The word “person” itself has a fascinating etymology. It originates from the Latin word persona, which initially referred to an actor’s mask used in ancient Greek and Roman theatre (prosopon in Greek, meaning “face”). This mask denoted the character or role an actor played. Over time, persona evolved to signify not just the role, but the individual acting it out—an individual human being.
In the Roman legal system, persona took on a juridical sense, expressing a kind of dignity and recognising legal rights. For Romans, only a citizen was considered a persona, a subject of law with rights and duties. Slaves or non-Roman citizens were non-personae.
With the advent of Christianity, the concept of personhood deepened, influenced by theological discussions about the nature of Christ and the Holy Trinity. Tertullian, an early Christian theologian, helped refine the terminology, contributing to the idea of one substance in three persons (God). This ultimately led to the understanding of each individual human being, created in the image of God, as also being a person with inherent dignity.
In modernity, the concept of personhood continues to be debated in philosophy and law, often in relation to issues like abortion, euthanasia, and artificial intelligence. Modern definitions often include capacities such as rationality, self-awareness, agency, a sense of past and future, and the possession of rights and duties. However, creating fixed criteria proves challenging, as they can be arbitrary, culturally specific, and difficult to operationalise.
The understanding of personhood varies significantly across cultures, and these diverse views profoundly impact mental wellness and how we approach care.
In South Africa, and indeed much of Sub-Saharan Africa, the concept of personhood is heavily influenced by the philosophy of Ubuntu. Often translated as “I am because we are,” or “a person is a person through other persons,” Ubuntu emphasises communality, interconnectedness, and moral achievement. It’s not merely an empirical claim about our dependence on others for survival; it’s a normative account of what it means to be truly human.
From an Ubuntu perspective, personhood is not an inherent quality granted at birth, but something achieved through moral development, participation in the community, and upholding virtues like hospitality, compassion, and respect. Elders are often seen as “more person” due to their accumulated wisdom and contribution to the community. This contrasts sharply with individualistic Western notions of personhood.
Research suggests that many African cultures promote a relational-oriented personhood, where an individual’s identity is shaped by their connections to spiritual agency (God, ancestors, spirits) and social agency (family, clan, community). This distinctive form of personhood underpins understandings of the “normal” person, mental illness, help-seeking behaviour, and client expectations in therapeutic settings.
Greco-Roman View: As mentioned, the early Greco-Roman concept of persona was tied to social roles (masks) and legal status (Roman citizen). While Greek philosophy, particularly Socratic, Platonic, and Aristotelian thought, explored the individual’s soul and reason, the emphasis was often on the polis (city-state) and one’s role within it. Roman realism in art, particularly portraiture, did highlight individual character, but the legal concept of persona was highly stratified.
Buddhism: In Buddhism, particularly the concept of “no-self” or anatta (in Pali), challenges the notion of a fixed, permanent self or soul. It posits that experience is fluid, ever-changing, and lacks a solid, independent core. While this doesn’t mean non-existence, it emphasises that what we perceive as “self” is a collection of interdependent processes and aggregates (form, feeling, perception, mental formations, consciousness). The goal is to release attachment to a fixed identity, leading to inner freedom and mental peace.
Vedanta (Hinduism): Advaita Vedanta, a prominent school of Hindu philosophy, also explores the nature of the self. While some interpretations might suggest a liberation from personhood as an illusion, other views emphasise the oneness of the individual self (Atman) with the ultimate reality (Brahman). This “oneness” can be seen as a union of beings who are in a relationship, acknowledging a deeper, interconnected self beyond egoic identification. The aim is often to realise the true nature of the Self, transcending the limitations of individual suffering.
South American Indigenous Cultures: Pre-Columbian indigenous cultures in the Andean region, like the Quechua people, often perceived personhood as intricately linked with the natural world and the community’s well-being. Their cosmologies emphasised interconnectedness between humans, animals, plants, and the spiritual realm. Identity was often communal and relational, rather than purely individualistic. Efforts to define and secure rights for indigenous peoples in Latin America have historically grappled with the tension between individualistic legal frameworks and their deeply communal and nature-connected understandings of personhood.
These diverse views of personhood have profound implications for how we perceive, deal with, and understand mental wellness:
If personhood is primarily communal, as in many African contexts, then mental distress might be understood not as solely an individual failing, but as a disruption in social or spiritual harmony. Treatment approaches might then need to be community-based, involving family, elders, and traditional healers, rather than solely focusing on individual therapy. The Eurocentric models of mental health often applied in Africa, which are based on individualistic concepts of the person, may not fully address the unique needs and expectations of these cultures.
In cultures where self-reliance and individual strength are highly valued, seeking help for mental health challenges might be seen as a sign of weakness, leading to stigma and reluctance to seek care. Conversely, in communal societies, a person’s struggles might be seen as affecting the whole community, potentially encouraging collective support and intervention, but also raising concerns about privacy and judgement.
A strong sense of personhood, whether individually or communally derived, can provide a foundation for meaning and purpose, which are crucial for mental well-being. When an individual’s understanding of their own personhood is challenged or not affirmed by their environment, it can contribute to feelings of alienation, anxiety, and depression.
The ultimate goals of therapy can also vary. In some Western approaches, the aim might be individual autonomy and self-actualisation. In an Ubuntu context, the goal might be to restore harmonious relationships and re-integrate the individual into the community. Buddhist practices aim for liberation from suffering by understanding the impermanent nature of self.
As we move forward in this series, we will delve into specific theories of personhood, examining relevant studies and research that further illuminate these complex interactions. Understanding the diverse lenses through which humanity defines itself is not just an academic exercise; it is essential for fostering a more inclusive, effective, and culturally sensitive approach to mental wellness, particularly here in South Africa, where our rich tapestry of beliefs and histories continues to shape who we are. Stay tuned.
