bhag&vdd-Gita,g Arjuna is visited by fears and doubts, having be-
come immobilized as he considers whether to fight or withdraw from the
ba~lcfield-a decision for which either outcome is likely to havc negative re-
sults. Krishna instructs Arjrma that he has no choice but to act, since even in-
action is itself an action. Arjuna's action must be based on accwrate self-
knowledge of his karma and on fulfilling his dharma wit.hotrt rtllowing
egoistic incfinatio~lsto interfere with his sellse of duty. His n ~ u sbe
t a selfless
attitude with no ego-attachment to the results of Gs actions. Krishna de-
scribes many yogas-including k n m n (action), bhizkti (devotion), and jn"and
(knowledgel---all of which deny that the finite, empirical, separate ego is the
permanent self and offer paths to ego-transcendence. In other words, char-
ltcteristics usually essential to modern concepts of the self are presented in
the Gita as defining the constitution of a false or illusory self, and the Gita
proposes means for transcending such self-constitutions as essential to spiri-
tual liberation.
The nature of the relative world, unlike the spiritual reality of prrrttsha or
Atman/Brahman, is mutability, and the individual person is constituted by
one's "consciousness of egow(V1XI.3-4). The true devotee rnusc free oneself
"from the delusion of 'I' and 'mine,'" from the ego and its selfishness
fXII.13-14). A yogi. must gain t-otaf "control over one's ego," "caring norh-
ing for the fmit of ;zcl-ionw(VX. I, 36).
The actions of tliose who have not renounced the self and its desires bring
the fruit of karma and continued bondage in the world of maya, "but those
who have renounced the ego and desire -will reap no fruit at ail, either in &is
world or in the next" (XV111.12). By dedicating alt actions to Krishna, wit11
consciousness fixed in the true, nonegoistic Self (Atman),"being free from
desire and egoism," Arjuna is to fulfil1 his duty by fighring (111.30). And ac-
cording to the Cita's distinctive analysis of karma yoga, such selfless action,
free from characteristics that define modern Western concepts of the self, in-
volvcs renunciacion of any ego-amchment to the fruit of one's action (e,g,,
11.47-52,111.7, 19,IV. 1"3233),