UNDERSTANDING THE SELF Eden Joy Pastor Alata \ Bernardo Nicolas Caslib, Jr. \Janice Patria Javier Serafica \ R. A. Pawilen Published & Distributed by @ REx Book Store 856 Nicanor Reyes, Sr. SL Tal. Nos.Contents AN The Self from Various Philosophical Perspectives. The Self, Society, and Culture ; The Self as Cognitive Construct The Self in Western and Eastern Thoughtsema ie oe Fie epee eent eS CHAPTER | DEFINING THE SELF: PERSONAL AND DEVELOPMENTAL PERSPECTIVES ON SELF AND IDENTITY Lesson 1: The Self from Various Philosophical Perspectives Lesson Objectives At the end of this lesson, you should be able to: 1, explain why itis essential to understand the self, 2. describe and discuss the different notions of the self from the points- of-view of the various philosophers across time and place; 3. compare and contrast how the self has been represented in different philosophical schools; and 4. examine one’s self against the different views of self that were discussed in class. INTRODUCTION - Before we even had to be in any formal institution of learning, among the many things that we were first taught as kids is to articulate and write our names. Growing up, we were told to refer back to this name when talking about ourselves. Our parents painstakingly thought about our names. Should we be named after a famous celebrity, a respected politician or historical personality, or even a saint? Were you named after one? Our names represent who we are. It has net been a custom to just randomly pick a combination of letters and number (or ‘even punctuation marks) like zhjk756l! to denote our being. Human beings attach names that are meaningful to birthed progenies because names are supposed to designate us in the world. Thus, some people get baptized with names such as “precious,” “beauty,” or “lovely.” Likewise, when our parents call our names, ‘we were tatght to respond to them because our names represent who we are. As a student, we are told to always write our names on our papers, projects, or any output for that matter. Our names signify us. Death cannot even stop this bond between the person and her name. Names are inscribed even into one's gravestone.Aname is not the person itself no matter how intimately bound itis with the bearer. It is only a signifier. A person who was named after a saint most probably will not become an actual saint. He may not even turn out to be saintly! The self is thought to be something else than the name. The self is something that a person perennially molds, shapes, and develops. The self is not a static thing that one is simply born with like a mole on one’s face or is just assigned by one's parents just like a name. Everyone is tasked to discover one's self. Have you truly discovered yours? ACTIVITY Do You Truly Know Yourself? Answer the following questions about your self as fully and precisely as you can. 1. How would you characterize your self? hee What makes you stand out from the rest? What makes your self How has your self transformed itself? How is your self connected to your body?aon aon eel len gee eenetndie eaee 5. Howis yourself related to other selves? 6. Whatwill happen to your self after you die? ANALYSIS Were you able to answer the questions above with ease? Why? Which questions did you find easiest to answer? Which ones are difficult? Why? (Questions Easy or difficult to Why? answer? ‘Can one truly know the self? Do you want to know about self? ABSTRACTION The history of philosophy is replete with men and women who inquired into the fundamental nature of the self. Along with the question of the primary substratum that defines the multiplicity of things in the world, the inquiry on the self has preoccupied the earliest thinkers in the history of philosophy: the Greeks. The Greeks were the ones who seriously questioned myths and moved away from them in attempting to understand reality and respond to perennial questions ofcuriosity, including the question of the self. The different perspectives and views ‘on the self can be best seen and understood by revisiting its prime movers and identify the most important conjectures made by philosophers from the ancient times to the contemporary period. Socrates and Plato Prior the Socrates, the Greek thinkers, sometimes collectively called the Pre-Socratics to denote that some of them preceded Socrates while others existed around Socrates's time as well, preoccupied themselves with the question of the primary substratum, arché that explains the multiplicity of things in the world. These men like Thales, Pythagoras, Parmenides, Heraclitus, and Empedecies, to name a few, were concerned with explaining what the world is really made up of, why'the world is so, and what explains the changes that they observed around them. Tired of simply conceding to mythological accounts propounded by poet-theologians like Homer and Hesiod, these men endeavored to finally locate art explanation about the nature of change, the seeming permanence despite change, and the unity of the world amidst its diversity. After a series of thinkers from all across the ancient Greek world who were disturbed by the same issue, a man came out to question something else. This man was Socrates. Unlike the Pre-Socratics, Socrates was more concerned with another subject, the problem of the self. He was the first philosopher who ever engaged in a systematic questioning about the self. To Socrates, and this has become his life-long mission, the true task of the philosopher is to know oneself. Plato claimed in his dialogs that Socrates affirmed that the unexamined life is not worth living. During his trial for allegedly corrupting the minds of the youth and for impiety, Socrates declared without regret that his being indicted was brought about by his going around Athens engaging men, young and old, to question their presuppositions about themselves and about the world, particularly about who they are (Plato 2012). Socrates took it upon himself to serve as a “gadfly” that disturbed Athenian men from their slumber and shook them off in order to reach the truth and wisdom. Most men, in his reckoning, were really not meta in mea ganas ear reefully aware of who they were and the virtues that they were supposed to attain in order to preserve their souls for the afterlife. Socrates thought that this is the worst that can happen to anyone: to live but die inside. For Socrates, every man is composed of body and soul. This means that every human person is dualistic, that is, he is composed of two important aspects of his personhood. For Socrates, this means all individuals have an imperfect, impermanent aspect to him, and the body, while maintaining that there is also a soul that is perfect and permanent. Plato, Socrates's student, basically took Ce . off from his master and supported the idea that ree ere ent man is a dual nature of body and soul. In addition to what Socrates earlier espoused, Plato added that there are three components of the soul: the rational soul, the spirited soul, and the appetitive soul. In his magnum opus, “The Republic” (Plato 2000), Plato emphasizes that justice in the human person can only be attained if the three parts of the soul are working harmoniously with one another. The rational soul forged by reason and intellect has to govern the affairs of the human person, the spirited part which is in charge of emotions should be kept at bay, and the appetitive soul in charge of base desires like eating, drinking, sleeping, and having sex are controlled as well. When this ideal state is attained, then the human 8 person's soul becomes just and virtuous. 3 Augustine and Thomas Aquinas Augustine's view of the human person reflects the entire spirit of the medieval world when it comes to man. Following the ancient view of Plato and infusing it with the newfound doctrine of Christianity, Augustine agreed that man is of a bifurcated nature. An aspect of man dwells in the world and is imperfect and continuously yeams to be with the Divine and the other is capable of reaching immortality. The body is bound to die on earth and the soul is to anticipate living eternally in a realm Chapter | Defining the Self Personal and Developmental 5 Perspectives.on Self and Identity.“< of spiritual bliss in communion with God. This is because the body can only thrive in the imperfect, physical reality that is the world, whereas the soul can also stay after death in an eternal realm with the all-transcendent God. The goal of every human person is to attain this communion and bliss with the Divine by living his life on earth in virtue. Thomas Aquinas, the most eminent thirteenth century scholar and stalwart of the medieval philosophy, appended something to this Christian view. Adapting some ideas from Aristotle, Aquinas said that indeed, man is composed of two parts: matter and form. Matter, or hyle in Greek, refers to the “common stuff that makes up everything in the universe." Man's body is part of this matter. Form on the other hand, or morphe in Greek refers to the “essence ) ofa substance or thing,” It is what makes it what itis. In the case of the human person, the body of the human person is something that he shares even with animals. The cells in man's body are more or less akin to the cells of any other living, organic being in the world. However, what makes a human person a human person and not a dog, or a tiger is his soul, his essence. To Aquinas, just as in Aristotle, the soul is what animates the body; it is what makes us humans. Descartes Rene: Descartes, Father of Modem Philosophy, conceived of the human person as having a body and a mind. In his famous treatise, The Meditations of First Philosophy, he claims that there is so much that we should doubt. In fact, he says that since much of what we think and. believe are not infallible, they may turn out to be false. One should only believe that since which can pass the test of crc doubt (Descartes 2008). If something is so clear and lucid ‘as not to be even doubted, then that is the only time when one should actually buy @ proposition. In the end, Descartes thought that the only thing that one cannot doubt is the existence of the self, for even if one doubts oneself, that only proves that there is a doubting self, a thing that thinks and therefore, that cannot be doubted. Thus, his famous, cagito ergo sum, “| think therefore, | am.” The fact that ‘one thinks should lead one to conclude without a trace of doubt that he exists. The 6 Understanding the Selfx aL: self then for Descartes is also a combination of two distinct entities, the cogito, the thing that thinks, which is the mind, and the extenza or extension of the mind, which is the body. In Descartes’s view, the body is nothing else but a machine that is attached to the mind. The human person has it but it is not what makes man a man. |f at all, that is the mind. Descartes says, “But what then, am I? A thinking thing. It has been said. But what is a thinking thing? It is a thing that doubts, understands (conceives), affirms, denies, wills, refuses; that imagines also, and perceives” (Descartes 2008). Hume David Hume, a Scottish philosopher, has a very unique way of looking at man. As an empiricist who believes that one can know only what comes from the senses and experiences, Hume argues that the self is nothing like what his predecessors thought of it. The self is not an entity over and beyond the physical body. One can rightly see here the empiricism that runs through his veins. Empiricism is the school of thought that espouses the idea that knowledge can only be possible if it is sensed and experienced. Men can only attain knowledge by experiencing. For example, Jack knows that Jill is another human person not because he has seen her soul. He knows she is just like him because he sees her, hears her, and touches her. To David Hume, the self is nothing else butsa bundle of impressions. What are impressions? For David Hume, if one tries to examine his experiences, he finds that they can all be categorized into two: impressions and ideas. Impressions are the basic objects of our experience or sensation. They therefore form the core of our thoughts. When one touches an ice cube, the cold sensation is an impression. Impressions therefore are vivid because they are products of our direct experience with the world. Ideas, on the other hand, are copies of impressions. Because of this, they are not as lively and vivid as our impressions. When one imagines the feeling of being in love for the first time, that still is an idea. What is the self then? Self, according to Hume, is simply “a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movernent.” (Hume and Steinberg 1992) Men simply want to believe that there is a unified, coherent self, a soul or mind just Chapter | - Defining the Self: Personal and Developmental Parspectives on Self and Identitylike what the previous philosophers thought. In reality, what one thinks is a unified self is simply a combination of all experiences with a particular person, Kant Thinking of the “self as a mere combination of impressions was problematic for Immanuel Kant. Kant recognizes the veracity of Hume's account that everything starts with perception and sensation of impressions. However, Kant thinks that the things that men perceive around them are not just randomly infused into the human person without an organizing principle that regulates the R relationship of all these impressions. To Kant, there is necessarily a mind that organizes the.impressions that men get from the external world. Time and space, for example, are ideas that.one cannot find in the world, but is built in our minds. Kant calls these the apparatuses of the mind Along with the different apparatuses of the mind goes the “self.” Without the self, one cannot organize the different impressions that one gets in relation to his ‘own existence. Kant therefore suggests that it isan actively engaged intelligence in man that synthesizes all knowledge and experience. Thus, the self is not just what gives one his personality. In addition, it is also the seat of knowledge acquisition for all human persons. ti Ryle Gilbert Ryle solves the mind-body dichotomy that has been running for along time in the history of thought by blatantly denying the concept of an internal, non-physical ‘self. For Ryle, what truly matters is the behavior that a person manifests in his day-to-day life. For Ryle, looking for and trying to understand a self as it really exists is like visiting your friend's university and looking for the “university.” One can roam around the campus, visit the library and the football field, and meet the administrators and faculty and still end up not finding the “university.” This is because the campus, the people, the _ Understanding the Selfsystems, and the territory all form the university. Ryle suggests that the “self” is not an entity one can locate and analyze but simply the convenient name that people use to refer to all the behaviors that people make. Merleau-Ponty Merleau-Ponty is a phenomenologist who asserts that the mind-body bifurcation that has been going on fora long time is a futile endeavor and an invalid problem. Unlike Ryle who simply denies the “self,” Merieau-Ponty instead says that the mind and body are so intertwined that they cannot be separated from one another. One cannot find any experience that is not an embodied experience. All experience is embodied. One's body is his opening toward his existence to the world, Because of these bodies, men are in the world. Merleau-Ponty dismisses the Cartesian Dualism that has spelled so much devastation in the history of man. For him, the Cartesian problem is nothing else but plain misunderstanding. The living body, his thoughts, emotions, and experiences are ail one. APPLICATION AND ASSESSMENT In your own words, state what “self” is for each of the following philosophers. After doing so, explain how your concept of “sell is is compatible with how they conceived of the “self.” 1. SocratesREFERENCES Beilharz, Peter, and Trevor Hogan. 2002. Social Self, Global Culture:An Introduction \ to Sociological ideas. New York: Oxford University Press. Chaffee, John. 2015. The Philosopher's Way: Thinking Critically about Profound Ideas. 5th Ed. Boston: Pearson. David, Randolph, 2002, Nation, Self, and Citizenship: An Invitation to Philippine Sogiology. Department of Sociology, College of Social Sciences and Philosophy, University of the Philippines. Descartes, René. 2008. Meditations on First Philosophy: With Selections from the Objections and Replies. New York: Oxford University Press. Ganeri, Jonardon. 2012. The Seif: Naturalism, Consciousness, and the First- Person Stance. New York: Oxford University Press. Hume, David, and Eric Steinberg, 1992. An Enquiry Conceming Human Understanding; [with] A Letter from’a Gentleman to His Friend in Edinburgh; [and] An Abstract of a Treatise of Human Nature. Indianapolis: Hackett Publishing. - Marsella, Anthony J., George A. DeVos, and Francis L. K. Hsu. 1985. Culture and Self: Asian and Western Perspectives. London: Tavistock Publications. Mead, George Herbert. 1934. Mind, Seif, and Society: From the Standpoint of a Social Behaviofist. Chicago: University of Chicago Press. Plato. 2000. Plato: “The Republic." Cambridge: Cambridge University Press. ——. 2012. Six Great Dialogues: Apology, Crito; Phaedo, Phaedrus, Symposium, The Republic. Courier Corporation. Plato. 2017. The Republic. Germany: BookRix. Rappe, Sara L. 1995. “Socrates and Self-Knowledge.” Apeiron: A Journal for Ancient Philosophy and Science 28 (1):1-24. Schlenker, Barry R. 1985. The Self and Social Life. New York: McGraw-Hill. Stevens, Richard. 1996. Understanding the Self. California: SAGE Publications.Lesson 2: The Self, Society, and Culture Lesson Objectives At the end of this lesson, you should be able to: 4, explain the relationship between and among the self, society, and culture; describe and discuss the different ways by which society and culture shape the self; 3. compare and contrast how the self can be influenced by the different institutions in the society; and. 4. examine one’s self against the different views of self that were discussed in the class. ' INTRODUCTION Across time and history, the self has been debated, discussed, and fruitfully or otherwise conceptualized by different thinkéfs in philosophy. Eventually, with the advent of the social sciences, it became possible for new ways and paradigms to _ reexamine the true nature of the self. People put a halt on speculative debates on the relationship between the body and: ‘soul, eventually renamed body and the mind. Thinkers just eventually got tired of focusing on the long-standing debate since sixth century BC between the relationship of these two components of the human person. Thinkers just settled.on the idea that there are two components of the human person and whatever relationship these two have is less important than the fact that there is a self. The debate shifted into another locus of discussion. Given the new ways of knowing and the growth of the social sciences, it became possible for new approaches to the examination of the self to come to the fore. One of the loci, if not the most important axis of analysis is the relationship between the self and the external world. What is the relationship between external reality and the self? In the famous Tarzan story, the little boy named Tarzan was left in the middle of the forest. Growing up, he never had an interaction with any other human being but apes and other animals. Tarzan grew up actingAe ate ot ah eR EE ate inn, pa strangely like apes and unlike human persons. Tarzan became an animal, in effect. His sole interaction with them made him just like one of them. Disappointedly, human persons will not develop as human persons without intervention. This story, which was supposed to be based on real life, challenges the long-standing notion of human persons being special and being a particular kind of being in the spectrum of living entities. After all, our selves are not special because of the soul infused into us. We may be gifted with intellect and the capacity to rationalize things but at the end of the day, our growth and development and consequentially, our selves are truly products of our interaction with external reality. How much of you are essential? How much of who you are now a product of your society, community, and family? Has your choice of school affected yourself now? Had you been bom into a different family and schooled in a different college, how much of who you are now would change? ACTIVITY My Self Through the Years ‘Paste a picture of you when“you were in elementary, in high school, and now that you are in college. Below the picture, list down your salient characteristics that you remember. My Elementary Self” My High School Self My College SelfANALYSIS After having examined your “self" in its different stages, fill out the table below: ‘Similarities in all stages | Differences in my “self | Possible reasons for the of my “self* across the three stages , of my life ABSTRACTION What Is the Self? 2 ‘The self, in contemporary literature and even common sense, is commonly defined by the following characteristics: “separate, self-contained, independent, consistent, unitary, and private” (Stevens 1996). By separate, it is meant that the self is distinct from other selves. The self is always unique and has its own identity. ‘One cannot be another person. Even twins are distinct from each other. Second, self Is also self-contained and independent because in itself it can exist. Its distinctness allows it to be self-contained with its own thoughts, characteristics, and volition. It does not require any other self for it to exist. Itis consistent because it has.a personality that is enduring and therefore can be expected to persist for quite some time. Its consistency allows it to be studied, described, and measured. Consistency also means that a particular selt's traits, characteristics, tendencies, and potentialities are more or less the same. Self is unitary in that it is the center of all experiences and thoughts that run through a certain person. It is like the chiefcommand post in an individual where all processes, emotions, and thoughts converge: Finally, the self is private. Each person sorts out information, feelings and emotions, and thought processes within the self. This whale process is never accessible to anyone but the self. This last characteristic of the self being I) private suggests that the self is\isolated from the external warld. It lives within its own world. However, we also see that this potential clash between the self and the external reality is the reason for the selfto havea clearunderstanding of what it might be, what it can be, and what it will be. From this perspective then, one can Werte ere see that the self is always at the mercy of external circumstances that bump and collide with it. Itis ever-changing and dynamic, allowing external influences to take part in its shaping. The concer then of this lesson is in understanding the vibrant relationship between the self and external réality. This perspective is known as the social constructionist perspective. “Social constructionists argue for a merged view of ‘the person’ and ‘their social context’ where the boundaries of one cannot easily be separated from the boundaries of the other” (Stevens 1996). "ragdis Social constructivists argue that the self should not be seen as a static entity that stays constant through and through, Rather, the self has to be seen as something that is in unceasing flux, in a constant struggle with external reality and is malleable in its dealings with society. The self is always in participation with social life and its identity subjected to influences here and there. Having these perspectives considered should draw one into concluding that the self Is truly multifaceted. i Consider a boy named Jon. Jonisa math professor at a Catholic university for more than adecade now. Jon has a beautiful wife whom he met in college, Joan. Joan was Jon’s first and last girlfriend. Apart from being a husband, Jon is also blessed with two doting kids, a son and a daughter. He also sometimes serves in the church too as a lector and a commentator. As a man of different roles, one can expect Jon to change and adjust his behaviors, ways, and ‘Chapter |~ Defining the Self: Personal and Developmental Perspectives on Self and Identityeven language depending on his social situation, When Jon is in the university, he conducts himself in a matter that befits his title as a professor. As a husband, Jon can be intimate and touchy. Joan considers him sweet, something that his students will never conceive him to be. His kids fear him. As a father, Jon can be stern. As a lector and commentator, on the other hand, his church mates knew him as a guy who is calm, all-smiles, and always ready to lend a helping hand to anyone in need. This short story is not new to most of us. We ourselves play different roles, act in different ways depending on our circumstances. Are we being hypocritical in doing so? Are we even conscious of our shifting selves? According to what we have so far, this is not only normal but it also is acceptable and expected. The self is capable of morphing and fitting itself into any circumstances it finds itself in. The Self and Culture Remaining the same person and turning chameleon by adapting to one’s context seems paradoxical. However, the French Anthropologist Marcel Mauss has an explanation for this phenomenon. According to Mauss, every self has two faces: personne and moi. Moj refers to a person's senge of who he is, his body, and his basic identity, his biological givenness’ Moi is a person's basic identity. Personne, on the ather hand, is composed of the social concepts of what it means to be who he is. Personne has much to do with what it means to live in a particular institution, @ particular family, @ particular religion, a particular nationality, and how to behave given expectations and influences from others. In the story above, Jon might have a moj but certainly, he has to shift personne from time to time to adapt'to. his social situation. He knows who he is and more or less, he is confident that he has a unified, coherent self. However, at some point, he has to sport his stern professorial look, Another day, he has to be the doting but strict father that he is. Inside his bedroom, he can play goofy with his. wife, Joan. In all this and more, Jon retains who hes, his being Jon—his moj—that part of him that is stable and static all throughout, This dynamics and capacity for different personne can be illustrated better cross-culturally. An overseas Filipino worker (OFW) adjusting to life in another country is a very good case study. In the Philippines, many people. unabashedly violate jaywalking rules. A common Filipino treats road, even national ones, as basically his and so he just merely crosses whenever and wherever. When the same Filipino visits another country with strict traffic rules, say Singapore, you will notice how suddenly law-abiding the said Filipino becomes. A lot of Filipinos has anecdotally confirmed this observation.x The same malleability can be seen in how some men easily transform into sweet, docile guys when trying to woe and court a particular woman and suddenly just change rapidly after hearing a sweet “yes.” This cannot be considered a conscious change on the part of the guy, or on the part of the law-abiding Filipino in the first example. The self simply morphed according to the circumstances and contexts. In the Philippines, Filipinos tend to consider their territory as a part of who they are. This includes considering their immediate surrounding as a part of them, thus the perennial ‘tapat ko, linis ko.” Filipinos most probably do nét consider national roads as something external to who they are. It is a part of them and they are a part of it, thus crossing the road whenever and wherever becomes a no-brainer. In another country, however, the Filipino recognizes that he is in a foreign tefritory where nothing technically belongs to him. He has to follow the rules or else he will be apprehended. Language is another interesting aspect of this. social constructivism. The Filipino language is incredibly interésting to talk about. The way by which we articulate our love is denoted by the phrase, “Mahal kita.” This, of course, is the Filipino translation of *! love you.” The Filipino brand of this articulation of love, unlike in English, does not spetify the subject and the object of love; there is no specification of who loves and who is loved. There is simply a word for love, mahal, and the pronoun kita, which is a second person pronoun that refers to the speaker and the one being talked to. In the Filipino language, unlike in English, there is no distinction between the lover and the beloved. They are one. Interesting too is the word, mahal. In Filipino, the word can mean both “love” and “expensive.” In our language, love |s intimately bound with value, with being expensive, being precious. Something expensive is valuable. Someone whom we love is valuable to us. The Sanskrit origin of the word love is “lubh,” which means -desire. Technically, love is a desire. The Filipino word for it has another intonation apart from mere desire, valuable. Another interesting facet of our language is its being gender-neutral. In English, Spanish, and other languages, the distinction is clear between a third person male and third person female pronoun, He and she; ef and ella. In Filipino, itis plain, “siya.” There is no specification of gender. Our language does not specify between male and female. We both call it “siya.” Chapter |~ “Defining he Sef: Personal id Developmental ie eae Ay;In these varied examples, we have seen how language has something to do with culture. It is a salient part of culture and ultimately, has a tremendous effect in our crafting of the self. This might also be one of the reasons why cultural divide spells out differences in how one regards oneself. In one research, it was found that North Americans are more likely to attribute being unique to themselves and claim that they are better than most people in doing what they love doing. Japanese people, on the other hand, have been seen to display a degree of modesty. Ifone finds himself born and reared in a particular culture, one definitely tries to fit ina particular mold, Ifa self is born into a particular society or culture, the self will have to adjust according to its exposure. The Self and the Development of the Social World So hew do people actively produce their social worlds? How do children growing up become social‘beings? How can a boy turn out to just be like an ape? How do twins coming out from the same mother turn out to be terribly different when given up for adoption? More than his givenness (personality, tendencies, and propensities, among others), one is believed to be in active participation in the shaping of the self. Most often, we think the human persons are just passive actors in the whole process of the shaping of selves. That men and women are bom with particularities that they can no longer change. Recent studies, however, indicate that men and women in their grawth and development engage actively in the shaping of the self. The unending terrain of metamorphosis of the self is mediated by language. “Language as both a publicly shared and privately utilized symbol system is the site where the individual and the social make and remake each other" (Schwartz, White, and Lutz 1993). Mead and Vygotsky For Mead and Vygotsky, the way that human persons develop is with the use of language acquisition and interaction with others. The way that we process information is normally a form of an internal dialogue in our head. Those who deliberate about moral dilemmas undergo this internal dialog. “Should | do this or that?” “But if | do this, it will be like this.” “Don't | want the other option?" And so cognitive and emotional development ofa child is always a mimicry of how it is done in the social world, in the external reality where he is in. Both Vygotsky and Mead treat the human mind as something that is made, constituted through language as experienced in the external world and as encountered in dialogs with others. A young child internalizes values, norms, practices, and social beliefs and more through exposure to these dialogs that will eventually become: part of his individual world. For Mead, this takes place as a child assumes the “other” through language and role-play. A child conceptualizes his notion of "self through this. Can you notice how little cates} are fone of ea in, role-play with their toys? How they make scripts and dialogs for their toys as they play with them? According to Mead, it is through this. that a child delineates the “|” from the rest. Vygotsky, for his part, a child internalizes reallife dialogs that he has had with others, with his family, his primary caregiver, or his playmates. They apply this to their mental and practical problems along with the social and cultural infusions brought about by the said dialogs. Can you notice how children eventually become what they watch? How children can easily adapt ways of cartoon characters they are exposed to? Self in Families e Apart from the anthropological and psychological basis for the relationship between the self and the social world, the sociglogical likewise struggled to ‘understand the real connection between the two concepts. In doing so, sociologists focus on the different institutions and powers at play in the society. Among these, the most prominent is the family. While every child is born with certain givenness, disposition coming from his parents’ genes and general condition of life, the impact of one’s family is still deemed as a given in understanding the self. The kind of family that we are born in, the resources available to us (human, spiritual, economic), and the kind of development that we will have will certainly affect us = Op Beton ho Se Personal and Developmental ‘Perspectives on Self and Identity 19as we go through life. As a matter of evolutionary fact, human persons are one of those beings whose importance of family cannot be denied. Human beings are born virtually helpless and the dependency period of a human baby to its parents for nurturing is relatively longer than most other animals. Learning therefore is critical in our capacity to actualize our potential of becoming humans. In trying to achieve the goal of becoming a fully realized human, a child enters a system of relationships, most important of which is the family. Human persons learn the ways of living and therefore their selfhood by being in a family. It is what a family initiates a person to become that serves as the basis for this person's progress. Babies internalize ways and styles that they observe from their family. By imitating, for example, the language of its primary agents of rearing its family, babies learn the language. The same is true for ways of behaving. Notice how kids reared in a respectful environment becomes respectful as well and the converse if raised in a converse family. Internalizing behavior may either be conscious or unedhscious. Table manners or ways of speaking to elders are things that are possible to teach and therefore, are consciously learned by kids, Some behaviors and attitudes, on the other hand, may be indirectly taught through rewards and punishments. Others, such as“sexual behavior or how to confront emotions, are learned through subtle means, like the tone of the voice or intonation of the models. It is then clear at this point that those who develop and eventually grow to become adult who still did not learn simple matters like basic manners of conduct failed in infemalizing due to parental or familial feilure to initiate them into the world. Without a family, biologically and sociologically, a person may not even survive or become a human person. Go back to the Tarzan example. In more ways than one, the survival of Tarzan in the midst of the forest is already a miracle. His being a fully human person with a sense of selfhood is a different story though. The usual teleserye plot of kids getting swapped in the hospital and getting reared by a different family gives an obvious manifestation of the point being made in this section. One is who he is because of his family for the most part. Gender and the Self _ Another important aspect of the self is gender. Gender is one of those loci of the self that is subject to alteration, change, and development, We have seen in the past years how people fought hard for the right to express, validate, and assert their gender expression. Many conservatives may frown upon this and insist on the biological. However, from the paint-of-view of the social sciences and the self, itisimportant to give one the leeway to find, express, and live his identity. This forms part of selfhood that one cannot just dismiss. One maneuvers into the society and identifies himself as who he is by also taking note of gender identities. A wonderful anecdote about Leo Tolstoy's wife that can solidify this point is narrated below: Sonia Tolstoy, the wife of the famous Russian novelist Leo Tolstoy, wrote when she was twenty-one, “| am nothing but a miserable crushed worm, whom no one wants, whom no one loves, a useless creature with morning sickness, and a big belly, two rotten teeth, and a bad temper, a battered sense of dignity, and a love which nobody wants and which nearly drives me insane.” A few years later she wrote, “It makes me laugh to read over this diary. It's so full of contradictions, and one would think that | was such an unhappy woman. Yet is there a happier woman than |?” (Tolstoy 1975) This account illustrates that our gender partly determines how we see ourselves in the world. Oftentimes, society forces a particular identity unto us depending on our sex and/or gender. In the Philippines, husbands for the most part are expected to provide for the family. The eldest man in Pa a family is expected to head the family and hold it in. Slight modifications have been on the way due to feminism and lesbian, gay, bisexual and transgender (LGBT) activism but for the most pait, patriarchy has remained to be at work, Nancy Chodorow, a feminist, argues that because mothers take the role of taking care of children, there is a tendency for girls to imitate the same and reproduce the same kind of mentality of womertas care providers in the family. The way that little girls are given dolls instead of guns or any other toys or are encouraged to play with makeshift kitchen also reinforces the nation of what roles ‘they should take and the selves they should develop. In boarding schools for girls, young women are encouraged to act like fine ladies, are trained to behave in a fashion that befits their status as women in society. Men on the other hand, in the periphery of their own family, are taught early ‘on how to behave like a man. This normally includes holding in one's emotion, being ‘tough, fatalistic, not to worry about danger, and admiration for hard physical labor. Masculinity is learned by integrating a young boy in a society. In the Philippines, young boys had to undergo circumcision not just for the original, clinical purpose ‘of hygiene but also to assert their manliness in the society. Circumcision plays another social role by initiating young boys into manhood. i. : Chapter | - Defining the Self: Personal and Developmental ; Ferspectives on Self and identity atThe gendered self is then shaped within a particular context of time and space, The sense of self that is being taught makes sure that an individual fits in a particular environment. This is dangerous and detrimental in the goal of truly finding one’s self, self-determination, and growth of the self. Gender has to be personally discovered and asserted and not dictated by culture and the society. APPLICATION AND ASSESSMENT Answer the following questions cogently but honestly, Write your answers in the space provided. . 4. How would you describe your self? ~ Think of a time when you felt you were your “true self.” What made you think you were truly who you are during this time of your life? Following the question above, can you provide a time when you felt you were not living your “true self"? Why did you have to live a life like that? What did you do about it? =What social pressures help shape your self? Would you have wanted it otherwise? What aspects of your self do you think may be changed or you would like to change?REFERENCES Beilharz, Peter, and Trevor Hogan. 2002. Social Self, Global Culture: An Introduction to Sociological ideas. New York: Oxford University Press, Chaffee, John. 2015. The Philosopher's Way: Thinking Critically About Profound ideas. 5th Ed. Boston: Pearson. * David, Randolph. 2002. Nation, Self, and Citizenship: An Invitation to Philippine Sociology. Dept. of Sociology, College of Social Sciences and Philosophy, University of the Philippines. i Ganeri, Jonardon. 2012. The Self; Naturalism, Consciousness, and the First- Person Stance. New York: Oxford University Press. Marsella, Anthony J., George A. De Vos, and Francis L, K. Hsu. 1985. Culture and Seff: Asian and Western Perspectives. Tavistock Publications. Mead, George Herbert. 1934. Mind, Seif, and Society: From the Standpoint of a Social Behaviorist. Chicago; University of Chicago Press. $ Plato. 2012. Six Great Dialogues: Apology, Crito, Phaedo, Phaedrus, Symposium,” The Republic. Massachusetts; Courier Corporation. 4 ‘Rappe, Sara L. 1995. “Socrates and Self-Knowledge.” Apeiron: A Journal for Ancient Philosophy and Science 28 (1):1—-24. Schlenker, Barry R. 1985. The Self and Social Life. New York: McGraw-Hill. Schwartz, Theodore, Geoffrey M. White, and Catherine A. Lutz, Eds. 1993. New Directions in Psychological Anthropology. Cambridge England; New York: Cambridge University Press. Stevens, Richard. 1996. Understanding the Self, California: SAGE Publications.Lesson 3: The Self as Cognitive Construct Lesson Objectives 4 __ At the end of this lesson, you should be able to: identify the different ideas in psychology about the “self”; create your own definition of the “self based on the definitions from psychology; and analyze the effects of various factors identified in psychology in the formation of the “self.” INTRODUCTION As discussed in the previous lessons, every field of study, at least in the _ social sciences, have their own research, definition, and conceptualization of self and identity. Some are similar while some specific only in their field. Each field also __ has thousands of research on self and identity as well as related or synonymous terms. The trend of the lessons also seems to define the concept of the “self from a larger context (i.e., culture and society) down to the individual. However, it must be pointed out that modern researches acknowledge the contributions of _ each field and this is not some sort of a nurture vs. nature, society/culture vs. individual/brain, and other social sciences vs. psychology debate. Psychology may focus on the individual and the cognitive functions, but it does not discount the "context and other possible factors that affect the individual. For students who take _ up psychology, discussions on theories, and development, among others actually take at least one semester and there are still more to be learned about the concept of “self.” This lesson provides an overview of the themes of psychology regarding _ the said concept.ACTIVITY “You” Through Others’ Eyes This activity has two parts that try to compare how we look at ourselves against how people perceive us depending on how we present ourselves to them. For the first part, list ten to fifteen (10-15) qualities or things that you think define who you are around the human figure representing you. For the second part, in the space below, write “lam (your “name). Who do you think | am based on what you see me do or hear me say?" Pass your paper around for two to'three (2-3) minutes without looking who writes ‘on it. As you fill out the paper of your classmates, write briefly and only those that you observe about the person. Do not use any bad words and do not write your name. After the allotted period, pass all the paper to your teacher who will distribute them to the respective owners.ANALYSIS ‘Compare what you wrote about yourself to those written by your classmates. What aspects are similar and which are not? What aspects are always true to you? What aspects are sometimes true or circumstantial? What aspects do you think ‘are not really part of your personality? Write your answers below. In confidence or in an attempt to avoid further analytical discussions, a lot people say, “lam who | am.” Yet, this statement still begs the question “if you are who you are, then who are you that makes you who you are?” As mentioned earlier, there are various definitions of the “self* and other similar or interchangeable concepts in psychology. Simply put, “self” is “the sense of personal identity and of who we are as individuals (Jhangiani and Tarry 2014).” ¥ William James (1890) was one of the earliest psychologists to study the self conceptualized the self as having two aspects—the “I” and the “me.” The “I” is @ thinking, acting, and feeling self (Gleitman, Gross, and Reisberg 2011; Hogg and Vaughan 2010). The “me” on the other hand, is the physical characteristicsas well as psychological capabilities that makes who you are (Gleitman, Gross, and Reisberg 2011; Hogg and Vaughan 2010). Carl Rogers's (1959) theory of personality also used the same terms, the “I” as the one who acts and decides while the “me” is what you think or feel about yore as an object (Gleitman, Gross, and Reisberg 2011). Other concepts similar to self are identity and self-concept. Identity is composed of personal characteristics, social roles, and responsibilities, as well as affiliations that define who one is (Oyserman, Elmore, and Smith 2012). Self- concept is what basically comes to your mind when you are asked about who you are (Oyserman, Elmore, and Smith 2012), Self, identity, and self-concept are not fixed in one time frame. For example, when you are asked about who you are, you can say “Il was a varsity player in 5th Grade" which pertains to the past, “a college student” which may be the present, and “a future politician” which, is the future. They are not also fixed for life nor are they ever-changing at every moment. Think of a malleable metal, strong and hard ‘but can be bent and molded in other shapes. Think about water. It can take any ‘shape of the container, but at its core, it is still the same ejement. Carl Rogers captured this idea in his concept ‘of self-schema or our organized system or collection of knowledge about who we are (Gleitman, Gross, and Reisberg 2011; Jhangiani and Tary genist Imagine an organized list or a diagram similar to the one below: asThe schema is not limited to the example above. It may also include your interests, work, course, age, name, and physical characteristics, among others. As you grow and adapt to the changes around you, they also change. But they are not passive receivers, they actively shape and affect how you see, think, and feel about things (Gleitman, Gross, and Reisberg 2011; Jhangiani and Tarry 2014). For example, when someone states your first name even if they are not talking about you, your attention is drawn to them. If you have a provincial language and you hear someone using it, it catches your attention. If you consider yourself a book-lover, a bookstore may always entice you out of all the other stores in a mall Theories generally see the self and identity as mental constructs, created and recreated in memory (Oyserman, Elmore, and Smith 2012). Current researches point to the frontal lobe of the brain as the specific area in the brain associated with the processes concerning the self (Oyserman, Elmore, and Smith 2012). Several psychologists, especially during the field's earlier development, followed this trend of thought, looking deeper into the mind of the person to theorize about the self, identity, self-concept, and in turn, one’s personality. The most influential of them is Sigmund Freud. Basically, Freud saw the self, its mental processes, and one’s behavior as the results of the interaction between the /d, the Ego, and the Superego. c However, as mentioned earlier, one cannot fully discount the effects of society and culture on the formation of the self, identity, and self-concept. Even as Freud and other theoriés and researchers try to understand the person by digging deeper into the mind, they cannot fully discount the huge and important effects of the environment, As in the abovementioned definitions of the self, social interaction always has a part to play in who we think we are. This is not nature vs. nurture but instead a nature-and-nurture perspective. Under the theory of symbolic interactionism, G.H. Mead (1934) argued that the self is created and developed through human interaction (Hogg and Vaughan 2010). Basically, there are three reasons why self and identity are social products (Oyserman, Elmore, and Smith 2012): 1. Wedo not create ourselves out of nothing. Society helped in creating the foundations of who we are and even if we make our choices, we will still operate in our social and historical contexts in one way or the other. You may, of course, transfer from one culture to another, butparts of who you were will still affect you and you will also have to adapt to the new social context. Try looking at your definition of who you are and see where society had affected you. 2. Whether we like to admit it or not, we actually need others to affirm and reinforce who we think we are. We also need them as reference points about our identity. One interesting example is the social media interactions we have. In the case of Facebook, there are those who will consciously or unconsciously try to garner more “likes” and/or positive “reactions” and that can and will reinforce their self-concept. It is almost like a battle between who got more friends, more views, and trending topics. If one says he is a good singer but his performance and the evaluation of his audience says otherwise, that will have an effect on that person's idea of himself, one way or another. 3. What we think is important to us may also have been influenced by what is important in our social or historical context. Education might be an important thing to your self-concept because you grew up in a family that valued education, Money might be important to some because they may have grown in a low-income family and realized how important money is in addressing certain needs like medical emergencies. Being a nurse or a lawyer can be priority in your self- schema because it is the in-demand course during your time. Social interaction and group affiliation, therefore, are vital factors in creating our self-concept especially in the aspect of providing us with our social identity ‘or our perception of who we are based on our membership to certain groups (Jhangiani and Tarry 2014). It is also inevitable that we can have several social identities, that those identities can overlap, and that we automatically play the roles as we interact with our groups. For example, you are a student who is also part of a certain group of friends, You study because it is your role as a student but you prefer to study with your friends and your study pattern changes when you are with your friends than when you do it alone. There are times, however, when we are aware of our self-concepts; this is also called self-awareness. Carver and Scheier (1981) identified two types of self that we can be aware of: (1) the private self or your internal standards and private thoughts and feelings, and (2) the public self or your public image commonly geared toward having a good presentation of yourself to others (Hogg and Vaughan 2010). _ onealSelf-awareness also presents us with at least three other self-schema: the actual, ideal, and ought self. The “actual” self is who you are at the moment, the “ideal” self is who you like to be, and the “ought” self is who you think you should be (Higgins 1997 in Hogg and Vaughn 2010). An example is that you are a student interested in basketball but is also academically challenged in most of your subject. Your ideal self might be to practice more and play with the varsity team but ought to pass your subjects as a responsible student. One has to find a solution to such discrepancies to avoid agitation, dejection, or other negative emotions. In some instances, however, all three may be in line with one another. ‘Self-awareness may be positive or negative depending onthe circumstances and our next course of action. Self-awareness can keep you from doing something dangerous; it can help remind you that there is an exam tomorrow in one of your subjects when you are about to spend time playing computer games with your cousins, among others. In other instances, self-awareness can be too much that we are concerned about being observed and criticized by others, also known as self-consciousness (Jhangiani and Tarry 2014). At other times, especially with large crowds, we may experience deindividuation or “the loss of individual self- awareness and individual accountability in groups” (Festinger, Pepitone, and Newcomb 1952; Zimbardo 1969 in Jhangiani and Tarry 2014). A lot of people will attune themselves with the emotions of their group and because the large crowd also provides some kind of anonymity, we may lessen our self-control and act in ways that we will not do when we are alone. A common example is a mass demonstration erupting into a riot. Our group identity and self-awareness also has a great impact on our self- esteem, one of the common concepts associated with the “self.” It is defined as our own positive or negative perception or evaluation of ourselves (Jhangiani and Tarry 2014; Gleitman, Gross, and Reisberg 2011). ‘One of the ways in which our’social relationship affects our self-esteem is through social comparison. According to the social comparison theory, we leam about ourselves, the appropriateness of our behaviors, as well as our social status by comparing aspects of ourselves with other people (Jhangiani and Tarry 2014: Hogg and Vaughan 2010). The downward social comparison is the more common type of comparing ourselves with others. As the name implies, we create a positive self-concept by comparing ourselves with those who are worse off than us (Jhangiani and Tarry 2014). By having the advantage, we can raise our self-esteem. Anather comparison is the upward social comparison which is comparing ourselves with those who are s Sunes Self | and Developmental, ea as Seti| 32 Understanding the Seif ples ge better off than us (Jhangiani and Tarry 2014). While it can be a form of motivation for some, a lot of those who do this actually felt lower self-esteem as they highlight more of their weakness or inequities. Take note that this occurs net only between individuals but also among groups. Thus, ifa person's group is performing better and is acknowledged more than the other group, then his self-esteem may also be heightened. Social comparison also entails what is called self-evaluation maintenance theory, which states that we can feel threatened when someone out-performs us, especially when that person is close to us (i.e., a friend or family) (Tesser 1988 in Jhangiani-and Tarry 2014). In this case, we usually react in three ways. First, we distance ourselves from that person or redefine our relationship with them (Jhangiani and Tarry 2014). Some will resort to the silent treatment, change of friends, while some may also redefine by being closer to that person, hoping that some association may give him @ certain kind of acknowledgment also. Second, we may also reconsider the importance of the aspect or skill in which you were outperformed (Jhangiani and Tarry 2014). If you got beaten in a drawing competition, you might think that drawing is not really for you and you will find a hobby where you could excel, thus preserving your self-esteem. Lastly, we may also strengthen our resolve to improve that certain aspect of ourselves (Jnangiani and Tarry 2014). Instead of quitting drawing, you might join seminars, practice more often, read books about it, and add.sertie elements in your drawing that makes it unique, among others, Achieving your goal through hard work may increase your self-esteem, too. However, in the attempt to Increase or maintain ‘self-esteem, some people become narcissistic. Narcissism is a “trait characterized by overly high self- esteem, self-admiration, and self-centeredness” (Jhangiani and Tarry 2014). They are often charismatic because of how they take care of their image. Taking care of that image includes their interpersonal relationships thus they will try to look fot better partners, better acquaintances, as well as people who will appreciate them a lot. This makes them a bad romantic partner or friend since they engage in relationships only to serve themselves (Jhangiani and Tarry 2014). Sometimes, there is a thin line between high self-esteem and narcissism and there are a lot of tests and measurements for self-esteem like the Rosenberg scale but the issue is that the result can be affected by the desire of the person to portray herself in a positive or advantageous way (Jhangiani and Tarry 2014). In case you want to take a test and find a numerical value or level of your self esteem, try to be honest and objective about what you feel and see about yourself.id though self-esteem is a very imporiant concept related to the self, studies shown that it only has a correlation, not causality, to positive outputs and jook (Jhangiani and Tarry 2014). It can be argued that high or healthy self- may result to an overall good personality but it is not, and should not be, ‘only source of a person's healthy perspective of herself. People with high self-esteem ere commonly described as outgoing, ‘er and adaptable in a lot of situations. They also initiate activities and juilding relationship with people. However, they may also dismiss other activities do not conform to their self-concept or boost their self-esteem. They may S0 be bullies and experiment on abusive behaviors with drugs, alcohol, and sex liani and Tarry 2014). = This duality in the behavior and attitudes only proves the above-mentioned correlation. Baumeister, Smart, and Boden (19986) in their research on self-esteem concluded that programs, activities, and parenting styles to boost self-esteem only be for rewarding good. behavior and other achievements and not for purpose of merely trying to make children feel better about themselves or to appease them when they get angry or sad (Jhangiani and Tarry 2014). fn ICATION AND ASSESSMENT Do a research and list terv(10) things to boost your self-esteem or improve your self-concept. Cite your sources. Analyze which of those tips are more likely to ee and make someone conceited or narcissistic and revise them to make the both helpful to the individual as Bak as sociely in general. +REFERENCES Elmore, Kristen, George Smith, and Daphna Oyserman. 2012. “Self, Self-Concept and Identity.” Handbook of Self and Identity. 2nd Ed. Edited by Mark R. Leary and June Price Tangney: 69-95. New York: The Guilford Press. Gleitman, Henry, James Gross, and Daniel Reisberg. 2011. Psychology. 8th Ed. Canada: W.W. Norton and Company. Hogg, Michael, and Graham Vaughan. 2010. Essentials of Social Psychology. Italy; Pearson Education Limited, Jhangiani, Rajiv, and Hammond Tarry. 2014. Principles of Social Psychology. 1st Ed. Creative Commons Toco ieee 40 International License."ACTIVITY i _ INTRODUCTION and individuals in the table below. Cite your sources. son Objectives. the end of this lesson, you should be able to: 1. differentiate the concept of self according to Western thought against -Eastern/Oriental perspectives; 2. explain the concept of self as found in Asian thoughts; and” 3. create a representation of the Filipino self. 4 Different cultures and varying environment tend to create different perceptions of the “self” and one of the most common distinctions between cultures “and people is the Eastern-vs-Western dichotomy wherein Eastern represents Asia. and Western represents Europe and Northem America. It must be understood that this distinction and the countries included was politically colored at the time that aforementioned concepts were accepted and used in the social sciences. “Furthermore, it must be reiterated that while countries who are geographically closer to each other may share commonalities, there are also a lot of factors that create differences. In the Philippines alone, each region may have a similar or varying perception regarding the“self.” Two Sides of the Same Planet yet Write top five (5) differences between Western and Eastern society, culture,ANALYSIS Do you agree with the differentiation between the West and the East? Where can you find the Philippines in the distinction? What are the factors that make the Philippines similar or different from its Asian neighbors? Is there also a difference between regions or ethnolinguistic groups in the Philippines? ABSTRACTION ‘There are actually a lot of sources in which yau can analyze the perspective of each culture and country about the concept of “self.” You can see it in their literature like how one culture depicts a hero or a villain in their stories. You can see it in their social organization like how they see their boss or their subordinate. Artworks, dances, even clothing may show you clues about the “self.” In this lesson, we will look at religious beliefs and political philosophies ‘that greatly influenced the mindset of each nation or culture. .Since almost all the theories about the self, which were discussed in the previous lessons, also came from the Western scientific research, we will highlight the Eastern thoughts in this lesson.a First is Confucianism. Confucianism can be seen as a code of ethical conduct, of haw one should properly act according to their relationship with other people; thus, it is also focused on having a harmenious social life (Ho 1995). Therefore, the identity and self-concept of the individual are interwoven with the identity and status of his/her community or culture, sharing its pride as well as its failures (Ho 1995), Self-cultivation is seen as the ultimate purpose of life but the characteristics ‘of a chun-tzu, a man of virtue or noble character, is still embedded in his social relationships (Ho 1995). The cultivated self in Confucianism is what some scholars call a “subdued self" wherein personal needs are repressed (subdued) for the good of many, making Confucian society also hierarchal for the purpose of maintaining order and balance in society (Ho 1995). The second philosophy is Taoism. Taoism is living in the way of the Tao or the universe. However, Taoism rejects having one definition of what the 7ao is, and ‘one can only state clues of what itis as they adopt a free-flowing, relative, unitary, @s well as. paradoxical view of almost everything. Tacism rejects the hierarchy and strictness brought by Confucianism and would prefer a simple lifestyle and its teachings thus aim to describe how to attain that life (Ho 1995). The self is not just an extension of the family or the community; it is part of the universe, one of the forms and manifestations of the Tao (Ho 1995). The ideal self is selflessness but this is not forgetting about the self, it is living a balanced- life with society and nature, being open and accepting to change, forgetting about prejudices and egocentric ideas and thinking about equality as well as complementarity among humans as well as other beings (Ho 1995). In this way, you will be able to act spontaneously because you will not be restricted by some jegalistic standards but because you are in harmony with everything The third belief.is Buddhism. There are various groups who have adopted Buddhism; thus, you may find differences in their teachings with our discussion but more likely, their core concepts remained the same. The self is seen as.an illusion, orn out of ignorance, of trying to hold and control things, or human-centered needs; thus, the self is also the source of all these sufferings (Ho 1995), It is, therefore, our quest to forget about the self, forget the cravings of the self, break the attachments you have with the world, and to renounce the self which is the <2use of all suffering and in doing so, attain the state of Nirvana (Ho 1995), The self or the individual is not the focus of the abovementioned Asian or Easter philosophies or beliefs. Even with extended discussions about how the © ehaperi- Defining theself should work, Confucianism and Taoism still situate the self within a bigger context. In striving to become a better person, one does not create a self above other people or nature but a self that is beneficial to his community as well as in order and harmony with everything else. As for Buddhism, the self, with all its connections and selfish ideas, is taken not just out of the center of the picture, but from the whole picture entirely. As previously discussed, Western perspective does not discount the role of environment and society in the formation of the self but the focus is always looking toward the self. You compare yourself in order to be better; you create associations and bask in the glory of that group for your self-esteem; you put primacy in developing yourself. One can also'describe that the Western thought looks at the world in dualities wherein you are distinct from the other person, the creator is separate from the object he created, in which the self is distinguished and acknowledged (Wolter 2012). On the other hand, the Eastem perspective sees the other person as part of yourself as well as the things you may create, a drama in which everyone _ is interconnected with their specific roles (Wolter 2042). Several studies showed that American§, for example, talk more about their personal attributes when describing themselves while Asians in general talk about their social roles or the social situations that invoked certain traits that they deem positive for their selves (Gleitman, Gross, and Reisberg 2011), Evaluation of the self also differs as Americans would highlight their personal achievements while Asians would rather keep a low profile as promoting the self can be seen as boastfulness that disrupts social ralationships (Gleitman, Gross, and Reisberg 2011) The Western culture is what we would call an individualistic culture since their focus is on the person. Asian culture, on the other hand, is called a collectivistic culture as the group and social relations that is given more importance than individual needs and wants. By valuing the individual, Westerners may seem to have loose associations or even loyalty to their groups. Competition is the name of the game and they are more likely straightforward and forceful in their communication as well as decision- making. Eastern or oriental persons look after the welfare of their groups and values cooperation. They would also be more compromising and they tend to go around the bush in explaining things, hoping that the other person would “feel” what they really want to say (Qingxue 2003).Westerners also emphasize more on the value of equality even if they that the individual can rise above everything else. Because everyone is ‘their own in the competition, one can say that they also promote ideals that ‘create “fair” competition and protect the individual. Asians, with their collectivistic sulture, put more emphasis on hierarchy as the culture wants to keep things in mony and order (Qingxue 2003). For example, Westerners would most likely ll their bosses, parents, or other seniors by their first name. The boss can also be approached head-on when conflicts or problems about him arises. For Asians, have respectful terms for our seniors and a lot of workers would not dare go against the high-ranking officials (Qingxue 2003). 3 a It must be emphasized, however, that these are general commonalities imeng Western cultures as compared to Asian or Oriental cultures. In the case of ie Philippines, we can also consider the colonization experience for differences Tana ‘similarities with our Asian neighbors. We might also find variation among » provi inces and regions due to Seographical conditions. With the social media, migration, : aA intermarriages, variety between the Western and Asian perceptions may either be blurred or highlighted. Whereas __ conflict is inevitable in diversity, peace is-also possible through the understanding of where each of us is coming from? - APPLICATION AND ASSESSMENT iq Create a representation, diagram, or concept map of the SELF according _ to Filipino culture. Provide a brief explanation of¢your output. You can also cite _ books and researches about Filipino culture, self, and identity to further elaborateREFERENCES Gleitman, Henry, James Gross, and Daniel Reisberg. 2011. Psychology. 8th Ed. Canada: W.W. Norton and Company. Ho, David. 1995. “Selfheod and Identity in Confucianism, Taoism, Buddhism, and Hinduism: Contrast with the West.” Journal for the Theory of Social Behavior 25: 2. Accessed October 14, 2017. Aili Jaccp ongreliog! defauli/files/ho_1995_0.pdf. Qingxue, Liu. 2003. “Understanding Different Cultural Patterns or Orientations Between East and West.” Investigationes Linguisticae. Vol. IX. April 2003. Accessed October 14, 2017. http:/www.staff.amu.edu.pl/~inveling/pdffliu_ quingxue_inve9.paf. Wolter, Derek C. 2012, “In Search of the Self: Eastern versus Western Perspectives.” Oglethorpe Journal of Undergraduate Research Vol. 1: Iss. 1, Article Accessed October 14, 2017. https://digitalcommons. kennesaw.edu/cgi/viewcontent.cgi?referer=https: gene oe com. phiéhttpsredi=1 &article=1003&context=ojur. a”CHAPTER II UNPACKING THE SELF Lesson 1: The Physical and Sexual Self Lesson Objectives Atthe end of this lesson, you should be able to: 4. discuss the developmental aspect of the reproductive system; describe the erogenous zones; explain human sexual behavior; characterize the diversity of sexual behavior; describe sexually transmitted diseases; and differentiate natural and artificial methods of contraception, INTRODUCTION i It has been believed that the sex chromosomes of humans define the sex (female or male) and their secondary sexual characteristics. From childhood, we ate controlled by our genetic makeup. It influences the way we treat ourselves _and others. However, there are individuals who do not accept their innate sexual characteristics and they tend to change their sexual organs through medications and surgery. Aside from our genes, our society or the external environment helps shape our selves. This lesson helps us better understand ourselves through a discussion on the development of our sexual characteristics and behavior. Complete the sentences below. For me, beauty means.| am beautiful because List down names of people you know who are beautiful. Fill out the table below by listing the common secondary sexual male and female characteristics. ANALYSIS: A, When do we usually observe the changes listed above for males and females?% 3 a Were you able to experience the same changes? When? If you were not able to experience the above listed changes, what might have caused such difference? How does the society shape the sexual behavior of an individual? Can we really change our natural or innate sexual organ and sexual response? ¥ ABSTRACTION Marieb, E.N. (2001) explains that the gonads (reproductive glands that ‘produce the gametes; testis or ovary) begin to form until about the eighth week of embryonic development. During the early stages of human development, the embryonic reproductive structures of males and fernales are alike and are said to ‘be in the indifferent stage. When the primary reproductive structures are formed,development of the accessory structures and external genitalia begins. The formation of male or female structures depends on the presence of testosterone. Usually, once formed, the embryonic testes release testosterone, and the formation of the duct system and external genitalia follows. In the case of female embryos that form ovaries, it will cause the development of the female ducts and external genitalia since testosterone hormone is not produced. Any intervention with the normal pattern of sex hormone production in the embryo results in strange abnormalities. For instance, a genetic male develops the female accessory structures and external genitalia if the embryonic testes fail to produce testosterone. On the other hand, if a genetic female is exposed to testosterone (as in the case of a mother with androgen-producing tumar of her adrenal gland), the embryo has ovaries but may develop male accessory ducts and glands, as well as a male reproductive organ and an empty scrotum. As a result, pseudohermaphrodites are formed who are individuals having accessory reproductive structures that do not “match” their gonads while true hermaphrogites are individuals who possess both ovarian and testicular tissues but this condition is rare in nature. Nowadays, many pseudohermaphrodites undergo sex change © operations to have their outer selves (external genitalia) fit with their inner selves (gonads). By Baresh26 (Own work) IOC BY-SA4.0 (hitpa//creatvecommons oigiicencesthy-sal4 0}, via Wikimedia Cammons By BruceBlaus (Own work) [CC BY 2.0 (htpicreativeccmmons.orplicansesibyil. 0), vis Wikimedia Commons A critical event for the development of reproductive organs takes place about one month before birth wherein the male testes formed in the abdominal cavity at approximately the same location as the female ovaries, descend to enter the scrotum. If this normal event fails, it may lead to eryptorchidism. This condition usually occurs in young males and causes sterility (which is also a risk factor for cancer of the testes) that is why surgery is usually performed during childhood to ‘solve this problem.i a i _ Moreover, abnormal separation of chromosomes during meiosis can lead ‘congenital defects of the reproductive system. For instance, males who possess extra female sex chromosome have the normal male accessory structures, but atrophy (to shrink) of their testes causes them to be sterile. Other abnormalities result when a child has only one sex chromosome. An XO female appears normal but lacks ovaries. YO males die during development. Other much less serious conditions also affect males primarily such as phimasis, which is due to a narrowing of the foreskin of the male reproductive structure and misplaced urethral openings. Puberty is the period of life, generally between the ages of 10 and 15 years ‘old, when the reproductive organs grow to their adult size and become functional under the influence of rising levels of gonadal hormones (testosterone in males and estrogen in females). After this time, reproductive capability continues until old age in males and menopause in females. The changes that occur during puberty is similar in sequence in all individuals but the age which they occur differs among individuals. In males, as they reach the age of 13, puberty is characterized by the increase in the size of the reproductive organs followed by the appearance of hair in the pubic area, axillary, and face. The reproductive organs continue to grow for two years untit sexual maturation marked by the presence of mature semen in the testes. In females, the budding of their breasts usually occurring at the age of 11 signals their puberty stage. Menarche is the first menstrual period of females ~ which happens two years after the start of puberty, Hormones play an important ole in the regulation of ovulation and fertility of females. ‘Diseases Associated with the Reproductive System Infections are the most common problems associated with the reproductive _ system in adults. Vaginal infections afe more common in young and elderly women and in those whose resistance to diseases is low. The usual infections include ‘hose caused by Escherichia coli which spread through the digestive tract; the sexually transmitted microorganisms such as syphilis, gonorrhea, and herpes ‘wrus; and yeast (a type of fungus). Vaginal infections that are left untreated may Spread throughout the female reproductive tract and may cause pelvic inflammatory Gsease and sterility. Problems that involve painful or abnormal menses may also ‘be due to infection or hormone imbalance. In males, the most common inflammatory conditions are prostatitis, wethritis, and epididymitis, all of which may follow sexual contacts in whichsexually transmitted disease (STD) microorganisms are transmitted. Orchiditis, or inflammation of the testes, is rather uncommon but is serious because it can cause sterility. Orchiditis most commonly follows mumps in an adult male. Neoplasms are a major threat to reproductive organs. Tumors of the breast and cervix are the most common reproductive cancers in adult females, and prostate cancer (a common sequel to prostatic hypertrophy) is a widespread problem in adult males. Most women hit the highest point of their reproductive abilities in their late 20s. A natural decrease in ovarian function usually follows. characterized by reduced estrogen production that causes irregular ovulation and shorter menstrual periods. Consequently, ovulation and menses stop entirely, ending childbearing ability. This event is called as menopause, which occurs when females no longer experience menstruation The production of estrogen may still continue after menopause but the ovaries finally stop functioning as endocrine organs. The reproductive organs and breasts begin to atrophy or shrink if estrogen is no longer released froni the body. The vagina becomes dry that causes intercourse to become painful _ (particularly if frequent), and vaginal infections become increasingly common. Other consequences of estrogen deficiency may also be observed including invitability and other mood changes (depression in some); intense vasodilation of the skin's blood vessels, which causes uncomfortable sweat-drenching “hot flashes", gradual thinning of the skin and loss of bone mass; and slowly rising blood cholesterol levels, which place postmenopausal women at risk for cardiovascular disorders. Some physicians prescribe low-dose estrogen-progestin preparations to help women through this usually difficult period and to prevent skeletal and cardiovascular complications. There is no counterpart for menopause in males. Although aging men show a steady decline in testosterone secretion, their reproductive capability seems unending. Healthy men are still able to father offspring well into their 80s and beyond Erogenous Zones Erogenous zones refer to parts of the body that are primarily receptive and increase sexual arousal when touched in a sexual manner. Some of the commonly known erogenous zones are the mouth, breasts, genitals, and anus. Erogenous zones may vary from one person to another. Some people may enjoyWi being touched in a certain area more than the other areas. Other common areas of the body that can be aroused easily may include the neck, thighs, abdomen, and feet. Human Sexual Behavior Human sexual behavior is defined as any activity—solitary, between two are two major factors that determine human sexual behavior: the inherited sexual response patterns that have evolved as a means of ensuring reproduction and that : persons, or in’a group—that induces sexual arousal (Gebhard, P.H. 2017). There | become part of each individual's genetic inheritance, and the degree of restraint a or other types of influence exerted on the individual by society in the expression of his sexuality, Le Types of Behavior 3 The various types of human sexual behavior are usually classified according __ to the gender and number of participants. There is solitary behavior ‘involving only one individual, and there is sociosexual behavior involving more than one person, Sociosexual behavior is generally divided into heterosexual behavior (male with female) and homosexual behavior (male with male or female with female). If eg {three or more individuals are involved, it is, possible to have heterosexual and homosexual activity simultaneously (Gebhard, P.H. 2017). Solitary Behavior Self-gratification means self-stimulation that leads to sexual arousal and generally, sexual climax. Usually, most self-gratification takes place in private as an end in itself, but can also be done ina saciosexual relationship. Self-gratification, generally beginning at or before puberty, is very common among young males, but becomes less frequent or is abandoned when sociosexual activity is available. Consequently, self-gratification is most frequent among the unmarried. There are more males who perform acts of self-gratification than females. The frequency greatly varies among individuals and it usually decreases as soon as they develop sociosexual relationships. Majority of males and females have fantasies of some sociosexual activity while they gratify themselves. The fantasy frequently involves jdealized sexual partners and activities that the individual has not experienced and even might avoid in real life.Nowadays, humans are frequently being exposed to sexual stimuli especially from advertising and social media. Some adolescents become aggressive when they respond to such stimuli. The rate of teenage pregnancy is increasing in our time. The challenge is to develop self-control in order to balance suppression and free expression. Adolescents need to control their sexual response in order to prevent premarital sex and acquire sexually transmitted diseases. Sociosexual Behavior Heterosexual behavior is the greatest amount of sociosexual behavior that occurs between only one male and one female. It usually begins in childhood and may be motivated by curiosity, such as showing or examining genitalia. There is varying degree of sexual impulse and responsiveness among children. Physical contact involving necking or petting is considered as an ingredient of the learning process and eventually of courtship and the selection of a marriage partner. Petting differs from hugging, kissing, and generalized caresses of the clothed body to practice involving stimulation of the genitals. Petting may be done as an expression of affection and a source of pleasure, preliminary to coitus. Petting has been regarded by others as a near-universal human experience and is important not only in selecting the partner but as a way of learning how to interact with another person sexually. Coitus, the insertion of the male reproductive structure into the female reproductive organ, is viewed by society quite differently depending upon the marital status of the individuals. Majority of human societies allow premarital coitus, at least under certain circumstances. In modern Western society, premarital coitus is more likely to be tolerated but not ‘encouraged if the individuals intend marriage. Moreover, in most societies, marital coitus is considered as an obligation. Extramarital coitus involving wives is generally condemned and, if permitted, is allowed only under exceptional conditions or with specified persons. Societies are becoming mere considerate toward males than females who engage in extramarital coitus. This double standard of morality is also evident in premarital life. Postmarital coitus (i.e., coitus by separated, divorced or widowed persons) is almost always ignored. There is a difficulty in enforcing abstinence among sexually experienced and usually older people for societies that try to confine coitus in married couples.