 In Chinese Buddhism, we get an explicit, metaphysical deconstruction of the human self in the Buddha’s view of it as a floating collection of various psychophysical reactions and responses with no fixed center or unchanging ego entity. He did not deny that we think of the self as a fixed and unchanging center, but considered such a self a delusion. Our bodily attributes, various feelings, perceptions, ideas, wishes, dreams, and in general a consciousness of the world display a constant interplay and interconnection that leads us to the belief that there is some definite ‘I’ that underlies and is independent of the ever-shifting series. But there is only the interacting and interconnected series. This metaphysical concern, of course, had deep practical implications for the Buddha. It points toward the answer to human suffering, which ultimately stems from a concern for the existence and pleasures and pains of the kind of self that never existed in the first place. The recognition that none of the “things” of ordinary life are fixed and separate entities, anymore than the self is, leads to a recognition of all of life as an interdependent whole and to the practical attitude of compassion for all of life. In a comparative perspective, one cannot help but be struck by the similarity between the Buddhist view of the self and David Hume’s doubts about the existence of a unitary and stable self (Treatise of Human Nature, 1.4.6). Consider also Derek Parfit’s (1984) point that acceptance of a Humean or a Buddhist view of the self can lead to sense that one is less separate from other selves and to a wider concern when “my” projects seem not so absolutely different from “your” projects. However one might regard the argument for impersonal concern from such a view of the self, the view itself may seem to have a claim to our renewed attention. It certainly fits better with a naturalized conception of human beings as part of this world and not as Cartesian thinking substances that somehow operate apart from the rest of nature. Siderits (2003) Flanagan (2013) have brought Buddhism into dialogue with naturalistic analytic philosophy in sophisticated and productive ways that benefit both sides.