The multitudinous self is based on the psychologist Ulric Neisser’s account of the self, laid out in his paper ‘Five Kinds of Self-knowledge’ (1988). Neisser encourages us to reevaluate the sources of information that help us to identify the self. There are five sources, which are so different from one another that it is plausible to conceive each as establishing a different ‘self’. First there is the ecological self, or the embodied self in the physical world, which perceives and interacts with the physical environment; the interpersonal self, or the self embedded in the social world, which constitutes and is constituted by intersubjective relationships with others; the temporally extended self, or the self in time, which is grounded in memories of the past and anticipation of the future; the private self which is exposed to experiences available only to the first person and not to others; and finally the conceptual self, which (accurately or falsely) represents the self to the self by drawing on the properties or characteristics of not only the person but also the social and cultural context to which she belongs.
An interesting article on Aztec moral philosophy, which is a virtue ethics different from the Greek tradition.
While Plato and Aristotle were concerned with character-centred virtue ethics, the Aztec approach is perhaps better described as socially-centred virtue ethics. If the Aztecs were right, then ‘Western’ philosophers have been too focused on individuals, too reliant on assessments of character, and too optimistic about the individual’s ability to correct her own vices. Instead, according to the Aztecs, we should look around to our family and friends, as well as our ordinary rituals or routines, if we hope to lead a better, more worthwhile existence.
One reason the Aztec's had this difference view is because they viewed life on Earth as "slippery." Which means that fortune will eventually turn against us, or we will fail. So instead of exercising great worry over whether or not a virtue person can suffer misfortune or make any mistakes (the way Greek virtue theory has), they simply assumed this and developed a virtue ethics where we must rely upon one another because life is "slippery."
This article left me wanting to know more about this tradition. I'll likely incorporate something from this in my philosophy classes.