Im in Geed 10023 Understanding The Self Abril Cuajunco Elardo Cea 1

Republic of the Philippines
POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

OFFICE OF THE VICE PRESIDENT FOR BRANCHES AND CAMPUSES
MARAGONDON BRANCH
INSTRUCTIONAL MATERIALS
FOR
GEED 10023
UNDERSTANDING THE SELF
Compiled by: Checked by:
Assoc. Prof. Denise A. Abril Assoc. Prof. Cherry E. Angeles

Mae Kristelle E. Cuajunco, RPm Member
Eunice E. Elardo, LPT Committee on Instructional Materials
Faculty
Date: _________________ Date: ___________________
Approved by:
Dr. Agnes Y. Gonzaga Assoc. Prof. Denise A. Abril

Head, Academic Programs Director
Date: _________________ Date: __________________

INTRODUCTION
Welcome to the Polytechnic University of the Philippines. This module will help you become an
effective learner and successfully meet the requirements of the course. You will discover that you
can learn in a very challenging way at your own pace.
THE POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

VISION
PUP: The National Polytechnic University
MISSION
Ensuring inclusive and equitable quality education and promoting lifelong learning opportunities
through a re-engineered polytechnic university by committing to:
• provide democratized access to educational opportunities for the holistic development of

individuals with global perspective
• offer industry-oriented curricula that produce highly-skilled professionals with managerial
and technical capabilities and a strong sense of public service for nation building
• embed a culture of research and innovation
• continuously develop faculty and employees with the highest level of professionalism
• engage public and private institutions and other stakeholders for the attainment of social
development goal
• establish a strong presence and impact in the international academic community
PHILOSOPHY
As a state university, the Polytechnic University of the Philippines believes that:
• Education is an instrument for the development of the citizenry and for the enhancement
of nation building; and
• That meaningful growth and transmission of the country are best achieved in an
atmosphere of brotherhood, peace, freedom, justice and nationalist-oriented education
imbued with the spirit of humanist internationalism.
TEN PILLARS
Pillar 1: Dynamic, Transformational, and Responsible Leadership

Pillar 2: Responsive and Innovative Curricula and Instruction
Pillar 3: Enabling and Productive Learning Environment
Pillar 4: Holistic Student Development and Engagement
Pillar 5: Empowered Faculty Members and Employees
Pillar 6: Vigorous Research Production and Utilization
Pillar 7: Global Academic Standards and Excellence
Pillar 8: Synergistic, Productive, Strategic Networks and Partnerships
Subject: GEED 10023- Understanding the Self ii
Compiled by: Denise A. Abril, Mae Kristelle E. Cuajunco, RPm & Eunice E. Elardo
Pillar 9: Active and Sustained Stakeholders’ Engagement
Pillar 10: Sustainable Social Development Programs and Projects
SHARED VALUES
• Integrity and Accountability

• Nationalism
• Spirituality
• Passion for Learning and Innovation
• Inclusivity
• Respect for Human Rights and The Environment
• Excellence
• Democracy
POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

MARAGONDON BRANCH
GOALS
• Quality and excellent graduates

• Empowered faculty members
• Relevant curricula
• Efficient administration
• Development – oriented researches
• State-of-the-art physical facilities and laboratories
• Profitable income – generating programs
• Innovative instruction
• ICT – driven library
• Strong local and international linkages
OBJECTIVES OF THE PROGRAM
The Bachelor of Science in Entrepreneurship distance education program aims to:

1. Provide an affordable and portable education for all, and thus help bring about a better
quality of life for all Filipinos.
2. Offer an effective and efficient alternative delivery of instruction and training.
3. Re-engineer the traditional learning approaches through the use of printed modules,
audiocassettes, video tutorials, multimedia course wares and other creative, innovative,
and cost-effective learning delivery channels.
4. Establish linkages and networking strategies with national and international institutions
and government and non-government institutions for the optimum use of resources.
5. Promote general efficiency and self-reliance among students, teachers, school and public
administrators, and managers of corporations and business enterprises.
Subject: GEED 10023- Understanding the Self iii
GEED 10023
COURSE DESCRIPTION
COURSE TITLE :Understanding The Self

COURSE CODE :GEED 10023
COURSE CREDIT :3 units
PRE-REQUISITE : NONE
The course deals with the nature of identity, as well as the factors and forces that affect the
development and maintenance of personal identity. It is also intended to facilitate the exploration
of the issues and concerns regarding self and identity to arrive at a better understanding of one’s
self. This course also includes the mandatory topics on Family Planning and Population Education.
COURSE OBJECTIVES
After this course, the student should be able to:
1. Understand the construct of the self from various disciplinal perspectives: philosophy,
sociology, anthropology, and psychology- as well as the traditional division between East
and West- each seeking to provide answers to the difficult but essential question of “What
is the self?” and “is there even such a construct as the self?”;
2. Explore some of the various aspects that make up the self, such as the biological and
material up to and including the more recent digital self; and
3. Identify three areas of concern for young students: learning, goal setting, and managing
stress.
COURSE REQUIREMENTS
The course requirements are as follows:
1. Students are required to attend the class sessions regularly. The University guidelines on
attendance will be implemented.
2. The course is expected to have a minimum of four (4) quizzes and two (2) major
examination (Midterm and Final Examination).
3. Other requirements such as written outputs, exercises, assignments and the likes will be
given throughout the sessions. These shall be submitted on the due dates set by the
teacher.
GRADING SYSTEM
The grading system will determine if the student passed or failed the course. There will be two
grading periods: Midterm and Final Period. Each period has components of: 60% Class Standing
+ 40% Major Examination. Final Grade will be the average of the two periodical grades.
Midterm
Subject: GEED 10023- Understanding the Self iv

Class Standing 70%
● Activities
● Assignment
● Quizzes
● Project
Midterm/Final Examinations 30%
Midterm Grade/Final Grade 100%
FINAL GRADE= (Midterm Grade+Final

Grade) / 2
COURSE GUIDE
Week Topic Learning Outcomes Methodology Resources Assessmen

t
1 Orientation to the Understand all the policies Orientation and
Course and in-house classroom Discussion.
Grading System management of the Review of the
Requirements
professor. syllabus,
Acquire the relation of the explanation of
subject to their course and learning activities
ultimately and assessment.
Explanation of
course
requirements and
methods of
evaluating student
performance
2-3 The Self from 1. Discuss the different Lecture Understanding Quiz
Various representation and Discussion The Self by:
Philosophical conceptualizations of Eden Joy Pastor
Perspectives Alata, et.al.
the self from various
4-5 The Self, Society, Understanding Quiz
and Culture disciplinal perspectives. Lecture
The Self by:
2. Compare and contrast Discussion
Eden Joy Pastor
how the self has been
Alata, et.al.
represented across
6-7 The Self as Understanding Quiz
different disciplines and
Cognitive The Self by:
Construct perspectives.
Lecture Eden Joy Pastor
3. Examine the different
Discussion Alata, et.al.
influences, factors, and
7-8 The Self in Understanding Quiz
forces that shape the
Western and The Self by:
Eastern Thoughts self.
Eden Joy Pastor
4. Demonstrate critical and
Alata, et.al.
reflective thought in Lecture
Subject: GEED 10023- Understanding the Self v
analyzing the Discussion
development of one’s
self and identity by
developing a theory of
the self.
9 Midterm Exam
10-11 The Physical and 1. Explore the different Lecture Understanding Essay
Sexual Self aspects of self and Discussion The Self by:
identity. Eden Joy Pastor
2. Demonstrate critical and Alata, et.al.
11 To Buy or Not to reflective thought in Lecture Understanding Quiz
Buy? That is the integrating the various Discussion The Self by: Reflection
question! aspects of self and Eden Joy Pastor
identity. Alata, et.al.
12 Supernaturals: 3. Identify the different Lecture Understanding Quiz
Believe It or Not! forces and institutions Discussion The Self by:
that impact the Eden Joy Pastor
development of various Alata, et.al.
13 The Political Self aspects of the self and Lecture Understanding Essay
and Being Filipino identity. Discussion The Self by:
4. Examine one’s self Eden Joy Pastor
against the different Alata, et.al.
14 Who Am I in the aspects of self- Lecture Understanding Reflections
Cyberworld? discussed in class. Discussion The Self by:
(Digital Self) Eden Joy Pastor
Alata, et.al.
15 Learning To Be a 1. Understand the Lecture Understanding Quiz
Better Learner theoretical Discussion The Self by:
underpinnings for how to Eden Joy Pastor
manage and care for Alata, et.al.
16 Do Not Just different aspects of the Lecture Understanding Essay
Dream, Make It self. Discussion The Self by:
Happen! 2. Acquire and hone new Eden Joy Pastor
skills and learning for Alata, et.al.
17 Less Stress, More better managing of Lecture Understanding Quiz
Care one’s self and Discussion The Self by:
behaviours. Eden Joy Pastor
3. Apply these new skills to Alata, et.al.
18 Final Exam one’s self and
functioning for a better
quality of life.
TABLE OF CONTENTS
Subject: GEED 10023- Understanding the Self vi
Topic Page
Introduction i
Lesson 1 Defining the Self: Personal and Developmental Perspectives 1

on Self and Identity
Unit 1 :The Self from Various Philosophical Perspectives 1

Unit 2 :The Self, Society, and Culture 6
Unit 3 : The Self as Cognitive Construct 11
Unit 4 : The Self in Western and Eastern Thoughts 15
Lesson 2 Unpacking the Self 19
Unit 1 :The Physical and Sexual Self 19

Unit 2 :To Buy or Not to Buy? That is the Question! 26
Unit 3 :Supernaturals: Believe It or Not! 28
Unit 4 : The Political Self and Being Filipino 37
Unit 5 : Who Am I in the Cyberworld? (Digital Self) 40
Lesson 3 Managing and Caring for the Self 47
Unit 1 :Learning To Be a Better Learner 47

Unit 2 :Do Not Just Dream, Make It Happen 50
Unit 3 :Less Stress, More Care 55
References 63
Subject: GEED 10023- Understanding the Self vii

GEED 10023
LESSON 1 -DEFINING THE SELF: PERSONAL AND DEVELOPMENTAL

PERSPECTIVES ON SELF IDENTITY
Unit 1- The Self from Various Philosophical Perspectives
Overview:
Our names represent who we are. We were first taught to say and write our names as kids
before we have any formal institution of learning.
Our names signify us. A name is not the person itself no matter how intimately bound it is
with the bearer. It is only a signifier. The self is thought to be something else than the name.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
the parents just like a name.
EVERYONE IS TASKED TO DISCOVER ONE’S SELF.
Learning Objectives:
At the end of this lesson, you should be able to:
1. Explain why it is 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.
Course Materials:
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
the 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 belief made by
philosophers from the ancient times to the contemporary period.
Knowing oneself is critical to being an effective team member as well as being successful
in life, work, and relationships. Your personal identity influences everything you do, and it changes
and evolves over time.
What Philosophy says about the Self?
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Subject: GEED 10023- Understanding the Self
• Self – it is defined to as “a unified being, essentially connected to consciousness,
awareness, and agency (or, at least, with the faculty of rational choice).
Socrates and Plato

Pre-Socratics is a term that Greek thinkers sometimes
collectively called themselves to denote that some of the
preceded Socrates while others existed around Socrates’ time as
well. They preoccupied themselves with the question of the
primary substratum, “arché” that explains the multiplicity of things
in the world. Some of them are: Thales, Pythagoras, Parmenides,
Heraclitus, and Empedocles, who were concerened with
explaining whar the world is made up of, why the world is so, and
what explains the changes that they observed around them.
These men endeavored to finally locate an explanation about the
nature of change, the seeming permanence despite change, and
the unity of the world amidst its diversity. Socrates
Unlike Pre-Socratics, Socrates was more concerned with the problem of the self. He was the
fist philosopher who ever engaged in systematic questioning about the self. For him, this has
become his life-long mission, the true task of the Philosopher is to know one self. The perception
of the self, according to Socrates explains the nature of man and the rationale on which man thinks.
Socrates believed that, man is a product of his thoughts. Socrates questioned the way we attach
importance to what people say without understanding the principle of individual thinking.
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
presumptions about themselves and about the world, particularly
about who they are. 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 fully aware of who they were and the
virtues that they were supposed to attain in order to preserve their
souls for the after life. 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. It means

that every human person is dualistic- composed of two important
aspects of his person hood. It means all individuals have an
imperfect, impermanent aspect to him, and the body, while maintaining that there’s also a soul that
is perfect and permanent. In conclusion, we are what we think of ourselves and Plato we must act
accordingly. Socrates provided examples to show that philosophical thinking can be done even by
the common man. Logical thinking is the ability to examine each statement independently not
minding the opinion of the majority.
Plato is Socrates’ student who basically took off from his master and supported the idea that
man is a dual nature of body and soul. 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”,
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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.
Rational soul forged by reason and intellect has to govern the affairs of the human
person.Spirited soul is in charge of emotions that should be kept at bay.Appetitive soul is in charge
of base desires like eating, drinking, sleeping, and having sex are controlled as well.When the ideal
state is attained, the human person’s soul becomes just and virtuous.
Furthermore, Aristotle, student of Plato, explained thoroughly how

we could see the essence of self. Aristotle suggested that
the ideal is subsumed in the phenomena. Aristotle called the ideal
as essence, and the phenomena as the matter. He emphasized
that these 2 co-exist, and is dependent with one another.
• Two lens of Philosophy of Self in Greek Times:

Rationalism – explains self from the standpoint of what
is ideal and true, and what not is rooted with senses.
Empiricism – according to it, there is no such thing as
innate knowledge; all knowledge are derived Aristotle
from experience – through five senses or what is perceived by our brain.
Augustine
Augustine’s view of the human person reflect the
entire spirit of medieval world when it comes to man.
Following the ancient view of Plato and infusing it with the
newfound doctrine of Christianity, he agreed that man is of
a bifurcated nature- an aspect of man dwells in the world and
is imperfect and continuously yearns 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 of spiritual bliss in
communion with God. This is because the body can only Augustine
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
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.”
Form, or morphe in Greek, refers to the “essence of a substance or thing.”
To Aquinas, just as in Aristotle, the soul is what animates the

body; it is what makes us human.
Thomas Aquinas
Descartes
3
Rene Descartes is the Father of Modern Philosophy. He conceived
of the human person as having a body and a mind.In The Meditations of
First Philosophy, he claimed that there is so much that w should doubt.
He said 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 doubt. If something is so clear and lucid as not to
be even doubted, then that is the only time when once should actually
buy a proposition. In the end, he 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, cogito ergo sum, “I Rene Descartes
think therefore, I am.” The fact that one thinks should lead one to
conclude without a trace of doubt that he exists. The self then for Descartes is also a combination
of two distinct entities: 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 thatc is attached to the mind. The
human person has it but it is not what makes man a man. If at all, that is the mind.Descartes says,
“But that then, am I? A thinking thing. It has been said. But what is a thinking thing? It is a thing
that doubts, understands, affirms, denies, wills, reduses; that imagines also, and perceives.”
Hume
David Hume is a Scottish philospher, has a very unique way of
loking at man.As an empiricist who believes that one can know only
what comes from the senses and experience. He argued that the self
is nothing like what his predecessors thought. 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. For Hume, the self is nothing else but a
bundle of impressions. If one tries to examine his experiences, he
finds that they can all be categorized into two: impressions and
ideas.Impressions- the basic objects of our experience or sensation.
They therefore form the core of our thoughts.Ideas- are copies of
impressions. They are not as lively and vivid as our impressions. David Hume
According to Hume, self is simple a bundle or collection of different perceptions, which

succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement. In
reality, what one thinks is a unified self is simply a combination of all
experiences with a particular person.
Kant
For Immanuel Kant, thinking of the “self” as a mere combination of
impressions was problematic. He 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 relationship of all these
impressions. To Kant, there is a necessarily a mind that organizes the
impressions that men get from the external world. For example, time and
space- are idea that one cannot find in the world but is built in our minds. He called these the
apparatuses of the mind.Along with other apparatuses of the mind goes the “self”. Without the
Immanuel self,
Kant
one cannot organize the different impressions that one gets in relation to his own existence. Kant
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suggested that it is an actively engage intelligence in man that synthesizes all knowledge and
experience. The self is not just what gives one his personality. In addition, it is also the seat of
knowledge acquisition for all human persons.
Ryle
Gilbert Ryle solves the mind-body dichotomy that has been running
for a long time in the history of thought by blatantly denying the concept of
an internal, non-physical self. For him, what truly matters is the behavior
that a person manifests in his day-to-day life.For Rye, 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 field and meet the administrators and faculty, yet still end up
not finding the university. Because the campus, the people, the system and
the territory all form the university. He suggested that the “self” is not an
Gilbert Ryle
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
Maurice Merleau-Ponty is a phenomenologist who asserts that the
mind-body bifurcation that has been going on for a long time is a pointless
endeavor and an invalid problem. Unlike Ryle who simply denies the “self”,
he said 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, and because of this bodies, men
are in the world. He dismissed the Cartesian Dualism that has spelled so
much devastation in the history of man because for him it is nothing else
but plain misunderstanding. The living body, thoughts, emotions, and
experience are all one. Merleau-Ponty
Watch:
From the Perspective of Philosophy
https://tinyurl.com/y4sosw9j
Existentialism
https://tinyurl.com/y3p6atzl
Plato
https://tinyurl.com/y6xmlrw4
Rene Descartes
https://tinyurl.com/y5hybtvz
Personal Identity
https://tinyurl.com/yxrsykbp
Arguments against Personal Identity

https://tinyurl.com/y289a8cv
5
Activities/Assessments:
Answer the following questions briefly:
1. In your own words, state what is “self” for each of the following Philosophers: Socrates,
Plato, Augustine, Decartes, Hume, Kant, Ryle, and Merleau-Ponty.
2. Explain how your concept of “self” is compatible with how they conceived of the “self”.
3. How do you apply empiricism and/or rationalism in studying your lessons? Be specific
and concrete.
4. In terms of temperament or disposition (quiet/loud, jolly/serious,
impulse/conscientious). Who do you take after – your mother or father? Explain your
answer.
Reference:
Alata, E.J., Caslib, B.N., Serafica, J.P., &Pawilen, R.A. (2018). Understanding the Self. Manila,
Philippines: REX Book Store Inc.
https://study.com/academy/topic/understanding-the-self.html
www.academia.edu
Unit 2 - The Self, Society, and Culture
Overview:
With the advent of the social sciences it became possible for new ways and paradigms to
reexamine the true nature of the self. 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. (Alata et. al., 2018, pp.12-13)
1. Explain the relationship between and among the self, society, and culture;
2. 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 different institutions in the society;
and
4. Examine one’s self against the different views of self that were discussed in class.
Course Materials:
Self is one's own experience. The self is an individual person as the object of its own
reflective consciousness. Since the self is a reference by a subject to the same subject, this
reference is necessarily subjective. The sense of having a self—or self-hood—should, however,
not be confused with subjectivity itself (Zahavi, D., 2005).
According to Peter L. Berger (1967), a sociologist, defines society as "...a human

product, and nothing but a human product, that yet continuously acts upon its producers."
6
According to him, humans created society, but this creation turns back and creates or molds
humans every day.
Cultureis an umbrella term for the social behavior and norms found in human societies,
as well as the knowledge, beliefs, arts, laws, customs, capabilities, and habits of the individuals in
these groups (Tylor, E., 1871).Cultureis considered a central concept in anthropology,
encompassing the range of phenomena that are transmitted through social learning in human
societies (Macionis, J. and Gerber, L., 2011).
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. Moi refers to a
person’s sense of who he is, his body, and his basic identity, his biological givenness. Moi is a
person’s basic identity. Personne, on the other hand, is composed of the social concepts of what
it means to be who he is. Personnehas much to do with what it means to lie in particular institution,
a particular family, a particular religion, a particular nationality, and how to behave given
expectations and influences from others.
The 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.
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 aid Filipino becomes. A lot of Filipinos
has anecdotally confirmed this observation.
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 pa rt of them, thus the perennial “ tapatko,
linisko.” Filipinos most probably do not 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. I another country, however, the Filipino recognizes that he is in a foreign
territory 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 interesting to talk about. The way by which we articulate our love is denoted by the
phrase, “ Mahalkita.” This, of course, is the Filipino translation of “I love you.” The Filipino brand of
this articulation of love, unlike in English, does not specify 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 is intimately bound with value, with being expensive, being
precious. Something expensive is valuable. Someone whom we love is valuable to us. The Sanskrit
7
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; el and ella. In Filipino, it is plain “siya.” There is no specification of gender.
Our language does not specify between male and female. We both call its “siya.”
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. If one finds
himself born and reared in a particular culture, one definitely tries to fit in a particular mold. If a 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 how do people actively produce their social worlds? How do children growing up become
social beings? How can a by 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 born with
particularities that they can no longer change. Recent studies, however, indicate that men and
women in their growth 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 I do this or that?” “But if I do this, it will be like this.” “Don’t I 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 I 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 children are food of playing 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 “I” from the rest. Vygotsky, for his part, a child internalizes
real-life 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?
8
Self in Families
Apart from the anthropological and psychological basis for the relationship between the self
and social world, the sociological 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 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 unconscious. 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 internalizing due to parental or familial failure 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 part 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 point-of-view of
the social sciences and the self, it is 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, “I 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
9
me insane.” A few years later she wrote,” It makes me laugh to read over this diary. It is full of
contradictions, and one would think that I was such an unhappy woman. Yet is there a happier
woman than I?” (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 a family is expected to head the family and hold it i. slight modifications have been on the
way due to feminism and lesbian, gay, bisexual, and transgender (LGBT) activism but for the most
part, 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 women as 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 notion 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.
The gendered self is the 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.
Further reading:
- Culture and the Self: A New Global Perspective (American Psychological Association
[APA], 2016)
https://tinyurl.com/y9s2t9yz
- The Connection Between Culture and Society (McCoy, R., 2017)
https://tinyurl.com/y5oxIk28
Watch:
- George Herbert Mead: The Self, “Me” & “I”
https://tinyurl.com/yaxnwqhb
- From the Perspective of Sociology
https://tinyurl.com/y2atn7tc
- From the Perspective of Anthropology
https://tinyurl.com/y623l277
Answer the following questions:

1. How would you describe your self?
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2. What are the influences of family in your development as an individual?
3. Think of a time when you felt you were your “true self”, what made you think that you were
truly who you are during this time of your life?
4. When did 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?
5. What social pressures helped shape your self? Would you have wanted it otherwise?
6. What aspects of your self do you think may be changed or you would like to change?
References:
McCoy, R. (2017). The Connection Between Culture and Society.Migration, Navigator.

Vignoles, V. L., Owe, E., Becker, M., Smith, P. B., Easterbrook, M. J., Brown, R., Bond, M. H.
(2016). Beyond the 'east–west' dichotomy: Global variation in cultural models of selfhood. Journal
of Experimental Psychology: General, 145(8), 966–1000. http://dx.doi.org/10.1037/xge0000175
Unit 3 - The Self as Cognitive Construct
Overview:
Psychology may focus on the individual and the cognitive functions but it does not lessen
the context and the other possible factors that can affect the individual. This lesson provides an
overview of the themes of psychology regarding the said concept.
1. Identify the different ideas in psychology about the “self”;
2. Create your own definition of the “self” based on the definitions from psychology; and
3. Analyze the effects of various factors identified in psychology in the formation of “self”.
Course Materials:
Importance of Understanding the Self

✓ Decisions in Life
✓ Manage your personal emotions
✓ Know your capabilities
• Strengths
• Weaknesses
✓ Social Interaction
Self
William James (1890) was one of the earliest psychologists to study the self and
conceptualized the self as having two aspects—the “I” and “me”. The “I” is the thinking, acting, and
feeling self. While the “me” is the physical characteristics as well as psychological capabilities that
makes you who you are (Gleitman, Gross, and Reisberg, 2011; Hogg and Vaughan, 2010).
11
In 1959, Carl Rogers’ theory of personality also used the same terms, the “I” is the one who
acts and decides while the “me” is what you think or feel about yourself as an object.
Other concepts similar to self:

Identity is composed of personal characteristics, social roles, and responsibilities, as well
as affiliation 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 nor fixed in one time frame.
Self-Schema
Self-schema is an organized system or collection of knowledge about who we are.Theories
generally see the self and identity as mental constructs, created and recreated in memory. Current
researchers 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).
During the field’s earlier development, several psychologists followed this trend of thought,
looking deeper into the minds of the person to theorize about the self-identity, self-concept, andin
turns one’s personality. One of them is Sigmund Freud, who saw the self, its mental processes,
and one’s behavior as the results of the interaction between Id, the Ego, and the Superego.
One cannot fully discount the effects of the society and culture on the formation of the self,
identity, and self-concept.Social interaction always has a part to play in who we think we are. This
is not nature versus nurture but nature-and-nurture perspective.
In the theory of symbolic interactionism, G.H. Mead (1034) argued that the self is created an
developed through human interaction.
Generally speaking, self and identity are social products in at least three ways:
1. People do not create themselves from air; rather, what is possible, what is important,
what needs to be explained all come from social context-from what matters to others.
This means that people are likely to define themselves in terms on what is relevant in
their time and place: Group memberships (e.g., religion, race, or gender), family roles,
looks, school attainment, or athletic prowess should matter more or less depending
on what is valued in one’s culture and in one’s place within social hierarchy.
2. Being a self requires others who endorse and reinforce one’s selfhood, who scaffold
a sense that one’s self matters and that one’s efforts can produce results. This means
that people should feel better about themselves, more capable of attaining their goals,
and so on, in contexts that provide these scaffoldings that in contexts that do not.
3. The aspects of one’s self and identity that matter in the moment are determined by
what is relevant in the moments.
4. Social interaction and group affiliation are vital factors in creating our self-concept
especially in the aspect of proving us with our social identity or our perception of who
we are based on our membership to certain groups (Jhangiani and Tarry, 2014).
We can have several social identities, which can overlap, and we automatically play the
roles as we interact with out groups.
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Example: You are a student who is also part of a certain group of friends. You study
because it’s 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.
Self-awareness and Self-concept

Having fully aware of ourselves could help us define who we really are. When we are aware
of our self-concepts; this is also called self-awareness.Carvier and Sheer (1981) identifies 2 types
of self that we should be aware of: (1) the private self or your internal standards private thought
and feelings; and (2) the public self of your public image commonly geared toward having a good
presentation of yourself to others.
Self-awareness also presents us with the least three other self-schema—actual, ideal, and
out self.
➢ “Actual” self- who you are at the moment.
➢ “Ideal” self- who you like to be.
➢ “Ought” self- who you think you should be.
Self-awareness may be positive or negative depending on the circumstances and out next
course of action. It can keep you from doing something dangerous; it can help remind you that
there’s an exam tomorrow in one of your subjects when you’re about to spend time playing
computer games (Jhangiani and Tarry, 2014).When we are part of a large crowd, we may lessen
our self-control and act in ways that we will not do when we’re alone.
Self-Esteem
Our group identity and self-awareness also has a great impact on our self-esteem—defined
as subjective evaluation of ourselves, such as our worth.
One of the ways that affects our self-esteem is through social comparison. According to the
social comparison theory, we learn about ourselves, the appropriateness of our behaviors, as well
as our social status by comparing aspects of ourselves with other people (Gleitman, Gross, and
Reisberg, 2011; Hogg and Vaughan, 2010).
Comparing ourselves to other people might help us to evaluate about what we can, this
kind of perspective might turn into some kind of a motivation and raise our self-esteem. On the
other hand. Comparing would be a cause for lower self-esteem as they highlight more of their
weaknesses or inequities than of what they have.
Social comparison also entails what is called self-esteem evaluation maintenance theory that
states that we can feel threatened when someone outperforms us, especially when it is someone
close to us (Jhangiani and Tarry, 2014).
We usually react in three ways:

1. We distance ourselves from that person such as silent treatment, change of friends;
or redefine your relationship with them like hoping that some association may give
him a certain kind of acknowledgement.
2. We may reconsider the importance of the aspect or skill which you were
outperformed.
3. We may strengthen our resolve to improve that certain aspect of ourselves.
Narcissism and High Self-Esteem

Some of those who want to increase or maintain their self-esteem become narcissistic.
Narcissism is a “trait characterized by overly high self-esteem, self-admiration, and self-
13
centeredness” (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 life 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 of level of your self-esteem, try to be honest and objective
about what you feel and see about yourself.
Though self-esteem is a very important concept related to the self, studies have shown that
it only has a correlation, not causality to positive outputs and outlooks (Jhangiani and Tarry, 2014).
It can be argued that high or healthy self-esteem may result to an overall good personality but it is
not, and should not be, the only source of person healthy perspective of herself.People with high
self-esteem are community describe as outgoing, adventurous, and adaptable in a lot of situation.
They also initiate activities and building relationship with other people. However, they may also
dismiss other activities at do not conform to their self-concept or boost their self-esteem. They may
also be bullies and experiment on abusive behaviors with drugs alcohol and sex (Jhangiani and
Tarry, 2014). The duality in the behavior and attitudes only proves the above—mentioned
correlation. Baumeister, Smart and Boden (1996) in their research of self-esteem concluded the
programs, activities, and parenting styles to boost self-esteem should only be rewarding good
behavior and other achievement and not for the 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).
Watch:
Sigmund Freud’s Psychotherapy
https://tinyurl.com/y497a684
Sigmund Freud’s Sublimation

https://tinyurl.com/y5gauu5g
Activity #1: Johari’s Window. Fill in the following quadrants.
In this instance there are two

factors at work within the Johari window. The first factor is what you know about yourself. The
second factor relates to what other people know about you.
The model works using four area quadrants. Anything you know about yourself and are
willing to share is part of your open area/arena. Individuals can build trust between themselves by
disclosing information to others and learning about others from the information they in turn disclose
14
about themselves. Any aspect that you do not know about yourself, but others within the group
have become aware of, is in your blind area. With the help of feedback from others you can become
aware of some of your positive and negative traits as perceived by others and overcome some of
the personal issues that may be inhibiting your personal or group dynamics within the team.There
are also aspects about yourself that you are aware of but might not want others to know, this
quadrant is known as your hidden area/facade. This leaves just one area and is the area that is
unknown to you or anyone else – the unknown area.
The balance between the four quadrants can change. You might want to tell someone an
aspect of your life that you had previously kept hidden. For example, maybe you are not
comfortable contributing ideas in large groups. This would increase your open area and decrease
your hidden area.It is also possible to increase your open area by asking for feedback from people.
When feedback is given honestly to you it can reduce the size of your blind area. Maybe you
interrupt people before they have finished making their point which can cause frustration.
Alternatively people may always want to talk to you because you are a good listener. Sometimes
you don’t realize these aspects of your character until it is pointed out.
By working with others it is possible for you to discover aspects that neither of you may
never have appreciated before.
Activity #2: Do a research and list ten (10) things that can boost your self-esteem and improve
your self-concept. Cite your sources. Analyze which of those tips are most likely to backfire and
make someone conceited or narcissistic and revise them to make the statements helpful to the
individual as well as to the society in general.
Reference:
Unit 4 - The Self in Western and Eastern Thoughts
Overview:
There are different perceptions of the “self” because of different cultures and environment
that we have. One of the most common distinctions is between the cultures of the East and the
West, where East represents Asia and West represents Europe and America, and it must be
understood that this division and the countries included were politically colored at the time that
aforementioned concepts were accepted and used in the social sciences. Also, it must be reiterated
that while there are countries that are geographically closer to each other may share commonalities
yet there are also differences.
1. Differentiate the concept of self according to the thought of Western against
Eastern/Oriental perspectives;
2. Explain the concept of self as found in Asian thoughts; and
3. Create a representation of the Filipino self.
15
Course Materials:
There are actually a lot of sources in which you can analyze the perspective of each
culture and country about the concept of self. You can see it in their literature- how one culture
depicts a hero or a villain in their stories; in their social organization- how they see their superiors
or subordinates; and in artworks, dances, and even clothing may show you clues about the “self”.
In this unit, we will discuss the religious beliefs and political philosophies that greatly
influenced the mindset of each nation or culture. We will highlight the discussion in Eastern
thoughts as we most mostly discussed about the Western scientific research in the previous units.
Eastern Thoughts
Eastern perspective sees the other person as part of yourself as well as the things you
may create, a dramain which everyone is interconnected with their specific roles (Wolter, 2013).We
will discuss about:Confucianism, Taoism, and Buddhism
Confucianism
Confucianism can be seen as a code of ethical conduct, of how one should properly act
according to their relationship with other people.It is also focused on having a harmonious 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 achun-tzu,
a man of virtue or noble character, is still embedded in his social relationship. The cultivated self
in Confucianism is what some scholars call a” subdued self’ where in 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).
Taoism
Taoism is living in the way of the Tao or the universe. However, Taoism rejects having one
definition of what the Tao is, and one can only state clues of what it is as they adopt a free-flowing,
unitary as we as paradoxical view if almost everything.Taoism rejects the hierarchy and strictness
brought by Confucianism and would prefer a simple lifestyle and its teaching thus aims 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 for getting about the self, it is living a balanced life with society and nature, being open an
accepting to change, forgetting about prejudices and egocentric ideas and thinking about equality
a well as complementarity among human 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 legalistic standard but
because you are in harmony with everything.
Buddhism
There various group who have adopted Buddhism; there are differences in their teaching
but more likely, their core concepts remained the same.The self is seen as an illusion, born out of
ignorance, of trying to hold and control things, or human-centered needs; the self is also the source
of all these sufferings. It is 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 I the cause of all suffering
and in doing so, attain the state of Nirvana (Ho, 1995).
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Summary
The self or the individual is not the focus of the Confucianism, Taoism, and Buddhism.
Confucianism and Taoism still situate the self within a bigger context. 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.For Buddhism, the self together with all
connections and selfish ideas is taken not just out of the center of the picture, but from the whole
picture entirely.
Western Thoughts
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. Comparing one self to others in order to
be better; creating associations and bask in the glory of that group for your self-esteem; putting
primacy in developing oneself. Western thoughts looks at the world in dualities wherein you are
distinct from the other person, the creator is separate from the object created, in which the self is
distinguished and acknowledged (Wolter, 2013).
Western Culture
Western culture is what we would call an individualistic culture since their focus is on the
person. Western emphasize more on the values of equality even if they see that the individual can
rise above everything else. Because everyone is on their own in the competition, one can say that
they also promote ideals that create “fair” competition and protect the individual (Qingxue, 2003).
Asian Culture
Asian culture is called a Collectivistic Culture as the group and social relations that is given
more Importance than individual needs and wants.Asian emphasize on hierarchy as the culture
wants to keep things in harmony and order (Qingxue, 2003).
Summary
Several studies showed that Americans would talk more about their personal attributes
when talking about themselves, while Asians in general talk about their social roles or the social
situations that invoked certain traits that they deem positive for themselves (Gleitman, Gross, and
Resiberg, 2011).There’s also difference in the evaluation of the self, Americans would highlight
their personal achievements while Asians would keep a low profile as promoting the self can be
seen as boastfulness that disrupts social relationships (Gleitman, Gross, Resinberg, 2011).
Watch: Existence & Nature of the Self in Eastern Philosophy

https://tinyurl.com/y4yj4eqc
Activity #1: In a table, write top five differences between the Western and Eastern Society,
culture, and individuals. Cite your sources.
Activity #2: Answer the following:
1. What are the factors that make the Philippines similar and different from its Asian
neighbors?
2. Within the Philippines, is there also a difference between regions or ethnic groups?
References:
17
Ho, David Y. F. (1995). Selfhood and Identity in Confucianism, Taoism, Buddhism, and Hinduism:
Contrasts With the West. Journal for the Theory of Social Behavior 25:2.
https://doi.org/10.1111/j.1468-5914.1995.tb00269.x
Qingxue, Liu. (2003). Understanding Different Cultural Patterns or Orientations Between East
and West.InvestigationesLinguisticae, vol. IX.
Wolter, Derek C. (2013). In Search of the Self: Eastern versus Western Perspectives. Oglethorpe
Journal of Undergraduate Research: Vol. 1: Iss: 1, Article 1.
LESSON 2 - UNPACKING THE SELF

Unit 1 - The Physical and Sexual Self
Overview:
18
Sex chromosomes of humans define the sex (male or female) and their secondary sexual
characteristics. We are controlled by our genetic makeup; it influences the way we treat ourselves
and others. However, there are individuals who do not accept/like their innate sexual characteristics
and they tend to change their sexual organs through medications and surgery. Aside from our
genes, our society (external environment) helps shape ourselves. This unit will help us better
understand our selves through a discussion on the development of our sexual characteristics and
behavior.

1. Discuss the developmental aspect of the reproductive system;
2. Describe the erogenous zones;
3. Explain human sexual behavior;
4. Characterize the diversity of sexual behavior;
5. Describe sexually transmitted diseases; and
6. Differentiate natural and artificial methods of contraception.
Course Materials:
Physical self-concept is the individual's perception of themselves in areas of physical ability

and appearance. Physical ability includes concepts such as physical strength and endurance, while
appearance refers to attractiveness.
Sexual self-concept refers to the totality of oneself as a sexual being, including positive and
negative concepts and feelings. According to theorists, sexual self-concept is described well along
three dimensions (Snell & Papini, 1989): sexual self-esteem, sexual depression, and sexual
preoccupation (Brenner, 2017).
Natural and social sciences encompass a number of disciplines that have deliberated on and
explained the concept and nature of the self.
• The Biological Blueprint
• The physical self is shaped by biological and environmental factors
o Heredity is defined as the transmission of traits from parents to offspring. The traits
are made up of specific information embedded within one’s gene.
• Genotype refers to the specific information embedded within one’s genes; not all
genotypes translate to an observed physical characteristic.
• Phenotype is the physical expression of a particular trait.
• Each individual carries 23 pairs of chromosomes, which are threadlike bodies in the
nucleus of the cell and the storage unit of genes. The 23rd pair, also known as sex
chromosomes, determines the sex of an individual.
• Within each chromosome is the deoxyribonucleic acid (DNA), which is a nucleic

acid that contains the genetic instructions specifying the biological development of
every individual.
19
• Maturation is known as the completion of growth of a genetic character within an
organism or the unfolding of an individual’s inherent traits or potential.
• Environmental Conditioning
• As you grow up, you are exposed to environmental influences that shape your
physical self, including those from your social networks, societal expectations, and
cultural practices.
• Family, being your first social group, forms a crucial foundation of your
development, including that of your physical self.
• As you grow older, you get exposed to a larger social group with new practices and
standards. As a result, you may begin engaging in acts that would make you
attractive and acceptable to others.
• One aspect of physical beauty is a person’s body type. Contemporary media has
portrayed slim bodies as the ideal body type for women and muscular bodies for
men. Thus, adolescents indulge in activities that would enable them to achieve
these ideal body types.
• However, some adolescents may resort to unhealthy habits just to achieve the ideal
body type. It is important to remember that physical beauty is only skin-deep; that
what matters is feeling good about oneself and embracing a healthy perception of
one’s physical worth.
• Achieving Physical Well-being
1. Healthy eating. Following a healthy diet results in healthy skin, ideal weight, and better
stamina.
2. Embracing a healthy lifestyle. Physical activities such as walking, running, going to the
and engaging in sports also contribute to a healthier body.
3. Maintaining proper hygiene. Taking care of your body by consistently following a

hygiene regimen can also help you feel good about yourself.
4.Being confident. Be secure in yourself, embrace a positive outlook toward various

situations and problems, and love and accept who you are.
The Biology of Self
• At birth, the sexual genital (penis for male, vagina for female) is a biological feature
that distinguishes males from females. Moreover, during puberty, observable
changes in the human body also known as secondary sexual characteristics begin.
• When physiological changes are trigerred within the adolescent’s reproductive
system, he or she is likely to experience sexual urges, become more sensitive to
sexual stimuli, and feel sexual arousal.
• Humans are likely to engage in sexual activities to satisfy sexual urges. However,
the kind of sexual activities they engage in may vary.
• A person should be aware of his/her sexuality and sexual attributes in order to make
responsible decisions. Adolescents need to realize the importance of having
informed choices.
20
Sexual Identity and Gender Orientation
• Biological sex is one’s assignment upon birth and is dependent on physical
feature. On the other hand, gender is an identity that is learned and embraced by
individual.
• Gender roles refer to societal expectations of how men and women should act.
Everyone has a basic idea of gender roles: men are assumed to be strong and
dominant while women are perceived to be submissive and demure.
• Sexual identity and gender orientation underlie one’s concept of self. A person
expresses his or her sexuality through individuality; one’s belief and behavioral
lifestyle are based on his or her own perceptions of sexuality.
Disease associated with the reproductive system:

➢ Infections
Reproductive Tract Infection or RTI are infections that affect the reproductive tract, which
is part of the reproductive system. For females, reproductive tract infections can affect the upper
reproductive tract (fallopian tubes, ovary, and uterus) and the lower reproductive tract (vagina,
cervix, vulva); for males these infections affect the penis, testicles, urethra or the vas deferens.
The three types of reproductive tract infections are endogenous, Iatrogenic infections, and the
more commonly known sexually transmitted infections. Each has its own specific causes and are
easily treatable and can be cured, some are more difficult and some are non-curable such as AIDS
and herpes.
➢ Congenital Abnormalities
Kalman Syndrome is a genetic disorder causing decreased functioning of the sex
hormone- procuring glands caused by a deficiency or both testes from the scrotum.
Androgen Insensitivity Syndrome is a genetic disorder causing people who are genetically
male (i.e. XY chromosome pair) to develop sexually as a female due to an inability to utilize
androgen.
Intersexuality is a person who has genitalia and/or other sexual traits which are not clearly
male or female.
Example of Cancers of the reproductive system include:
Prostate Cancer- cancer of the prostate Penile Cancer- Cancer of the Penis
gland
Uterine Cancer- Cancer of the uterus
Breast Cancer- Cancer of the Mammary
gland Testicular Cancer- Cancer of the testicle
or testes
Ovarian Cancer- Cancer of the ovary
Cervical Cancer- Cancer of the cervix
Example of the functional problems of the reproductive system include:

Impotence- the inability of the men to Hypogonadism- A lack of function of the
produce or maintain an erection gonads, in regards to the either
hormones or gamete production
21
Ectopic pregnancy- when a fertilized absent lubrications in females during
ovum is implanted in any tissue other sexual activity.
than the uterine wall
Premature ejaculation- a lack of
Hypoactive sexual desire disorder- a low voluntary control over ejaculation
level of sexual desire or interest.
Dysmenorrhea- is a medical condition of
Female sexual arousal disorder- a pain during menstruation that interferes
condition of decreased, insufficient, or with daily activities
Erogenous Zone
Refers to parts of the body are primarily receptive and increased sexual arousal when
touch in sexual manner. Some of the commonly known erogenous zones are the mouth, breast,
genitals and anus. Erogenous zone may vary from one person to another. Some people may
enjoy 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
It is defined as any activity-- solitary, between two persons or in a group-- that includes
sexual arousal (Gebhardt, P.H. 2017). There 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 become part of each individual’s genetic inheritance, and the degree of
restraint or other types of influence exerted on the individual by society in the expression of his
sexuality.
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 in a socio-sexual relationship.
Socio-sexual behavior
Heterosexual behavior is the greatest amount of socio-sexual behavior that occurs only
between one male and one female. It usually begins in childhood and maybe 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 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.
Physiology of Human Sexual Response

Sexual response follows a pattern of sequential stages of phases when sexual activity is
continued.
1. Excitement phase
2. Plateau Stage
22
3. Sexual Climax
4. Resolution Phase
Nervous System Factors

The entire nervous system plays a significant role during sexual response. The autonomic
system is involved in controlling the involuntary responses. In the presence of a stimulus capable
enough of initiating a sexual response, the efferent cerebrospinal nerves transmit the sensory
messages to the brain. The brain will interpret the sensory message and dictate what will be the
immediate and appropriate response of the body. After interpretation and integration of sensory
input, the efferent cerebrospinal nerves receive commands from the brain and send them to the
muscles; and the spinal cord serves as a great transmission cable. The muscles contract in
response to the signal coming from the motor nerve fibers while glands secretes their respective
products. Hence, sexual response is dependent on the activity of the nervous system.
The hypothalamus and the limbic system are the parts of the brain believed to be
responsible for regulating the sexual response, but there is no specialized “sex center” that has
been located in the human brain. Animal experiments show that each individual has coded in its
brain two sexual response patterns, one for mounting (masculine) behavior and one for mounted
(feminine) behavior. Sex hormones can intensify the mounting behavior of individuals. Normally,
one response pattern is dominant and other latent can still be initiated when suitable
circumstances occurred. The degree to which such innate patterning exists in human is still
unknown.
Apart from brain-controlled sexual responses, there is some reflex (i.e. not brain
controlled) sexual response. This reflex is mediated by the lower spinal cord and leads to erection
or ejaculation for male, vaginal discharges and lubrication for female when the genital and
perennial areas are stimulated. But still, the brain can overrule and suppress such reflex activity—
as it does when an individual decides that a sexual response is socially inappropriate.
Sexual Problems
Sexual problems may be classified as physiological, psychological, and social in origin.
Any given problem may involve all three categories.
Physiological problems are the least among the three categories. Only a small number of
people suffer from diseases that are due to abnormal development of the genitalia or that part of
the neurophysiology controlling sexual response. Some common physiology conditions that can
disturb sexual response include vaginal infections, retroverted uteri, prostatitis, adrenal tumors,
diabetes, senile changes of the vagina, and cardiovascular problems. Fortunately, the majority of
physiological sexual problems can be resolved through medication or surgery while problems of
the nervous system that can affect sexual response are more difficult to treat.
Psychological problems comprise by far the largest category. They are usually caused by
socially induced inhibitions, maladaptive attitudes, ignorance, and sexual myths held by society.
An example of the latter is the belief that good, mature sex must involve rapid erection, prolonged
coitus, and simultaneous orgasm. Magazines, marriage book, and general sexual folklore often
strengthen these demanding ideals, which are not always achieved; therefore, can give rise to
feelings of inadequacy, anxiety, and guilt. Such resulting negative emotions can definitely affect
the behavior of an individual.
Premature emission of semen is a common problem, especially for young males.
Sometimes this is not the consequence of any psychological origin in males under forty; in order
males, physical causes are more often involved. Fear of being impotent frequently causes
impotence, and, in many cases, the afflicted male is simply put up in a self-perpetuating problem
that can be solved only by achieving a successful act of coitus. In other cases, the impotence
may be the result of disinterest in the sexual partner, fatigue, and distraction because of non-
23
Compiled by: Denise A. Abril, Mae Kristelle Cuajunco, RPm & Eunice E. Elardo
sexual worries, intoxication, or other causes—such occasional impotency is common and
requires no therapy.
Ejaculatory impotence, which result from inability to ejaculate in coitus, is uncommon and
is usually of psychogenic origin. It appears to be associated with ideas of contamination or with
memories of traumatic experiences. Occasional ejaculatory inability can be possibly expected in
older men or in any male who has exceeded in his sexual capacity.
Vaginismus is a strong spasm of the pelvic musculature constricting the female
reproductive organ so that penetration is painful or impossible. It can be due to anti-sexual
conditioning or psychological trauma that serves as an unconscious defense against coitus. It
can be treated by psychotherapy and by gradually dilating the female reproductive organ with
increasing large cylinder.
Sexually Transmitted Diseases

Sexually transmitted diseases (STDs) are infections transmitted from an infected person
to an uninfected person through sexual contact. STDs can be caused by bacteria, viruses, or
parasites. Examples include gonorrhea, genital herpes, human papillomavirus infection. Human
Immunodeficiency Virus (HIV), Acquired Immunodeficiency Syndrome (AIDS), chlamydia, and
syphilis (National Institute of Health of the United States 2017).
STDs are significant global health priority because of their overwhelming impact on
women and infants and their inter-relationships with HIV and AIDS. STDs and HIV are associated
with biological interactions because birth infections may occur in the same populations. Infection
with certain STDs can increase the risk of getting HIV as well as modify the way the disease
develops. Moreover, STDs can lead to long-term health problems, usually in women and infants.
Among the health complications that arise from STDs are pelvic inflammatory disease, infertility,
tubal or ectopic pregnancy, cervical cancer, and perinatal or congenital infections in infants born
to infected mothers. One of the leading STDs worldwide is AIDS, which is caused by HIV or
Human Immunodeficiency Virus. The virus attacks the immune system making the individual
more prone to infections and other diseases. The virus usually targets T-cells (CD4 Cells) of the
immune system, which serve as the regulators of the immune system. The virus survives
throughout the body but may be transmitted via body fluids such as blood, semen, vaginal fluids,
and breast milk. AIDS occurs in the advanced stage of HIV infection.
Aside HIV and AIDS, there are other sexually transmitted disease in humans. The
following list of diseases is based on Sexually Transmitted Disease Surveillance 2016 of the U.S
Department of Health and Human Services Centers for Disease Control and Prevention.
1. Chlamydia 5. Human Papilloma Virus
2. Gonorrhea 6. Herpes Simplex Virus
3. Syphilis 7. TrichomonasVaginalis
4. Chancroid
Natural and Artificial Methods of Contraception

Natural Method c. Basal body temperature
The natural family planning methods d. Cervical Mucus Method
do not involve any chemical or foreign body e. Symptothermal Method
introduction into the human body. People who f. Ovulation Detection
are very conscious of the religious belief are g. Coitus Interruptus
more inclined to use the natural way of birth Artificial Methods
control and others follow such as natural a. Oral Contraceptives
methods because they are more cost- b. Transdermal patch
effective (www.nurseslabs.com, 2016). c. Vaginal Ring
a. Abstinence d. Subdermal Implants
b. Calendar Method e. Hormonal Injections
24
f. Intrauterine Device (IUD)
g. Chemical Barriers
h. Diaphragm
i. Cervical Cap
j. Male Condoms
k. Female Condoms
l. Surgical Methods
25
Watch:
The Physical Self
https://tinyurl.com/y3bffrqf
The Sexual Self

https://tinyurl.com/y4by6u2q
Bohemian Rhapsody Movie
Activity #1: Answer the following:
1. Differentiate love, lust and attachment.
2. What do women/men find attractive?
Activity #2: Creative Work.

Propose a program in school or community that will raise the awareness of the students
and to help eliminate sexually transmitted diseases especially among the youth.
Activity #3: Agree or Disagree.

Are you in favor of legalizing marriage among homosexuals and transgenders? Why?
Reference:
Subject: GEED 10023- Understanding the Self 26

Compiled by: Denise A, Abril, Mae Kristelle Cuajunco, RPm & Eunice E. Elardo
Unit 2 - The Material/Economy Self
Overview:
“We regard our possessions as part of ourselves. We are what we have and what we
posses.” (Belk, 1988).
What makes us want to have all the products are connected with who we are. What we
want to have and already possess is related to ourself. There is a direct link between self-identity
with what we have and posses. Our wants to have and possess has a connection with another
aspect of the self, the material self.

1. Explain the association of self and possessions;
2. Identify the role of consumer culture to self and identity; and
3. Appraiseone’sself based on the description of material self.
Course Materials:
Material Self
People are likely to purchase products that can relate to their personality. Material possessions
signify some aspects of one’s sense of self and identity. Possessions, tell a lot about their owners.
Thus, one’s sense of self and identity is influential on how an individual chooses to purchase his/her
wants and how he/she makes economic decisions that will address his/her personal and social
needs The decisions that go into the purchase of items and certain services is dependent on a
number of factors, including financial constraints, availability of items and services, and the
influence of family and friends.
However, the most important factor is determining whether these items and services fall under:
• Wants. Synonymous with luxuries. People buy them for reasons that do not warrant
necessity.
• Needs. These are importantsl for survival. Food, clothing, and shelther are basic
needs so people purchase them out of necessity.
In the process of acquiring material goods, people generally consider 2 things:

• Utility. Concerned with how things serve a practical purpose.
• Significance. Concerned with the meaning assigned ro the object. It is also
concerned with how objects become powerful symbols or icons of habit and ritual
which can be quite separate from their primary function.
To further understand the term significance, Roland Barthes studied the concept
of semiology or the study of signs. According to him, it is through objects that people assert their
identities. This idea suggests that objects, aside from contributing to how an individual identities
himself/herself, also signify relationships of people with others based on what they possess.
The possession of material things also indicates one’s status in the society. These personal
choices build one’s material and economic self which is an extension of his/her social identity.

A Harvard psychologist in the late nineteenth century,William James, wrote in his book, The
Principles of Psychology in 1890 that understanding the self can be examined through its different
components.He described these componentsas:(1) its constituents;(2)the feelings and emotions
they arouse-self-feelings; (3)the actions to which they prompt-self-seeking and self-preservation.
Theconstituents of self are composed of the material self, the social self, the spiritual self and the
pure ego(Trentmann, 2016;Green, 1997).
The material self, according to James primarily is about our bodies, clothes, immediate
family, and home. We are deeply affected by these things because we have put much investment
of our self to them.
The innermost part of our material self is our body. Intentionally, we are investing in our
body. We are directly attached to this commodity that we cannot live without. We strive hard to
make sure that this body functions well and good. Any ailment or disorder directly affects us.We
do have certain preferential attachment or intimate closeness to certain body parts because of its
value to us.
There were people who get their certain body parts insured. Celebrities like Mariah Carey
who was reported to have placed a huge amount for the insurance of her vocal cords and legs
(Sukman, 2016).
Next to our body are the clothes we use. Influenced by the “Philosophy of Dress" by Herman
Lotze, James believed that clothing is an essential part of the material self. Lotze in his book,
Microcosmus, stipulates that “any time we bring an object into the surface of our body,we invest
that object into the consciousness of our personal existence taking in its contours to be our own
and making it part of the self." (Watson, 2014). The fabric and style of the clothes we wear bring
sensations to the body to which directly affects our attitudes and behavior. Thus, clothes are placed
in the second hierarchy of material self. Clothing is a form of self-expression. We choose and wear
clothes that reflect our self (Watson, 2014).
Third in the hierarchy is our immediate family. Our parents and siblings hold another great
important part of our self. What they do or become affects us. When an immediate family member
dies, part of our self dies, too. When their lives are in success, we feel their victories as if we are
the one holding the trophy. In their failures, we are put to shame or guilt. When they are in
disadvantage situation, there is an urgent urge to help like a voluntary instinct of saving one's self
from danger. We place huge investment in our immediate family when we see them as the nearest
replica of our self.
The fourth component of material self is our home. Home is where heart is. It is the earliest
nest of our selfhood. Our experiences inside the home were recorded and marked on particular
parts and things in our home. There was an old cliche about rooms: “if only walls can speak." The
home thus is an extension of self, because in it, we can directly connect our self.
Having investment of self to things made us attached to those things. The more investment
of self-given to the particular thing, the more we identify ourselves to it. We also tended to collect
and possess properties. The collections in different degree of investment of self become part of
the self. As James (1890) described self: “a man's self is the sum total of all what he can call his.
"Possessions then become a part or an extension of the self.
We Are What We Have

RusselBelk(1988) assumed that“We regard our possessions as part ofourselves.We are
what we have and what we posses "The identification of theself to things started in our infancy
stage when we make a distinction among selfandenvironment and others who may desire our
possessions.
As we grow older, putting importance to material possession decreases.However, material
possession gains higher value in our lifetime it we use materialpossession to find
happiness,associate these things with significant events,accomplishments, and people in our lives.
There are even times,when materialpossession of a person that is closely identified to the person,
gainsacknowledgmentwith high regard even if the person already passed away.Examples of these
arethe chair in the dining room on which the person is always seated,the chair will bethe constant
reminder of the person seated there’s well-lovedand kept vehicle ofthe person,which some of the
bereaved familymembers have a difficulty to sell orlet go of because that vehicle is very much
identified with the owner who passedaway;the favorite pet or book,among others that the owner
placed a high value,these favorite things are symbols of the owner.
The possessions that we dearly have tell something about who we are,ourself concept, our
past,and even our future.
Watch: Material Self
https://tinyurl.com/yxuvuo5o
Explain:
1. WE ARE WHAT WE HAVE AND WHAT WE POSSESS.
2. Home is the earliest nest of our childhood.
Collage Making:
Create a collage of your treasured possessions including your current clothing style. You
may use symbols or pictures of your treasured possessions. Put a short note why you treasure
each item.
Reference:
Unit 3 - The Spiritual Self
Overview:
This lesson focuses on the spiritual dimension of the self. It broadly tackles the different
aspects of spirituality from existence, relatedness or connections, and the inner soul.
It discusses the nature of spirituality, how it is different from religiosity, the factors that shape one’s
spirituality, and its impact on oneself.
Spiritual self is one of the four constituents of the “self” according to William James in his
book, “The Principles of Psychology”, in 180. Spiritual self is said by James to be the most intimate
self. James claims that it is the most intimate version of self because the satisfaction experienced
when one thinks of one’s “ability to argue and discriminate, of our [one’s] moral sensibility, and
conscience, of our indomitable will” (James 1890, 164) is more pure than other sentiments of
satisfaction. Then, James describes a number of bodily processes in which becoming introspective

can make the acts entirely mindful, conscious processes—furthering our understanding of an
intimate, spiritual self.
After successfully completing this module, the student is expected to:
1. Discuss the different aspects of spirituality from existence, relatedness or connections,
and the inner soul.
2. Explain the nature of spirituality and how is it different from religiosity.
3. Explain ways of finding the meaning of life.
Course Materials:
Spirituality
• The concept of the “whole person” is usually associated to the idea of human beings as
having physical ans psychological aspects. However, there is third aspect of being human
that is as important as the 2 precedents: the spiritual aspect.
• Highlighting the mind-body-spirit connection, the spiritual self is an ongoing, personal life
journey, contextualizer by the belief in a higher being, culture, relationships, nature, and the
discovery of meaning in one’s life.
• There are several definitions that have been formulated regarding spirituality.
• Puchalski (2014), spirituality is the aspect of tbe self that is associated to an
individual’s process of seeking and expressiny meaning and how he or she is
connected to the self, to others, to the moment and to everything else that composes
his/her environment, including the sacred and significant.
• Beauregard and O’Leary (2007), spirituality is any experience that is thought to bring
the experiencer in contact with the divine; it is not just any experience that feels
meaningful.
• Sinnott (2002), spirituality is also posited as the indivudual’s personal relation to the
sacred or transcendent, a relation that then informs other relationships and the
meaning of one’s own life.
• Myers and his colleagues (2000), spirituality is the “personal and private beliefs that
transcend the material aspects of life and give a deep sense of wholeness,
connectedness, and openness to the infinite.”
What do these definitions have in common with regard to spirituality?

Spirituality talks about meaning and purpose that go beyond the physical realities of life.
Going through development, people are inevitably programmed to make realizations about life, and
those insights are not always about observable phenomena or environmental experiences.
Spirituality is focused on a person’s connections to different aspects of his/her existence: to other
people, to nature, and to sacredness and divinity. In the pursuit of and applying meaning to one’s
life, relationships are created and sustained not only with people but with other life forms or with a
higher being.
Spirituality talks about the sacred and transcendent. It is a general belief that in this vast universe,
there is a force higher than the self.
However, people are not born with innate spirituality. It is something acquired as a result of various
personal, social, and environmental factors present throughout one’s lifetime. In this regard,
spirituality is related to religiosity, which is often used interchangeably with the former. There are,
however, distinct differences between the 2.

Religiosity is defined as the adherence to a belief system and practices associated with a tradition
in which there is agreement about what is believed and practiced. It is a formal attachment to the
set of beliefs, values, and practices of a particular religious sect. It includes specific practices,
proscriptions (what should not be done and avoided), and participation in a specific community that
shares the same beliefs and practices.
However, as one grows older, he/she begins to form questions that are rooted in religious
orientations, slowly making realizations and insights until his/her search for meaning and
transcendence goes beyond his/her religious orientation.
There are distinctions between religiosity and spirituality:

• If religiosity is communal, then spirituality is individual.
• In religiosity, beliefs and practices are within religious groups, and religious
commitment, conservatism, and skepticism are manifested. Spiritual
attributes include the need for spiritual quest, ecumenical worldviews,
compassion, service, and inner peace.
• A person can possess spirituality even his/she doed not subscribe to any
religion. Spiritual models are present everywhere. They function for
respondents as exemplars or spiritual qualities, such as compassion, self-
control, or faith. Thus, q person can be spiritual without being religious.
What does spirituality bring to one’s life? For many people, the search for sacredness and
transcendence can bring positive consequences to life. A spiritual person finds contentment and
serenity in his/her life circumstances. Through spirituality, questions such as “am I a good person?”
and “how can I live my life to the fullest?” are answered. Most importantly, spirituality allows one to
become resilient amidst challenges and roadblocks that occur in daily life.
How is spirituality enhanced? The best way of enhancing spiritualith lies within the self. Constant
reflection and meditation of life choices and decisions, developing emphaty and compassion
toward other people, and having faith in a higher being can enhance spiritual intelligence. It is not
about finding meaning in life, but rather, how meaning is applied to life.
The ability to use moral sensibility and conscience may be seen through the expressions
of religion, its beliefs and practices. In the same manner, cultural rituals and ceremonies are some
manifestations what people believe in. Moreover, seeking the meaning of life is a journey that the
spiritual self is on.
Religion
Rebecca Stein (Stein 2011) works on the definition of religion “as a set of cultural beliefs
and practices that usually includes some or all of basic characteristics. These characteristics are:
1. A belief in anthropomorphic supernatural being, such as spirit and gods
2. A focus on the sacred supernatural, where sacred refers to a feeling of reverence and
awe
3. The presence of supernatural power or energy that is found on supernatural beings as
well as physical beings
4. The performance of ritual activities that involves the manipulation of sacred object to
communicate to supernatural beings and/or to influence or control events
5. The articulation of worldview and moral codes through narratives and other means.

6. Provide the connection and maintenance of social bonds and mechanism of social
control within a community; provide explanation for unknown and a sense of control
for individuals
An individual lives in a society where there are many practices of religion, The choice of
religious belief lies within the spiritual self. Although the choice maybe influenced by the society
and its culture.
Ritual
Ritual is the performance of ceremonial acts prescribed by a tradition or sacred law
(Britanica 2017). Ritual is a specific, observable mode of behavior exhibited by all known societies.
It is thus possible to view rituals as way of defining or describing humans.
There are three fundamental characteristics pf rituals according to Penner (Britanica 2017).
Ritual has the characteristics of:
1. A feeling or emotion of respect, awe, fascination, or dread in relation to the sacred
2. Dependence upon a belief system that is usually expressed in the language of myth
3. Is symbolic in relation to its reference
The self can be described as a ritual being who exhibits a striking parallel between their
ritual and verbal behavior. Just as language is a system of symbols that is based upon arbitrary
rules, ritual may be viewed as a system of symbolic acts that is based upon arbitrary rules.
Participation to rituals is expressions of religious beliefs.
Some World Religious Beliefs and Practices

There are different religions with different beliefs and practices. Some of the major world
religions and Buddhism, Christianity, Hinduism, Islam, and Judaism. Excerpt of some religious
beliefs and practices are found in the University of London’s Religion and Beliefs Guide 2017.
Buddhism
Beliefs
Buddhism believes that life is not a bed of roses. Instead, there are suffering, pain, and
frustrations. When people suffer, they want to experience the goodness of life and avoid
disappointments. It becomes a habit known as the reactive cycle of wanting and hating, like and
dislike, and craving and aversion. This reactive cycle can be broken through the practice of
mediation, acquiring more wisdom and deeper understanding, and acceptance of things as they
are.
Customs and Practices
There are two types of mediation practices: samatha and vipassana. Samatha is practiced
as mindfulness of breathing and development of loving kindness (MettaBhavana). Vipassana
practices aim at developing insight into reality. Acquiring wisdom is by studying Buddha’s teaching,
the Dharma, Buddhist can achieve a deeper understanding of life. Buddhists believe in non-
violence principle.
Some of the major Buddhist celebrations are Parinirvana Day in February; Buddha Day
(Wesak) in May; Darma Day in July; Padmasambhava Day in October; and Sangha Day in
November.
Christianity
Beliefs
Christian believe in Trinitarian God. One God in three personas: God the father (Creator).
God the son (Savior), and God the Holy Spirit (Sustainer). Eternal life after death will be achieved

through faith in Jesus Christ. Jesus Christ is, God the Son, who came into flesh, to spread the
Good News of Salvation. He died on the cross for the sin of the humanity but resurrected from the
death, so that anyone who believes in him will be saved and have eternal life. The Holy Bible is a
selection of books, which is divided into two, the Old Testament and the New Testament.
Sacrament of Baptism and Sacrament of Communion are practiced by Christian churches.
The sacrament of baptism symbolizes the birth in Christian world, while the sacrament of
communion is an act of remembrance of Jesus Christ’s sacrificial love. Jesus Christ teaching in an
unconditional love that is expressed in living the poor, of oppressed, and outcast of the society.
Christmas and Resurrection (Easter) are the two major celebrations in Christianity.
Christmas, usually on December 25, commemorates the birth of Jesus Christ while resurrection
Sunday (depends on the lunar calendar, sometime in March or April) celebrates the resurrection
of Jesus Christ from death.
Hinduism
Beliefs
Hinduism covers a wide range of traditional beliefs and religious groups: thus, there is no
single founder or leader. Hindus believe the existence is a cycle of birth, death and rebirth,
governed by karma. Karma is a concept for where the reincarnated life will depend on how the past
life was spent. Hindus belief that the soul passes through a cycle of successive lives and its next
incarnation always depends on how the previous life was lived. Vedas are sacred scriptures of
Hindus. Mahabharata and Ramayana are two other important text of the Hindus.

Diwali, and Navrati are the most celebrated festivals of the Hindus. Diwali is the festival of
lights while the Navrati is the festival of nine nights, which celebrate the triumph of good over evil.
Hindus have set dates to honor particular manifestations of God.
Islam
Beliefs
Muslims belief in Allah, who is their “One God”. They believe in the unity and universality
of God. Muslims also have a strong sense of community or “Ummah” and an awareness of their
solidarity with all Muslims worldwide. Islam means “willing submission to God”
Muslims believe that Mohammed is the last and final prophet sent by God. Mohammed was
born in Mecca in 570 CE and received revelations from God through Angel Gabriel over a period
of 23 years. The Holy Bible of Islam is called Quran, which was taught to be recited in Arabic
because any translation is seen as inadequate.
Muslims believe in the five pillars of Islam, which are the foundations of Muslim life:
1. Shahadah- statement of faith: “There is no God but the one true God and Mohammed
ais his messenger”
2. Salat- the prayer that is practiced five times a day
3. Zakat- the monetary offering for the benefit of the poor. It comprises the 2.5% of a
Muslims assets
4. Hajj- the yearly pilgrimage to Mecca. Muslims can afford are asked to do the pilgrimage
at least once in their lifetime
5. Sawm- the fasting. Muslims do fasting, from food, drink, and sexual act, during the
celebration of Ramadan. Ramadan is ninth month of the Islamic Lunar Calendar. The
fast is from dawn to sunset.
Two of the major festivals in Islam are Eidul-Fitr and Eidul-Adha. Eidul-Fitr is the celebration
of the end of Ramadan, while the Eidul-Adha is celebrated within the completion of the pilgrimage,
the Hajj.

Judaism
Belief
The Jews believe in the God of Abraham, the same God that liberated the Hebrew salve s
from Egypt to Canaan, the promised land through the leadership of Moses and later, Joshua.
The Jews believe in the coming Messiah, the Savior. The sacred scripture of the Jews is
called the Torah or the Law. The Torah is the guide of the Jewish living. The study and
interpretation of Torah is part of the Jewish culture.
There are five major festivals observed by the Jews:
1. Rosh Hashanah- the New Year
2. Yom Kippur- the Day of Atonement
3. Pesach- Passover
4. Shavuot- Pentecost
5. Sukkot- Tabernacles. The Jewish Sabbath begins on Friday evening at sunset and
is an important time when families gather for the Shabbat meal.
Religious beliefs, rituals, practices, and customs are all part of the expression of the spiritual
self. What to believe and how to manifest the belief is entirely dependent on the individual, to the
self. A person might believe that there is a higher being, a supernatural being, usually termed as
God, but not necessarily wants to be affiliated or identified with a certain religious group. Others
may have religious practices which are perceived to be contrary to the practices of other groups.
Religious beliefs and practices, therefore, are formed relative to its context and culture.
The Self and the Natural Environment

The spiritual self is not only tied in one’s connection with a higher being and other people;
it is also related to how people relates to nature.
Religiosity aside, a significant number of people have made a serious commitment to nature
by taking care of animals, pledging advocacy for environmental issues, and practicing daily
behaviors that manifest a growing concern for the world. These are embodied in the concepts
of affinity with nature and ecopsychology.
Affinity with Nature and Ecopsychology

Affinity with nature can be defined as the ties that bind people and nature together. It can
also mean nature connectedness, defined as the extent to which individuals include nature as part
of their identity. If people feel that they are one with nature, then destroying it can mean self-
destruction and vice versa.
Ecopsychology shares many similarities with the concept of having affinity with nature. It
is concerned with the fundamental interconnections between humans and the natural world
through a phenomenological and sensorial link, and the integration of practices based on the notion
that direct contact with the natural world has healing potential.
While it is fairly obvious that both concepts focus on the connection of man to nature, their
distinction lies on the nature of the connection they are referring to.
• Affinity with nature highlights the emotional connection with nature, anchored on
positive affective experiences and authentic love for nature.
• Ecopsychology is based on a transpersonal and philosophical relationship with
nature, highlighting beliefs and practices that promote and enhance ecological,
personal, and community sustainability.

How can affinity with nature and ecopsychology be developed?
Just like other aspects of self, these are brought about by experiences with nature and
observations about the environment.
Locations are also account for tge environmental values and attitudes an individual has;
individuals living in rural areas are more likely to be mindful of the environment, compared to urban
residents.
How are connections with nature established and improved?

It is not enough that one simply conforms to what society says about taking care of the
environment. Developing an open mind and adopting a philosophical perspective that advocates
for environmental protection and sustainability is important.
The emergence of technology has hampered people’s engagement with outside activities.
It is important to go out, explore the world, immerse oneself in the beauty of nature, and foster
ecologically healthy lifestyles.
While not all people are meant for being active environmental advocates, incremental
behaviors toward protecting the environment can go a long way. In taking care of nature, an
individual also takes care of himself/herself, thus contributing to optimal, healthy development.
Finding and Creating Meaning of Life

Another extensive study of self can be found in the works of Dr. Viktor E. Frankl. The
Viktor Frankl Institute in Vienna was created in 1992. The institute has a website where there is a
synopsis of his life and works and present programs.
The following are the excerpts from the website:
The Psychiatrist
Dr. Viktor E. Frankl was born on March 26, 1905 in Vienna, Austria, where famous
psychiatrist Sigmund Freud and Alfred Adler lived. At a young age, he wrote a short paper to
Freud which was published after three years. Dr. Frankl graduated with a medical degree from
the University of Vienna in 1930. He was assigned in Vienna Hospital Suicide ward and headed
the Rothschild Hospital, eight years later.
A survivor of the Holocaust, Dr. Frankl published a book about logotherapy. In 1959, the
book was translated to English and was revised in 1963 as the Dr. and the soul: An Introduction
to Logotherapy. His book, man’s search for meaning, has been used as a textbook in highschool
and college courses. Dr. Frankl died I 1997.
Logotherapy
Logotherapy is a psychotherapy introduced by Dr. Viktor Frankl, who is considered the
Father of Logotherapy. The main belie of Logotherapy is that “man’s primary motivational force is
search for meaning.” Logotherapy aids individuals to find personal meaning of life, whatever life
situation they maybe.
In logotherapy, meaning can be discovered by creating a work or doing a did,
experiencing something or encountering someone and the attitude toward an unavoidable
suffering. According to the Viktor Frankl Institute of Logotherapy (n.d.), it uses the philosophy of
optimism in the face of tragedy, where people are capable of “turning suffering into human
achievement and accomplishment; deriving from guilt the opportunity to change oneself for the
better; and deriving from life’s transitoriness an incentive to take responsible action.”
Basic Concepts of Franklian Psychology

The Franklian Psychology has the basics concepts. These are the following:

• Life has meaning under all circumstances
• Main motivation for living is our will to find meaning in life
• Freedom to find meaning.
Furthermore, Franklian Psychology aims to: (1) Become aware of spiritual resources, (2)
make conscious spiritual resources, and (3) use “defiant power of the human spirit” and stand up
against adversity.
Logotherapy Assumptions
All psychotherapist makes philosophical assumptions about the human persons that cannot
be proved with certainty. Viktor Frankl Institute of Logotherapy (n.d.) states the assumptions of
logotherapy, which include the following:
1. The human being is an entirely consisting of body, mind, and spirit. This first assumption
deals with the body (soma), mind (psyche), and spirit (noos). According to Frankl, the body
and mind are what we have and the spirit is what we are.
2. Life has meaning under all circumstances, even the most miserable assumptions two is
“ultimate meaning”. This is difficult to grasp but it is something everyone experiences and
it represents an order in a world with laws that go beyond human laws.
3. People have a will to meaning. The third assumption is seen as our main motivation for
living and acting. When we see meaning, we are ready for any type of suffering. This is
considered to be different than our will to achieve power and pleasure.
4. People have freedom under all circumstances to activate the will to find meaning.
Assumption four is that we are free to activate our will to find meaning, and this can be done
under any circumstances. This deals with the change of attitudes about unavoidable fate.
Frankl was able to test the first four assumptions when he was confined in the concentration
camps
5. Life has a demand quality to which people must respond if decisions are to be meaningful.
The fifth assumption, the meaning of the moment, is more practical in daily living than
ultimate meaning. Unlike ultimate meaning this meaning can be found fulfilled. This can be
done by following the values of society or by following the voice of our conscience.
6. The individual is unique. The sixth assumption deals with one’s sense of meaning. This is
enhanced by the realization that we are irreplaceable.
In essence, all humans are unique with an entity of body, mind, and spirit. We all go through
unique situations and are constantly looking to find meaning. We are free to do these at all times
in response to certain demands.
Frankl’s Sources of Meaning

Popova (2017) discussed Viktor Frankl’s work. There are three possible sources of the
meaning of life: purposeful work, courage in the face of difficulty, and love.
1. Purposeful Work. To find the meaning of life starts with holding a future goal. Each individual
has each own future goal to achieve or a task to perform. That task or goal to fulfill becomes
the meaning of their life. Therefore, meaning of life is unique to every individual.
2. Courage in the face of difficulty. A meaningful life is a life with suffering. Suffering is
inevitable part of life. To find meaning of life is to recognize suffering, pain, and death as
part of life and to have the courage to face these life difficulties
3. Love. Popova (2017) quoted Dr. Frankl’s notes about his experience in the Nazi Camp: “For
hours I stood hacking at the icy ground. The guard passed by, insulting me, and once again
I communed with my beloved. More and more I felt that she was present, that she was with
me; I had the feeling that I was able to touch her, able to stretch out my hand and grasp
hers. The feeling was very strong: she was there. Then, at the very moment, a bird flew

down silently and perched just in front of me, on the heap of soil which I had dug up from
the ditch, and looked steadily at me.”
Dr. Frankl’s wife, parents, and some relatives were victims of gas chambers. His love for
his wife kept him fight for his life. Popova (2017) also quoted Dr. Frankl’s definition of Love: “Love
is the only way to grasp another human being in the innermost core of his personality. No one can
become fully aware of the very essence of the human being unless he loves him. By his love, he
is enabled to see the essential traits and features in the beloved person; and even more, he sees
that which is potential in him…Furthermore, by his love, the loving person enables the beloved
person to actualize these potentialities. By making him aware of what he can be and of what he
should become, he makes these potentialities come true.”
Costello (2015) captured Victor Frankl’s message: “The ultimate secret on the spiritual foundation
of life is that love is salvation and joy eternity.” The ultimate factor to find the meaning of life is love.
Further Readings:
How to Practice Spiritual Self-Care
https://tinyurl.com/y4rmvtjc
10 Spiritual Self-Care Tips You Need to Know
https://chopra.com/articles/10-spiritual-self-care-tips-you-need-to-know
Reflection Paper.
• When was the time you realized that there is a higher being than yourself?
• What made you believe that there is a higher being?
• Reflect on Viktor Frankl’s sources of the meaning of life.
Answer the following questions by sharing/showing your solution.

1. What is the least you can do to help preserve our environment?
2. Identify simple things one can practice to foster ecological healthy lifestyles.
Reference:
Frankl, V. (1959) Man's Search for Meaning: An Introduction to Logotherapy. Especially Part 2:
Basic Concepts of Logotherapy. 149-210.
Haviland, et. al. (2007) Spirituality, Religion and the Supernatural. In the Essence of Anthropology. Thomson .
Unit 4 - The Political Self and Being Filipino
Overview:
No matter where we are, it is our identity that keeps us distinct. It is ourhistory, culture, art,
music, food and language that define us. Identity looksat our past and our present, and how we
redefine ourselves as we move toward the future.
Being a Filipino means being a part of a family and supporting oneanother. You can see it
whenever Filipinos are around. It doesn't matter ifwe are blood related or not-we are always there
for one another. We alwayshave each other’s backs. Truly, we have a lot to be proud of.


1. Develop a Filipino identity;
2. Identify different Filipino values/traits; and
3. Reflect on your selfhood in relation to your national identity.
Course Materials:
Political self refers to being a member of a political group or community where one belongs. It
is developed through socialization, our awareness of norms and standard behavior, values and
roles that we take as a member of political institution.
Politics is a social institution through which power is acquired and exercised by people and
groups (Kendal, 1998). Without power as force, politics would be useless.It is present in all human
social institutions including your school, organization, family, and religious community.
Citizenship denotes the status of being a citizen of a particular country or in a political society.
As a citizen, you enjoy full civil and political rights including protection inside and outside the
territory of the state. Citizenship becomes a salient basis of political self.
According to Philippine Constitution, Filipinos are those who are citizens of the Philippines at
the time of the adoption of this Constitution; those whose fathers or mothers are citizens of the
Philippines; those born before January 17, 1973, of Filipino mothers, who elect Philippine
citizenship upon reaching the age of majority; and those who are naturalized in accordance with
law.
What is a Filipino?
Filipinos are often referenced to globally renowned personalities like Manny Pacquiao, Lea
Salonga, and Michael Cinco who have made Filipinos recognized around the world through their
expertise. However, being a Filipino is far more than just being related to these notable figures.
Independence Day and BuwanngWika celebrations prompt us to go back to our roots and reflect
on the question: Who is a Filipino?
Technically, according to the 1987 Philippine Constitution, Filipino citizens are “…those
whose fathers or mothers are citizens of the Philippines, those before January 17, 1973, of Filipino
mothers, who elect Philippine citizenship upon reaching the age of majority, and those who are
naturalized in accordance with law.” However, citizenship is not the only marker of being a Filipino.
Culture and history have greatly influenced the manner Filipinos learn, live, and behave to date.
People who were born and grew up in the same culture develop and share common personality
traits and values. Generations after generations, common traits and values have been passed on
that the Filipinos of today still embody.
Filipino Values and Traits
• The Filpino Hospitality

• Respect for Elders
• Cheerful Personality
• Self-sacrifice
• Bayanihan
• “Bahala Na” Attitude
• Colonial Mentality

• “Mañana” Habit
• “NingasKugon”
• Pride
• Crab Mentality
• Filipino Time
Filipino Markers
What then are the hallmarks of our being Filipino? What makes us truly relish in our being
a Filipino? The following are constant reminders of our nationality.
1. Proverbs or Salawikain
Filipino proverbs, just like any other proverbs, are sayings that convey lessons and
reflections on Filipino practices, beliefs, and traditions. DamianaEugenio, regarded as the
Mother of Philippines Folklore, classified proverbs into six categories (Eugenio, 2000):
a. proverbs expressing a general attitude toward life and the laws that govern life;
b. ethical proverbs recommending certain virtues and condemning certain vices;
c. proverbs expressing a systems of values;
d. proverbs expressing general truths and observations about life and human nature;
e. humorous proverbs; and
f. miscellaneous proverbs.
An example of a Filipino proverb is the saying “Kung may tiyaga, maynilaga,” which
means that hard work will be rewarded if one is persisntent.
2. Superstitions
Filipinos also subscribe to their own set of superstitions passed down from
generation to generation. Some of these superstitions according to their own experiences
and they sometimes end up even more interesting.
According to a Filipino superstition, a woman singing while cooking will end up a
spinster so parents remind their daughters to avoid singing while preparing their meals.
Filipinos also avoid taking pictures in threes as the one in the center is said to dies,
according to another superstition.
3. Myths and Legends
Dues to the Philippines’ rich culture and history, numerous myths and legends have
sprung about things that are beyond one’s imagination. These stories are aimed to explain
the origin of things, at the same time teach a valuable lesson. Some of these stories
stemmed in pre-Christianity period, but have evolved to the stories we know today.
A famous Filipino legend is about the origin on the pineapple fruit. It is about a story
of a young and lazy girl name Pina who always asked where her mother kept the things
she needed without looking for them first. When Pina’s mother got tired of being asked
where she hid her things, her mother wished that eyes be planted on Pina’s face so she
would start using them. To her mother’s surprise the next morning, Pina was gone and a
fruit sprung in the yard, implanted with “eyes” all around its body which was later called
“pinya,” the Filipino term for “pineapple.”
4. Heroes and Icons
Heroes serve as a reminder of true patriotism and nationalism as they have
sacrificed their lives for the sake of their country’s freedom and progress. Every year, we
lend a whole day to celebrate our heroes, usually the last Monday of August, to remember
their greatness, bravery, and resilience that has led to the freedom we know today.
Famous Filipino icons such as Lea Salonga, Manny Pacquio, and our very own
national hero, Jose Rizal, also serve as important Filipino makers as they have made the
Filipino name more pronounced worldwide through their own expertise.

How to Be a Good Filipino
Now you know that your traits and values are important indicators of being a Filipino. The problem
now is how to truly become one and how you can be useful to the development and progress of
our country. The following are a few ways on how to be a good Filipino:
1. Be an active Filipino citizen.
A good Filipino citizen is aware of the current events and participates in government
programs that aim for the country’s progression and development. By simply exercising
your right to vote, you also became an active citizen. When it comes to voting, the rich and
the poor have equal voting rights-every Filipino citizen of legal age have a chance in
choosing the right leaders for the Philippines who are genuine in helping and caring for the
Filipino people.
2. Study the Philippine history.
The road of the Philippine history is long and bloody, and by learning and fully
understanding the events of the Philippine history, you will learn so much as to why it is so
important for you to love your country with your life, extend help to your fellow Filipinos in
need, and recognize abuse of political power.
3. Support local products.
When you buy local products, you do not only support local manufacturers and
businessmen, but you also help strengthen the local economy. How is this so? There will
be more demand of local products, thus, local businesses will be in need for more
employees, which will open new job opportunities. The business owners will also invest
within the country our creativity, innovativeness, and resourcefulness.
4. Speak the Filipino language.
The history of the Filipino language was as long and hard as the Philippine history.
Jose Rizal highlighted the importance of speaking a national language as a way of
displaying the love for one’s country. Speaking Filipino also serves as a unique identifier of
being a Filipino. It has been a decade-long debate whether to use Filipino, however, this is
still not strictly imposed.
5. Do not spread fake news and be democratic in engaging with dissent.
This period in the history of the Philippines has seen how the internet has spawned
tons of possibilities for people, both good and bad. For instance, it is easier for Filipinos
working abroad to communicate with their loved ones left in the Philippines through the
internet. Despite this, the internet has also made us engage in intense arguments with
people across the globe about our political positions, for example. It is a part of being a
good Filipino to understand and verify what you read online, especially in social media,
before actually believing in it and spreading it like wildfire. It is also the responsibility of
every Filipino to recognize disagreement in political views, be tolerant, and argue
intelligently without to resort into name-calling people.
Further reading: The Political Self and Being Filipino

https://tinyurl.com/y37swgsu
Watch: The Political self

https://tinyurl.com/y4z3xtbf
Activity #1: Make an acrostic below which will describe you, in relation to your being a Flipino:
F
I

L
I
P
I
N
O
Activity #2: Discuss how being a Filipino affects your “self”. How can becoming a better Filipino
influence your duty to becoming a better version of yourself?
Reference:
Unit 5 - Who Am I in the Cyberworld? (Digital Self)
Overview:
These days more people are active in using the Internet for research, pleasure, business,
communication, and other purposes. The Internet is really a great help for everyone but people
assume different identities while in the cyberspace, people act differently when they are online and
offline, thus, we have our real identity and online identity.

1. Define online identity;
2. Compare real identity versus online identity;
3. Describe the influence of Internet on sexuality and gender; and
4. Discuss the proper way of demonstrating values and attitudes online.
Course Materials:
The digital self is the persona you use when you’re online. Some people maintain one or
more online identifies that are distinct from their “real world” selves; others have a single online self
that’s more or less the same as the one they inhabit in the real world.
Why is the digital self so important? The simple reason is that once you go online as your
real self, using your own name or appearance, you have an online presence that can be traced
back to you in the real world. Your online presence is hard to hide, difficult to control, and easy for
recruiters and hiring managers to find. Because of this, it’s important to manage your online identity
carefully, to ensure that your public image—your brand—is presented in the best possible light.
Selective Self-presentation and Impression Management
According to Goffman (1959) and Leary (1995), self-presentation is the “process of
controlling how one is perceived by other people” and is the key to relationship inception and
development. To construct positive images, individuals selectively provide information about them
and carefully cater this information in response to other’s feedback.
Anything posted online should be considered “public” no matter what our “privacy” settings
are. Let us say, a student wrote online about how much he hated another student in school, and
started bullying him online. Does it matter if the student said, “Well, this is my personal account”?
Even if the student wrote it in a “private” account, it can become public with a quick screen capture

and shared with the world. Personal identity is the level of self whereby the individual is identified
by his or her group membership.
Belk (2013) explain that sharing ourselves is no longer new and has been practiced as soon
as human beings were formed. Digital devices help us share information broadly, more than ever
before. For those who are avid users of Facebook, it is possible that their social media friends are
more updated about their daily activities, connections, and thoughts than their immediate families.
Diaries that were once private or shared only with close friends are now posted as blogs which can
be viewed by anyone. In website like Flickr or Photobucket, the use of arm’s-length self-
photography indicates a major change. In older family albums, the photographer was not often
represented in the album (Mendelson and Papacharissi 2011), whereas with arm’s-length photos,
they are necessarily included (e.g., selfies and groupies). In addition, the family album of an earlier
era has become more of an individual photo gallery in digital age. As Schwarz (2010) mentioned,
we have entered an extraordinary era of self-portraiture. Blogs and web pages have been
continuously used for greater self-reflection and self-presentation. Facebook and other social
media applications are now a key part of self-presentation for one sixth of humanity. As a result,
researchers and participants become concerned with actively managing identity and reputation
and to warn against the phenomenon of “oversharing” (Labrecque, Markos, and Milne 2011;
Shepherd 2005, Suler 2002; Zimmer and Hoffman 2011). Sometimes people become unaware of
the extent of information they share online. They forget to delineate what can be shared online and
what should not. Furthermore, it provides a more complete narration of self and gives people an
idealized view of how they would like to be remembered by others (van Dijck 2008). Many
teenagers, as well as some adults, share even more intimate details with their partners like their
passwords (Gershon 2010). This could be an ultimate act of intimacy and trust or the ultimate
expression of paranoia and distrust with the partner.
Because of the conversion of private diaries into public revelations of inner secrets, the lack
of privacy in many aspects of social media make the users more vulnerable, leading to
compulsively checking newsfeeds and continually has adding tweets and posting in order to appear
active and interesting. This condition has been called “fear of missing out”. People would like to
remain updated and they keep on sharing themselves online because it adds a sense of confidence
at their end especially if other like and share their posts. One of the reasons fo so much sharing
and self-disclosure online is the so-called “disinhibition effect” (Ridley 2012; Suler 2004). The lack
of face-to-face gaze meeting, together with feelings of anonymity and invisibility, gives people the
freedom for self-disclosure but can also “flame” others and may cause conflict sometimes. The
resulting disinhibition causes people to believe that they are able to express their “true self” better
online than they ever could in face-to-face contexts (Taylor 2002). However, it does not mean that
there is a fixed “true self”. The self is still a work in progress and we keep on improving and
developing ourselves every single day. Seemingly self-revelation can be therapeutic to other
especially if it goes together with self-reflection (Morris et al. 2010). But it does appear that we now
do a large amount of our identity work online. When the internet constantly asks us: “Who are you?”
and “What do you have to share?”, it is up to us if we are going to provide answers to such queries
every time we use the internet and to what extent we are going to share details of ourselves to
others.
In addition to sharing the good things we experience, many of us also share the bad,
embarrassing, and “sinful” things we experience. We also react and comment on negative
experiences of others. Sometimes, we empathize with people. We also argue with others online.
Relationships may be made stronger or broken through posts online. Blogs and social media are
the primary digital for on which such confessions occur, but they can also be found in photo- and
video- sharing sites were blunders and bad moments are also preserved and shared (Stangelove
2011). Why confes to unseen and anonymous others online? In Foucault’s (1978, 1998) view,
confessing our secret truths feels freeing, even as it binds us in a guilt-motivated self-governance
born of a long history of Christian and pre-Christian philosophies and power structures.

According to Foucault (1998), confessions, along with contemplation, self-examination,
learning, reading, and writing self-critical letters to friends, are a part of the “technologies of the
self” through which we seek to purge and cleanse ourselves.
Despite the veil of invisibility, writers on the internet write for an unseen audience (Serfaty
2004). Both the number and feedback of readers provide self-validation for the writer and a certain
celebrity (O’Regan 2009). Confessional blogs may also be therapeutic for the audience to read,
allowing both sincere empathy and the voyeuristic appeal of witnessing a public confession
(Kitzmann 2003).
Consequently, we should have a filtering system to whatever information we share online,
as well as to what information we believe in, which are being shared or posted by others online.
We should look at online information carefully whether they are valid and true before believing and
promoting them. In the same way, we should also think well before we post or share anything
online in order to prevent conflict, arguments, and cyber bullying, and to preserve our relationship
with others.
Gender and Sexuality Online
According to Marwick (2013), while the terms “sex”, “gender”, and “sexuality” are often
thought of as synonymous, they are actually quite distinct. The difference between the common
understandings of these terms and how researchers think about them yield key insights about the
social functioning of gender. Sex is the biological state that corresponds to what we might call a
“man” or a “woman”. This might seem to be a simple distinction, the biology of sex is actually very
complicated. While “sex” is often explained as biological fixed, and immutable, it is actually socially
constructed (West and Zimmerman 1987). Gender, then is the social understanding of how sex
should be experienced and how sex manifests in behaviour, personality, preferences, capabilities,
and so forth. A Person with male sex organs is expected to embody a masculine gender. While
sex and gender are presumed to be biologically connected, we can understand gender as a
socioculturally specific set of norms that are mapped onto a category of “sex” (Kessler and
McKenna 1978; Lorber 1994). Gender is historical. It is produced by media and popular culture
(Gauntlett 2008; van Zoonen 1994). It is taught by families, schools, peer groups, and nation states
(Goffman 1977). It is reinforced through songs, sayings, admonition, slang, language, fashion, and
discourse (Cameron 1998; Cameron and Kulick 2003), and it is deeply ingrained. Gender is a
system of classification that values male-gendered things more than female related things. This
system plays out on the bodies of men and women, and in constructing hierarchies of everything
from colors (e.g. pink vs. blue) to academic departments (e.g., English vs. Math) to electronic
gadgets and websites. Given this inequality, the universalized “male” body and experience is often
constructed as average or normal, while female-gendered experiences are conceptualized as
variations from the norm (Goffman 1997).
Sexuality is an individual expression and understanding of desire. While like gender, this is
often viewed as binary (homosexual or heterosexual), in reality, sexuality is often experienced as
fluid.
Performing Gender Online
Theorist Judith Butler (1990) conceptualized gender as a performance. She explained that
popular understandings of gender and sexuality came to be through discourse and social
processes. She argued that gender was performative, in that it is produced through millions of
individual actions, rather than something that comes naturally to men and women. Performances
that adhere to normative understandings of gender and sexuality are allowed, while those that do
not are admonished (for example, a boy “throwing like a girl”) (Lorber 1994). In the 1990’s, many
internet scholars drew from Butler and other queer theorists to understand online identity.
According to the disembodiment hypothesis, internet users are free to actively choose which
gender or sexuality they are going to portray with the possibility of creating alternate identities
(Wynn and Katz 1997). The ability of users to self-consciously adapt and play with different gender

identities would reveal the choices involved in the production of gender, breaking down binaries
and encouraging fluidity in sexuality and gender expression.
Recently, social media has been celebrated for facilitating greater cultural participation and
creativity. Social media sites like Twitter and YouTube have led to the emergence of a “free culture”
where individuals are empowered to engage in cultural production using raw materials, ranging
from homemade videos to mainstream television characters to create new culture, memes and
humor. At its best, this culture of memes, mash-ups, and creative political activism allows for civic
engagement and fun creative acts. While Digg, 4chan, and Reddit are used mostly by men, most
social network site users are women; this is true in Facebook, Flickr, LiveJournal, Tumblr, Twitter,
and YouTube (Chappell 2011; Lenhart 2009; Lenhart et al. 2010). But mere equality of use does
not indicate equality of participation. While both men and women use Wikipedia, 87% of Wikipedia
contributors were identified as male (LaVallee 2009). Male students are more likely to create, edit,
and distribute digital video over YouTube or Facebook than female students. However, the Pew
Internet and American Life Project found no discernible differences in user-generated content by
gender except remixing, which was most likely among teen girls (Lenhart et al. 2010). One
explanation for these differences is that user-generated content is often clustered by gender.
Researchers have consistently shown that similar numbers of men and women maintain a blog –
about 14% of internet users (Lenhart et al. 2010). While the number of male and female bloggers
is roughly equivalent, they tend to blog about different things. Overwhelmingly, certain types of
blogs are written and read by women. (e.g., food, fashion, parenting), while others (e.g.,
technology, politics) are written and run by men (Chittenden 2010; Hindman 2009; Meraz 2008).
Although the technologies are the same, the norms and mores of the people using them differ.
Setting Boundaries To Your Online Self: Smart Sharing

The followingguidelines will help you share information online in a smart way that will protect
yourself and not harm others. Before posting or sharing anything online, consider the following.
• Is this post/story necessary?
• Is there a real benefit to this post? Is it funny, warm-hearted, teachable – or am I just making
noise online without purpose?
• Have we (As a family or parent/child) resolved this issue? An issue that is still being worked
out at home, or one that is either vulnerable or highly emotional, should not be made public.
• Is it appropriate? Does it stay within the boundaries of our family values?
• Will this seem as funny in 5, 10, or 15 years? Or is this post better suited for sharing with a
small group of family members? Or maybe not at all?
Rules to Follow
Here are additional guidelines for proper sharing of information and ethical use of the
internet according to New (2014):
• Stick to safer sites.
• Guard your passwords.
• Limit what you share.
• Remember that anything you put online or post on a site is there forever, even if you try to
delete it.
• Do not be mean or embarrass other people online.
• Always tell if you see strange or bad behaviour online.
• Be choosy about your online friends.
• Be patient.

Further Reading: Understanding and Creating Your Digital Self
https://tinyurl.com/y8nnlo5o
Watch: Digital Self

https://tinyurl.com/y5282ctm
Research Work. Search from the library (books, journals, websites) for the guidelines
used in identifying fake news. Share your research and own insights about fake news.
Creative Work. Make a slogan or poster about becoming a responsibile Internet user.
Share your output in class.
Give the meaning of the ff. and use it in a sentence. Use the space provided.
1. TOTGA
____________________________________________________________.

2. LMK
____________________________________________________________.
3. BAE
____________________________________________________________.
4. XOXO
____________________________________________________________.
5. LMAO
____________________________________________________________.
6. SLR
____________________________________________________________.
7. OTW
____________________________________________________________.
8. ROFL
____________________________________________________________.
9. YOLO
____________________________________________________________.
10. BRB
_____________________________________________________________.
Reference:
Belk. (2013). Extended Self in a Digital World. Journal of Consumer Research 40(3):477-500.
DOI: 10.1086/671052

LESSON 3 - MANAGING AND CARING FOR THE SELF
Unit 1 –Learning To Be a Better Learner
Overview:
Knowing the “self” is not enough. Since “who you are” is partly made up of your choices,
you must also have the ability to choose especially to be better “you”. In the school setting, your
knowledge of yourself should at least enable you to become a better student.
3. Explain how learning occurs;
4. Enumerate various metacognition and studying techniques; and
5. Identify the metacognitive techniques that you find most appropriate for yourself.
Course Materials:
We are Homo sapiens or the “wise man.” We think in a more complex level than our
ancestors and most, if not all, of the other beings. But being called wise, not only do we think, but
we are also capable to think about thinking, like how we think of things and why we think in a certain
way about things. It is like your brain thinks about itself, then thinks about how it thinks about itself.
In the context of learning, studies shows that when you are able to think about how you
think, how you process information, and how you utilize techniques while you are studying, you
have a higher chance of improving your learning process than those who do not reflect on their
methods.
The idea falls under the concept of metacognition. Metacognition is commonly defined as
“thinking about thinking” (Livingston 1997; Papaleontiou-Louca 2003). It is the awareness of the
scope and limitations of your current knowledge and skills (Meichenbaum 1985 in American
Institutes for Research 2010). Due to this awareness, metacognition enables the person to adapt
their existing knowledge and skills to approach a learning task, seeking for the optimum result of
the learning experience (American Institutes for Research 2010).
Metacognition is also not limited to the thinking process of the individual. It also includes
keeping one’s emotions and motivations while learning in check (Papaleontiou-Louca 2003). Some
people learn better when they like the subject, some when they are challenged by the topic and
others if they have a reward system each time they finish a task. The emotional state and the
motivation of a person then should also be in the preferred ideal state for that person in order to
further facilitate his or her learning.
As seen from the abovementioned definition, metacognition basically has two aspects: (1)
self-appraisal and (2) self-management of cognition (Paris and Winnogard 1990 in Papaleontiou-
Louca 2003). Self-appraisal is your personal reflection on your knowledge and capabilities while
self-management is the mental process you employ using what you have in planning and adapting
to successfully learn or accomplish a certain task (Paris and Winnogard in Papaleontiou-Louca
2003). Similar concepts, usually called elements of metacognition, are metacognitive knowledge
or what you know about how you think, and metacognition regulation or how you adjust your
thinking processes to help you learn better (American Institute for Research 2010).

Under metacognitive knowledge, there are several variables that affect how you know or
assess yourself as a thinker. First is the personal variable, which is your evaluation of your
strengths and weaknesses in learning. Second is the task variable, which is what you know or what
you think about the nature of the task, as well as what strategies the task requires. Lastly, strategy
variable refers to what strategies or skills you already have in dealing with the certain tasks
(American Institute for Research 2010).
However, it must be noted that in order to make self-appraisal and self-management work,
you must have an accurate self-assessment – you must be honest about what you know and
capable of in order to find ways to utilize your strengths and improve on your weaknesses
(Schoenfield 1987 in Papaleontiou-Louca 2003).
Going back to the activity, review your MAI results and your answers during the analysis.
Do you feel that the results do not represent you? Rather than dismissing the test of the result if
you feel any incongruence to your perception, try to analyse if your answers were accurate and
think of the specific instances when you were learning something. Think also of the various factors
that make that learning experience successful and enjoyable for you, including your emotions and
motivations at that certain period.
By doing the above reflection, you are actually utilizing metacognitive skills. According to
Waterloo Student Success Office (n.d.), the following are other skills that can help you in exercising
metacognition:
1. Knowing your limits. As mentioned earlier, one cannot really make any significance
advancement in using metacognitive skills without having an honest and accurate
evaluation of hat you know and what you do not know. Knowing your limits also looks at
the scope and limitations of you resources so that you can work with what you have at the
moment and look for ways to cope with other necessities.
2. Modifying you approach. It begins with the recognition that your strategy is not appropriate
with the task and/or that you do not comprehend the learning experience successfully.
Recognizing, for example, that you are not understanding what you are reading, you should
learn to modify your strategy in comprehending your material. You might want to read and
reread a page in five-minute intervals instead of trying to finish the materials in one sitting.
You may want to make a summary or a code for yourself instead of using keywords or
highlighting sections of what you are reading.
3. Skimming. This is basically browsing over materials and keeping an eye on keywords,
phrases, or sentences. It is also about knowing where to search for such key terms. For
example, you might want to look at the introduction first or the Abstract. The Table of
Contents can also provide you with a quick guide to the contents of the book. Introductory
paragraphs, headings, or subheadings, and conclusions can also provide you with an
overview of the whole material. This technique works best when you are trying to read
through several materials in limited time frame, or when you want to focus on certain details,
among others.
4. Rehearsing. This is not just about repeatedly talking, writing, and/or doing what you have
learned, but also trying to make a personal interpretation or summary of the learning
experience. One of the fun ways to do this is by imagining yourself interviewed about your
task. As you try to convey what you have learned from the resources, you also insert your
opinions or other personal take on the matter. Just be sure that the key concepts are well
understood and are still in-line with the source material even with multiple rehearsals.
5. Self-Test. As the name implies, this is trying to test your comprehension of your learning
experience or the skills you have acquired during learning. While some materials already
come with tests like this book, you can still create tests for yourself. You can make easy

questions or definition of terms test while you are reading or watching a material. You can
challenge yourself in completing a task successfully, maybe in a given period of time – for
example doing 50 free throws with at least 90% success rate. Self-test does not only focus
on what you have learned but also on how you learned it. After the experience, you should
ask questions like, “What strategies did I use?” “How successful were my learning
strategies?” “How can I further improve my learning skills?”
Other strategies that you need to develop include asking questions about you methods. Self-
reflection, finding a mentor or support group if necessary, thinking out loud (though you have
to be considerate of others also when doing this), and welcoming errors as learning
experiences. For classification, “welcoming errors” does not mean seeking them or consciously
making them as much as possible. It means that when you commit a mistake, you do not
dismiss it as insignificant or you do not try to avoid responsibility of the results. You must
process them to learn every lesson that you can take about yourself, about the topic, and other
people or things. By having a more positive attitude toward mistakes, you will also have the
courage to venture into new and unknown learning experiences that may one day interest you.
Using these strategies, you can at least identify your types of metacognitive learners
(Perkins 1992 in Cambridge International Examinations 2015). First, the “tacit” learners are
unaware of their metacognitive processes although they know the extent of their knowledge.
Second, the “aware” learners know some of their metacognitive strategies but they do not plan
on how to use these techniques. Third, “strategic” learners, as the name implies, strategize and
plan their course of action toward a learning experience. Lastly, the “reflective” learners reflect
on their thinking while they are using the strategies and adapt metacognitive skills depending
on their situation.
As you may have notice already, the goal of metacognition is for the student to be a self-
regulated learner. Education should not be limited by the capabilities of the teacher, the content
of school textbooks, the four corners of the classroom, and the duration of the academic year
or courses. You should have the capability to study things on your own as well as accurately
evaluate your progress.
This is one of the benefits of using metacognitive techniques and strategies. Another benefit
is the compensation and development of cognitive limitations of the learner because the
student is now aware of his/her capabilities. Various researches also showed significant
improvement in academic performance in any subject and across age range. The student is
also enabled to transfer knowledge from one context into another (Cambridge International
Examinations 2015).
Other tips that you can use in studying are following (Queensland University of Technology
Library n.d.):
1. Make an outline of the things you want to learn, the thing you are reading or doing,
and/or the things you remember.
2. Break down the task in smaller and more manageable details.
3. Integrate variation in your schedule and learning experience. Change reading material
every hour and do not put similar topics together (e.g., try studying English then
Mathematics instead of English then Filipino together). Also include physical activities
in your planning.
4. Try to incubate your ideas. First, write your draft without doing much editing. Let the
ideas flow. Then leave your draft at least overnight or around 24 hours – some even do
not look at it for a week – and do something else. After a given period, go back to your

draft or prototype and you might find a fresh perspective about it. Sometimes, during
incubation, you suddenly have ideas coming to you. Write them down in a notebook
first and do not integrate them into the draft yet. Review what you have written when
the incubation period is done.
5. Revise, summarize, and take down notes, then reread them to help you minimize
cramming in the last minute, especially when you have a weakness in memorizing facts
and data. Some people are motivated when the deadline is very close – tomorrow, for
instance – and they just review the day before some evaluation or exercise. If you are
that kind of person, you may still motivate yourself and have that feeling of urgency at
the last minute but by using the aforementioned techniques, your “cramming” need not
be a desperate attempt to learn but only as a way to energize your brain as you make
a final review of the things you have already been studying for a week or so before.
6. Engage what you have learned. Do something about it. On a reading material for
example, highlight keywords and phrases, write your opinions about the matter on a
separate notebook, or create the key paragraphs word for word. You may want to look
for other definitions and compare or contrast materials. Use you new knowledge during
discussions – just do something about it.
Watch: Learning To Be a Better Learner

https://tinyurl.com/yxutem2f
Scenario: you are about to study for your final examination and it is as if the universe conspired for
a heavy finals week, all of your courses provided at least three new reading materials and topics
one week (7 days) before the examination period. Create a diagram or schedule using at leats five
of the metacognitive strategies, skills, and studying techniques mentioned in this unit on how you
would prepare for the enxt seven days before your exams.
Reference:
Unit 2 - Do Not Just Dream, Make It Happen
Overview:
Jack Canfield is an epitome of success. He hasauthored seven bookslisted in the Guinness
Book of World Records asNew York Times Bestseller,beating Stephen King(Macmillan 2017).
These books are:Chicken Soup for the Soul Series;The Success Principles:How to Get from Where
You Are to Where You Want to Be;The Power of Focus:The Aladdin Factor:Dare to Win; You’ve
Got to Read This Book;and The Key to Living the Law of Attraction.JackCanfield os the chairman
and founder of The Canfield Training Group:founder and former chairman of The Chicken Soup
for the Soul Enterprises:and was invited to a thousand radio and television programs
worldwide(Canfield, 2017).
1. Use Bandura’s self-efficacy theory for self-assessment;

2. Differentiate growth and fixed mindset by Dweck; and
3. Design personal goals adapting Locke’s goal setting theory.
Course Materials:
Albert E. Bandura’s Self-efficacy
The Bobo Doll Experiment
In the 1950’s, Dr. Bandura had a study known as the Bobo Doll Experiment. In this
experiment, the sample children were presented with new social models of violent and nonviolent
behaviour toward an inflatable redounding Bobo doll. The result were: the group of children who
saw the violent behaviour model became violent to the doll, while the control group who was
presented with the nonviolent behaviour model was rarely violent to the doll. This experiment has
proven right the hypothesis that social modelling is a very effective way of learning theory that
focuses on what people learn from observing and interacting with other people. Bandura’s social
cognitive theory states that people are active participants in their environment and are not simple
shaped by that environment.
To date, as an active faculty member of the Stanford University, Dr. Bandura continues to
do researches such as self-efficacy, stress reactions, and effects of modelling on human behaviour,
emotion, and thought. He has received many awards and honorary degrees due to his works (The
Great Canadian Psychology Website 2008).
Dr. Bandura was named the most influential psychologist of all time. His theories gave
major contribution to the field of psychology, psychotherapy, and education. He was elected
president of the American Psychological Association (APA) in 1974. He was awarded by APA for
his distinguished scientific contributions in 1980 and again in 2004 for his outstanding lifetime
contributions to psychology. In 2015, Dr. Bandura was awarded the National Medal of Science by
President Barack Obama (Kendra 2017).
Summary of Self-efficacy Theory
Weibell (2011) summarized Albert Bandura’s self- efficacy theory:
“Self-efficacy theory is based on the assumption that psychological procedures serve as a
means of creating and strengthening expectations of personal efficacy.”
Self-efficacy theory distinguishes between expectations of efficacy and response-outcome
expectancies. According to Weibell (20011), outcome expectancy is “a person’s estimate that a
given behaviour will lead to certain outcomes.” An efficacy expectation is “the conviction that one
can successfully execute the behaviour required to produce the outcomes.” Although a person may
expect a certain activity to lead to a particular outcome, they may lack the motivation to perform
the action, doubting their ability to do so. Outcome and efficacy expectations are differentiated
because individuals can believe that a particular course of action will produce certain outcome.
However, if they entertain serious doubts about whether they can perform the necessary activities
with such information, it does not influence their behaviour.
Self-efficacy typically comes into play when there is an actual or perceived threat to one’s
personal safety, or one’s ability to deal with potentially aversive events. Increasing a person’s self-
efficacy increases their ability to deal with a potentially averse situation. For example, experimental
studies on the treatment of adults with ophidiophobia (fear of snakes) have demonstrated that
raising levels of self-efficacy is an effective technique to help them cope with threatening situations.
Perceived self-efficacy mediates anxiety arousal.
Weibell (2011) stated that Dr. Bandura defined self-efficacy as “people’s beliefs about their
capabilities to produce designated levels of performance that exercise influence over event that
affect their live.” He identified acts of people with “high assurance in their capabilities”, such as:
1. Approach difficult tasks as challenges to be mastered;
2. Set challenging goals and maintain strong commitment to them;
3. Heighten or sustain efforts in the face of failures or setbacks;

4. Attribute failure to insufficient effort or deficient knowledge and skills which are acquirable;
and
5. Approach threatening situations with assurance that they can exercise control over them.
In contrast, people “who doubt their capabilities”:
1. Shy away from tasks they view as personal threats;
2. Have low aspirations and weak commitment to goals they choose to pursue;
3. Dwell on personal deficiencies, obstacles they will encounter, and all kinds of adverse
outcomes, rather than concentrating on how to perform successfully.
4. Slacken their efforts and give up quickly in the face of difficulties;
5. Are slow to recover their sense of efficacy following failure or setbacks; and
6. Fall easy victim to stress and depression.
Dr. Bandura described four main sources of influence by which a person’s self-efficacy is
developed and maintained. These are:
1. Performance accomplishments or mastery experiences;
2. Vicarious experiences;
3. Verbal or social persuation; and
4. Physiological (somatic and emotional) states.
Dr. Bandura identified that “mastery experience” or “personal performance accomplishments”
are the most effective ways to create a strong sense of efficacy. “Successes build a robust belief
in one’s personal efficacy. Failures undermined it especially if failures occur before a sense of
efficacy is firmly established.” Vicarious experiences through observance of social models also
influence one’s perception of self-efficacy. The most important factor that determines the strength
or influence of an observed success or failure on one’s own self-efficacy is the degree of similarity
between the observer and the model.
Seeing people similar to oneself succeed by sustained effort raises observers’ belief that they,
too, possess the capabilities to succeed, given the comparable activities. By the same token,
observing others who fail despite high effort lowers observers’ judgments of their own efficacy and
undermines their efforts. The impact of modelling on perceived self-efficacy is strongly influenced
by perceived similarity to the models. The greater the assumed similarity, the more persuasive is
the models’ successes and failures. If people see the models as very different from themselves,
their perceived self-efficacy is not much influenced by the models’ behaviour and the results is
produces.
Verbal or social persuasion also affects one’s perception of self-efficacy. It is “a way of
strengthening people’s beliefs that they have what it takes to succeed.” Verbal or social persuasion
can provide a temporary boost in perceived ability. When it is effective in mobilizing a person to
action, and their actions lead to success, the enhanced self-efficacy may become more permanent.
“People who are persuaded verbally, that they possess the capabilities to master given activities,
are likely to mobilize greater effort and sustain it than if they harbour self-doubts and dwell on
personal deficiencies when problems arise.” This increases their chances of success.
Unfortunately, “it is more difficult to instill high beliefs of personal efficacy by social persuasion
alone than to undermine it since unrealistic boosts in efficacy are quickly disconfirmed by
disappointing results of one’s efforts” (Weibell 2011).
People also rely on their somatic or emotional states when judging their capabilities. Stress
and tension are interpreted as “signs of vulnerability to poor performance.” Fatigue, aches and
pains, and mood also effect perception of ability. Dr. Bandura notes, however, that it is not the
intensity of the emotional or physical reaction that is important, but rather, how it is perceived and
interpreted. People with a high sense of self-efficacy may perceive affective arousal as “an
energizing facilitator of performance, whereas those who are beset by self-doubts regard their
arousal as a debilitator” (Weibell 2011).
Since “most human motivation is cognitively generated,” self-belief of efficacy is an important
factor in human motivation. Beliefs of self-efficacy work in coordination with component skill and

incentive act. Inasmuch as a person has both the component skills needed to succeed and the
incentive to engage, self-efficacy plays an important role in determining what activities a person
will choose to engage in, how much effort they will expend, and how long that effort will be
sustained when things get tough (Weibell 2011).
Expectation alone will not produce desired performance if the component capabilities are
lacking. Moreover, there are many things that people can do with certainty of success but they do
not perform because they have no incentives to do so (Weibell 2011).
Dr. Albert Bandura’s quotes about self-efficacy (Kendra 2017) are as follows:
• “Self-efficacy is the belief in one’s capabilities to organize and execute the sources of action
required to manage prospective situations.” From Social Foundations of Thought and
Action: A Social Cognitive Theory, 1986.
• “If efficacy beliefs always reflected only what people can do routinely, they would rarely fail
but they would not set aspirations beyond their immediate reach nor mount the extra effort
needed to surpass their ordinary performances.” From Encyclopedia of Human Behavior,
1994.
• “Self-belief does not necessarily ensure success, but self-disbelief assuredly spawns
failure. “From Self-efficacy: The Exercise of Control, 1997.
• “By sticking it out through tough times, people emerge from adversity with a stronger sense
of efficacy.” From Encyclopedia of HumaBehavior, 1994.
• “People’s beliefs about their abilities have a profound effect on those abilities. Ability is not
a fixed property; there is a huge variability in how you perform. People who have a sense
of self-efficacy bounce back from failure; they approach things in terms of how to handle
them rather than worrying about what can go wrong.” From Self-Efficacy: The Exercise of
Control, 1996.
Carol S. Dweck’s Fixed and Growth Mindset Theory
Dr.Dweck’s contribution to social psychology relates to implicit theories of intelligence with
her book, Mindset: The New Psychology of Success published in 2006. Dr.Dweck described people
with two types of mindset. People who believe that success is based on their innate abilities have
a “fixed” theory of intelligence, and goes under fixed mindset. On the other hand, people who
believe that success is based on hardwork, learning, training, and perseverance have growth
theory of intelligence, which goes under growth mindset. According to Dr.Dweck, individuals may
not necessarily be aware of their own mindest, but their mindset can still be discerned based on
their behaviour. It is especially evident in their reaction to failure. Fixed-mindset individuals dread
failure because it is a negative statement on their basic abilities, while growth-mindset individuals
do not mind or fear failure as much because they realize their performance can be improved and
learning comes from failure. These two mindsets play an important role in all aspects of a person’s
life. Dr.Dweck argues that the growth mindset will allow a person to live a less stressful and more
successful life (Upclosed 2017).
In an interview with Dr.Dweck in 2012, she described the fixed and growth mindset as:
“In a fixed mindset, students believe that their basic abilities, their intelligence, their talents
are just fixed traits. They have a certain amount and that’s that, and their goal becomes to look
smart all the time and never look dumb. In the growth mindset, students understand that their
talents and abilities can be developed through effort, good teaching and persistence. They don’t
necessarily think everyone’s the same or anyone can be Einstein, but they believe everyone can
get smarter if they work for it” (Upclosed 2017).
Individuals with growth mindset are more likely to continue working hard despite setbacks
while individuals with fixed mindset can be affected by subtle environmental cues. For example,
children given praise such as “good job, you are smart” are more likely to develop a fixed mindset,
whereas, if given compliments like “good job, you worked very hard” are likely to developed a

growth mindset. In other words, it is possible to encourage students to persist despite failure by
encouraging them to think about learning in a certain way (Upclosed 2017).
Edwin A. Locke’s Goal Setting Theory

Goal Setting Theory
The goal setting theory was first studied by Dr. Locke in the middle of 1960s. He continued
to do more studies in relation to his theory. In 1996, he published another article entitled “Motivation
Through Conscious Goal Setting.” The article is about his 30 years of research findings on the
relationship between conscious performance goals and performance on work tasks. The basic
contents of goal setting theory are summarized in terms of 14 categories of finding discussed in
the article (Locke 1996).
Locke (1996) first described that the approach of goal setting theory is based on what
Aristotle called final causality; that is, action caused by a purpose. It accepts the axiomatic status
of consciousness and volition. It also assumes that introspective reports provide useful and valid
data for formulation psychological concepts and measuring psychological phenomena (e.g.,
purpose, goal commitment, self-efficacy). He then discussed the attributes of goals and his 14
research findings.
Goal Attributes
Goals have both an internal and an external aspect. Internally, they are ideas (desired
ends); externally, they refer to the object or condition sought (e.g., a job, a sale, a certain
performance level). The idea guides action to attain the object. Two broad attribute of goals are
content (the actual object sought) and intensity (the scope, focus, and complexity, among others
of the choice process). Qualitatively, the content of a goal is whatever the person is seeking.
Quantitatively, two attributes of content, difficult, and specificity, have been studied (Locke 2017).
Activity #1: 5-10-20 Selfie.
1. Who are you or what would become:
a. in five years now
b. in ten years now
c. in twenty years now
2. What are your motivations for your envisioned self:
b. in ten years now
3. Outline your plans on how you will make your envisioned self into reality:
b. in ten years now
4. How do you feel after doing this exercise?
5. What is your perception on goal setting?
Reference:
Unit 3 - Less Stress, More Care
Overview:
American Psychological Association (APA) states that stress is often described as a feeling
of being overwhelemed, worried, or run down; it can affect people of all ages, genders, and

circumstances and can lead to both physical and psychological health issues.Stress can be brief,
situational and a positive force motivating performance, but if experienced over an extended period
of time it can become chronic stress, which negatively impacts health and well-being. Our bodies
are well equipped to handle stress in small doses, but when that stress becomes long-term or
chronic, it can have serious effects on your body.
Since stress is inevitable to life, we have to learn how to handle and cope up with it. Also,
we have to be familiar with other approach to a healthy lifestyle.

1. Explain the effects of stress to one’s health;
2. Examine cultural dimension of stress and coping; and
3. Design a self-care plan.
Course Materials:
Stress and Human Response
Hans Selye defined stress as the body’s nonspecific response to any demand, whether it
is caused by or results in pleasant or unpleasant stimuli. It is essential to differentiate between the
unpleasant or harmful variety of stress termed distress, which often connotes disease, and
eustress, which often connotes euphoria. Eustress is stress in daily life that has positive
connotations such as divorce, punishment, injury, negative feelings, financial problems, and work
difficulties (AIS 2017).
During both eustress and distress, the body undergoes virtually the same nonspecific
responses to the various positive or negative stimuli acting upon it. However, eustress causes
much less damage than distress. This demonstrates conclusively that it is how an individual
accepts stress that determines ultimately whether the person can adapt successfully to change
(AIS 2017).
Selye hypothesized a general adaptation or stress syndrome. This general stress syndrome
affects the whole body. Stress always manifests itself by a syndrome, a sum of changes, and not
by simply one change (AIS 2017).
The general stress syndrome has three components:
1. The alarm stage

2. The stage of resistance
3. The exhaustion stage
Stress diseases are maladies caused principally by errors in the body’s general adaptation
process. They will not occur when all the body’s regulatory processes are properly checked and
balanced. They will not develop when adaptation is facilitated by improved perception and
interpretation. The biggest problems with derailing the general stress syndrome and causing
disease is an absolute excess, deficiency, or disequilibrium in the amount of adaptive hormones.
In the articles “Understanding Stress Response” of the Healthy Harvard Journal (2017), it
further discussed chronic stress and human body response:
“Chronic stress is unpleasant, even when it is transient. A stressful situation—whether
something environmental, such as a looming work deadline, or psychological, such as persistent

worry about losing a job—can trigger a cascade of stress hormones that produce well-orchestrated
physiological changes. A stressful incident can make the heart pound and breathing quicken.
Muscles tense and beads of sweat appear.”
This combination of reactions to stress is also known as the “fight-or-flight” response
because it evolved as a survival mechanism, enabling people and other mammals to react quickly
to life-threatening situations. The carefully orchestrated yet near-instantaneous sequence of
hormonal changes and physiological responses helps someone to fight the threat off or flee to
safety. Unfortunately, the body can also overreact to stressors that are not life-threatening, such
as traffic jams, work pressure, and family difficulties. Over time, repeated activation of the stress
response takes a toll on the body. Research suggests that chronic stress contributes to high blood
pressure, promotes the formation of artery-clogging deposits, and causes brain changes that may
contribute to anxiety, depression, and addiction. More preliminary research suggests that chronic
stress may also contribute to obesity, both through direct mechanisms (causing people to eat more)
or indirectly (decreasing sleep and exercise) (Healthy Harvard 2017).
The stress response begins in the brain. When someone confronts an oncoming car or
other danger, the eyes or ears (or both) send the information to the amygdala, an area of the brain
that contributes to emotional processing. The amygdala interprets the images and sounds. When
it perceives danger, it instantly sends a distress signal to the hypothalamus (Healthy Harvard
2017).
The hypothalamus is a bit like a command center. This area of the brain communicates
with the rest of the body through the autonomic nervous systems, which controls involuntary body
functions like breathing, blood pressure, heartbeat, and the dilation or constriction of key blood
vessels and small airways in the lungs called bronchioles. The automatic nervous system has two
components, the sympathetic nervous system functions like a gas pedal in a car. It triggers the
fight-or-flight response, providing the body with a burst of energy so that it can respond to perceived
dangers. The parasympathetic nervous system acts like a brake. It promotes the “rest and digest”
response that calms the body down after the danger has passed (Healthy Harvard 2017).
After the amygdala sends a distress signal, the hypothalamus activates the sympathetic
nervous system by sending signals through the autonomic nerves to the adrenal glands. These
glands respond by pumping the hormone epinephrine (also known as adrenaline) into the
bloodstream. As epinephrine circulates through the body, it brings on a number of physiological
changes. The heart beats faster than normal, pushing blood to the muscles, heart, and other vital
organs. Pulse rate and blood pressure go up. The person undergoing these changes also starts to
breathe more rapidly. Small airways in the lungs open wide. This way the lungs can take in as
much oxygen as possible with each breath. Extra oxygen is sent to the brain, increasing alertness.
Sight, hearing, and other senses become sharper. Meanwhile, epinephrine triggers the release of
blood sugar (glucose) and fats from temporary storage sites in the body. These nutrients flood into
the bloodstream, supplying energy to all parts of the body (Healthy Harvard 2017).
All of these changes happen so quickly that people are not aware of them. In fact, the wiring
is so efficient that the amygdala and hypothalamus start thus cascade even before the brain’s
visual centers have had a chance to fully process what is happening. That is why people are able
to jump out of the path of an incoming car even before they think about what they are doing. As
the initial surge of epinephrine subsides, the hypothalamus activates the second component of the
stress response system known as the hypothalamic pituitary adrenal (HPA) axis. The network
consists of the hypothalamus, the pituitary gland, and the adrenal glands. The HPA axis relies on
a series of hormonal signals to keep the sympathetic nervous system—the “gas pedal”—pressed
down. If the brain continues to perceive something as dangerous, the hypothalamus releases
corticotropin-realising hormone (CHR), which travels to the pituitary gland, prompting them to
release cortisol. The body thus stays revved up and on high alert. When the threat passes, cortisol
levels falls. The parasympathetic nervous system—the ‘’brake”—then dampens the stress
response (Healthy Harvard 2017).

Persistent epinephrine surges can damage blood vessels and arteries, increasing blood
pressure and raising risk of heart attacks or strokes. Elevated cortisol levels create physiological
changes that help to replenish the body’s energy stores that are depleted during stress response.
But they inadvertently contribute to the buildup of fat tissue and to weight gain. For example,
cortisol increases appetite, so that people will want to eat more to obtain extra energy. It also
increases storage of unused nutrients as fat. Chronic low-level stress keeps the HPA axis
activated, much like a motor that is idling too high for too long, after a while; this has an effect on
the body that contributes to the health problems associated with chronic stress (Healthy Harvard
2017).
Techniques to Counter Chronic Stress
Stress techniques to counter chronic stress were presented in the same articles (Healthy
Harvard 2017):
1. Relaxation response.
2. Physical activity.
3. Social support.
The Culture Dimension of Stress and Coping
Ben Kuo (201) reviews studies on cultural dimensions of stress and coping. His study,
“Culture’s Consequences on Coping: Theories, Evidences, and Dimensionalities,” published on
the Journal of Cross-Cultural Psychology had the following findings:
Stress and coping research constitutes one of the most intensively studied areas within
health, social, and psychological research because of its broad implications for understanding
human well-being and adaptation. Early thesis on stress and coping, the interwoven relationship
of culture and stress responses was implicated, conceptually. The thesis postulated that a person’s
internalized cultural values, beliefs, and norms affect the appraisal process of stressors and the
perceived appropriateness of coping responses. Accordingly, these cultural factors delimit the
coping options available to an individual in the face of stress. As follows, stress and coping are
universal experiences faced by individuals regardless of culture, ethnicity, and race, but members
of different cultures might consider and respond to stressors differently with respect to coping
goals, strategies, and outcomes.
Kuo’s study identified and revealed compelling evidence for cultural variations and
specificities on coping based on theoretical and empirical findings generated over the last two
decades’ cultural coping research. Based on the broad problem-versus-emotion-focused coping
nomenclature, repeated studies have pointed to the prevalence of “emotion-focused,” “indirect,”
“passives,” or “convert,” “internally target,” or “secondary control” coping among individuals of
African and Latino backgrounds. Specifically, the avoidance, withdrawal, and forbearance coping
methods are common among Asians, while spiritual, religious, and ritual-based coping are
common among African-Americans and African-Canadians. Additionally, spiritual and religious
coping and coping through family support are common among individuals of Latino/Latina
backgrounds (Kuo 2010).
Furthermore, emotion-focused coping has been shown to be beneficial (e.g., reducing

distress) for Asian-Americans and Asian-Canadians in dealing with various stressors, including
family conflicts and racial discrimination. Problem-focused coping has also been found to be
effective for Asian-Americans and Asian-Canadians in responding to male gender conflicts, racial
discrimination, and cross-cultural adjustment. For non-Asians, emotion-focused coping was shown
to be negative in increasing stress for African-American adult caregivers but problem-focused
coping was shown to be negative in exacerbating stress for Hispanic-American college students in

facing family conflicts. As evident, the existing knowledge on the adaptive quality of different coping
strategies is currently incomplete and inconclusive and necessitates further research (Kuo 2010).
The current review also highlighted the salience of “collective coping” approaches among
culturally diverse individuals, including Asians, African-Americans, and Latino-Americans, based
on more resent research. This distinctive domain of coping represents the collective and
interdependent characteristics of many ethnic minorities which is critical aspect of coping,
overlooked by both the extant coping and the cultural coping literature until recently. As has already
been demonstrated in a number of recent published studies, to fully represent and account for the
coping system of ethnic minority individuals, an integrated approach incorporating conventional
and culture-based collective coping measure is imperative (Kuo 2010).
Finally, this review also points to coping’s link to: (a) broad societal climate, such as
collectivism-individualism and independent-interdependent cultural norms; (b) individuals’
acculturation and ethnic identity; (c) primary/internally versus secondary/externally controlled
orientations; (d) accessibility and attitudes toward seeking social and family support; and (e)
degrees of religious/spiritual beliefs and identifications. Together, these finding further underscore
the significance of person-cultural environment interaction in the coping process and provide
corroborating evidence in support of the contextual and transactional theories of coping (Kuo
2010).
However, the said syntheses need to be interpreted with caution in view of several
limitations. First, it should be noted that the way in which typed of coping were defined categorized,
and measured varied quite significantly from study to study and would likely have skewed the
findings and the conclusions drawn and reduced the comparability across studies.
Second, the relationship between coping methods and coping outcomes is not
straightforward but is moderated by a constellation of contextual and personal factors as suggested
by the theoretical models reviewed earlier. Empirical data, in fact, have evidenced the effects of a
person’s perceived “intensity” and “controllability” of the stressor and cultural orientations (e.g.,
acculturation, self-construal) on coping. Lastly, it should be recognized that an individual’s actual
coping system often comprises a complex and diverse range of coping behaviors. For instance,
Chinese-Canadian adolescents were found to engage in collectivistically based coping, in
conjunction with individualistically based coping when dealing with interpersonal conflict,
adjustment stress, and gender role-related stress, those qualitatively and functionally opposite
coping strategies should not automatically be construed as mutually exclusive within culturally
diverse individuals (Kuo 2010).
Self-care Therapy
A positive way to counter stress is self-care therapy. Nancy Apperson (2008) of Northern
Illinois University has provided steps for self-care:
1. Stop, breathe, and tell yourself: “This is hard and I will get through this one step at a time.”
During an unexpected event or crisis, we are faced with dealing with a new reality and it
takes time to incorporate what happened into our everyday lives. Identify the steps you
need to take first, write them down, and focus on each step one at a time. It you look at
everything you have to do, you will become overwhelmed. Remember you can only do one
thing at a time and focus exclusively on that one thing.
2. Acknowledge to yourself what you are feeling. All feelings are normal so accept whatever
you are feeling.Once you recognize, name, and accept your feelings, you feel less out of
control. You can then find a comfortable place to express your feelings. During periods of

extreme stress and grief, it is very hard to hold back your feelings, particularly your tears
and anger. This is normal so describe this as grieving or sadness or anger. You are not
falling apart. You are grieving or feeling angry or sad. It is important during this time of
intense feelings to own your feelings and NOT hurt yourself or lash out at someone else.
3. Find someone who listens and is accepting. You do not need advice. You need to be heard.
Sharing our story is how we begin to accept whatever happened and integrate into our new
reality. It may be tha you just need to let go of your expectations of how things should be
and talking about your feelings and beliefs is the beginning of that process.
4. Maintain you normal routine as much as possible. Making everyday decisions—deciding to
get dressed, doing the dished, or going to work—gives you a sense of control and feels
comforting as it is a familiar activity. Be realistic with what you can do and remember
everything right now will take you longer to do. Avoid making major decisions based on the
stress you feel right now.
5. Allow plenty of time for a task. You will not be as productive as you normally are. Accept
how much you are able to do right now and recognize it will not be this way forever. During
periods of extreme stress, prolonged stress, or after a crisis, your ability to concentrate and
focus on tasks is diminished as it will take time for you concentration to return so give
yourself extra time and be gentle and accepting of yourself and what you can do.
6. Take good care of yourself.Remember to:
a. Get enough rest and sleep. Sleep at least six hours and not more than nine hours.
If you are having difficulty sleeping, listen to peaceful or slow music and/or do
progressive relaxation before you go to sleep. Sleep helps our body heals and
strengthens our immune system.
b. Eat regularly and make healthy choices. Skipping meals, particularly breakfast,
contributes fatigue, mood swings, and poor concentration. Healthy food choices (not
high in simple sugars) maintain blood sugar level, energy, and concentration of the
body.
c. Know your limits and when you need to let go. Some problems are beyond
our control. If something cannot be changed, work at accepting it for what it is.
Resist the urge to fix the unfixable or try to control the uncontrollable. Sometimes a
mantra helps: “It is what it is, I just need to accept it.” For things within your control,
remember that change takes time. If you are holding on and need to let go, journal
about it.
d. Identify or create a nurturing place in your home. A rocking chair, a nice view, and
a soothing music are important components to a nurturing place. Twenty minutes of
spending in a rocking chair reduces both your physical pain and anxiety. It is like
giving yourself a hug. Music and nature sound nurture our spirits.
e. Practice relaxation or meditation. Go to your nurturing place and listen to guided
relaxation tapes. Time spent in meditation of prayer allows your mind and body to
slow down and let go of the stress. Take a mental vacation in the midst of stress by
relaxing your body, shutting your eyes, and visualizing yourself in your favorite
vacation spot or quiet haven.
f. Escape for a while through meditation, reading a book, watching a movie, or taking
a short trip.
Self-compassion Theory
Self-compassion is another way to counter stress. Kristin Neff (2012) has discussed self-
compassion in her article, “The Science of Self-Compassion.”

“Self-compassion entails being warm and understanding towards ourselves when we
suffer, fail, or feel inadequate, rather than flagellating ourselves with self-criticism. It recognizes
that being imperfect and experiencing life difficulties is inevitable, so we soothe and nurture
ourselves when confronting our pain rather than getting angry when life falls shorts of our ideals.
We clearly acknowledge our problems and shortcomings without judgment, so we can do what is
necessary to help ourselves. We cannot always get what we want. We cannot always be who we
want to be. When this reality is denied or resisted, suffering arises in the form of stress, frustration,
and self-criticism. When this reality is accepted with benevolence, however we generate positive
emotions of kindness and care that help us cope up. Self-compassion recognizes that life
challenges and personal failures are part of being human, an experience we all share. In this way,
it helps us to feel less desolate and isolated when we are in pain.”
Self-compassion Phrases
Neff provided self-compassion phrases when feeling stress or emotional pain, perhaps
when you are caught in a traffic jam, arguing with a loved one, or feeling inadequate in come way.
It is helpful to have a set of phrases memorized to help you remember to be more compassionate
to yourself in the moment. You can take a deep breath, put you hand over you heart, or gently hug
yourself (if you feel comfortable doing so), and repeat the following phrases:
• This is a moment of suffering.

• Suffering is a part of life.
• May I be kind to myself.
• May I give myself the compassion I need.
These phrases capture the essence of the three components of self-compassion. The first
phrase helps to mindfully open to the sting of emotional pain. (You can also just simply say “This
is really hard right now” or “This hurts.”) The second phrase reminds us of the suffering unites all
living beings and reduces the tendency to feel ashamed and isolated when things go wrong in our
lives. The third phrase begins the process of responding with self-kindness rather than self-
criticism. The final phrase reinforces the idea that you both need and deserve compassion in
difficult moments. Be experimental with phrases. Other phrases that may feel more authentic in a
given situation are: “May I accept myself as I am,” “May I forgive myself,” or “May I learn to accept
what I cannot change.” (Neff 2012)
Self-compassion and Emotional Well-being

One of the most consistent findings in the research literature is that greater self-compassion
is the lack of self-criticism, and self-criticism is known to be an important predictor of anxiety and
depression. However, self-compassion still offers protection against anxiety and depression when
controlling for self-criticism and negative effect. Thus, self-compassion is not merely a matter of
looking on the bright side of things or avoiding negative feelings. Self-compassionate people
recognize when they suffering, but are kind toward themselves in these moments, acknowledging
their connectedness with the rest of humanity. Self-compassion is associated with greater wisdom
and emotional intelligence, suggesting that self-compassion represents a wise way of dealing with
difficult emotions. For instance, self-compassionate people engage in rumination and think
suppression less often that those low in self-compassion. They also report greater emotional
coping skills, including more clarity about their feelings and greater ability to repair negative
emotional states. Self-compassion appears to be bolster positive states of being as well. By
wrapping one’s pain in the warm embrace of self-compassion, positive feelings are generated that
help balance the negative ones (Neff 2012)
Self-compassion, Motivation, and Health

Research supports the idea that self-compassion enhances motivation rather than self-
indulgence. For instance, while self-compassion is negatively related to perfectionism, it has no
association with the level of performance standards adapted for the self. Self-compassionate
people aim just as high, but also recognize and accept that they cannot always reach their goals.
Self-compassion is also linked to greater personal initiative—the desire to reach one’s full potential.
Self-compassionate people have been found to have less motivational anxiety and engage in fewer
self-handicapping behaviors such as procrastination than those who lack self-compassion. In
addition, self-compassion was positively associated with mastery goals (the intrinsic motivation to
learn and grow) and negatively associated with performance goals (the desire to enhance one’s
self-image) found on the study of Deck in 1986. This relationship was mediated by the lesser fear
of failure and perceived self-efficacy of self-compassion individuals. Thus, self-compassionate
people are motivated to achieve, but for intrinsic reasons, not because they want to garner social
approval (Neff 2012).
Self-compassion versus Self-esteem

Research indicated that self-compassion is moderately associated with trail levels of self-
esteem as one would expect, given that both represent positive attitude towards the self. However,
self-compassion still predicts greater happiness and optimism as well as less depression and
anxiety when controlling for self-esteem. Moreover, the two constructs differ terms of their impact
on well-being. Also, self-esteem had a robust association with narcissism while self-compassion
had no association with narcissism. In contrast to those with high self-esteem, self-compassionate
people are less focused on evaluating themselves, feeling superior to others, worrying about
whether or not others are evaluating them, defending their viewpoints, or angrily reacting against
those who disagree with them. Self-esteem is thought to be an evaluation of superiority/inferiority
that helps to establish social rank stability and is related to alerting, energizing impulses and
dopamine activation. While self-esteem positions the self in competition with others and amplifies
feelings of distinctness and separation, self-compassion enhances feelings of safety and
interconnectedness (Neff 2012).
Self-compassionate Letter
An example of self-compassion exercise is the self-compassionate letter. This exercise has
been used in therapeutic programs. Below are the steps in doing the self-compassionate letter
exercise as provided by Neff (2012):
1. Candidly describe a problem that tends to make you feel bad about yourself, such as
physical flaw, a relationship problem, or failure at work or school. Note what emotions come
up—shame, anger, sadness, fear—as you write.
2. Next, think of an imaginary friends who unconditionally accepting and compassionate;
someone who knows all you strengths and weakness, understand your life history, your
current circumstances, and understands the limits of human nature.
3. Finally, write a letter to yourself from that perspective. What would your friend say about
your perceived problem? What words would he or she use to convey deep compassion?
How would your friend remind you that you are only human? If your friend were to make
any suggestions, how would they reflect unconditional understanding?
4. When you are done writing, put the letter down for a while and come back to it later. Then
read the letter again, letting the words wink in, allowing yourself to be soothed and
comforted.
Less Stress, Care More

We should be in control of the stress that confronts us every day. Otherwise when we are
overwhelmed by stress, it can be detrimental to our health. Self-care and self-compassion are two
ways to positively confront stress. We should love and care for our self more and more each day.
Further Readings:
What’s the difference between stress and anxiety?
https://www.apa.org/topics/stress-anxiety-difference
How stress affects your health

https://www.apa.org/topics/stress-facts.pdf
Healthy ways to handle life’s stressors

https://www.apa.org/topics/stress-tips
The great unknown: 10 tips for dealing with the stress of uncertainty
https://www.apa.org/topics/stress-uncertainty
Activity #1: Self-Care Plan
Design for your self-care plan for the whole school year
Activity #2: Relfection Paper
Make a self-compassionate letter and make a reflection paper about it.
References:
American Psychological Association (www.apa.org)
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Republic of the Philippines

POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

Compiled by: Checked by:

Assoc. Prof. Denise A. Abril Assoc. Prof. Cherry E. Angeles

Date: _________________ Date: ___________________

Dr. Agnes Y. Gonzaga Assoc. Prof. Denise A. Abril

Date: _________________ Date: __________________

THE POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

PUP: The National Polytechnic University

• provide democratized access to educational opportunities for the holistic development of

As a state university, the Polytechnic University of the Philippines believes that:

Pillar 1: Dynamic, Transformational, and Responsible Leadership

• Integrity and Accountability

POLYTECHNIC UNIVERSITY OF THE PHILIPPINES

• Quality and excellent graduates

OBJECTIVES OF THE PROGRAM

The Bachelor of Science in Entrepreneurship distance education program aims to:

2. Offer an effective and efficient alternative delivery of instruction and training.

COURSE TITLE :Understanding The Self

After this course, the student should be able to:

The course requirements are as follows:

Subject: GEED 10023- Understanding the Self iv

FINAL GRADE= (Midterm Grade+Final

Week Topic Learning Outcomes Methodology Resources Assessmen

Lesson 1 Defining the Self: Personal and Developmental Perspectives 1

Unit 1 :The Self from Various Philosophical Perspectives 1

Lesson 2 Unpacking the Self 19

Unit 1 :The Physical and Sexual Self 19

Lesson 3 Managing and Caring for the Self 47

Unit 1 :Learning To Be a Better Learner 47

Subject: GEED 10023- Understanding the Self vii

LESSON 1 -DEFINING THE SELF: PERSONAL AND DEVELOPMENTAL

EVERYONE IS TASKED TO DISCOVER ONE’S SELF.

At the end of this lesson, you should be able to:

1. Explain why it is essential to understand the self;

What Philosophy says about the Self?

Socrates and Plato

Plato claimed in his dialogs that Socrates affirmed that the

For Socrates, every man is composed of body and soul. It means

Furthermore, Aristotle, student of Plato, explained thoroughly how

• Two lens of Philosophy of Self in Greek Times:

The body is bound to die on earth and the soul is to

To Aquinas, just as in Aristotle, the soul is what animates the

According to Hume, self is simple a bundle or collection of different perceptions, which

Arguments against Personal Identity

Unit 2 - The Self, Society, and Culture

According to Peter L. Berger (1967), a sociologist, defines society as "...a human

The Self and Culture

The Self and the Development of the Social World

Mead and Vygotsky

Gender and the Self

Answer the following questions:

McCoy, R. (2017). The Connection Between Culture and Society.Migration, Navigator.

Unit 3 - The Self as Cognitive Construct

Importance of Understanding the Self

Other concepts similar to self:

Self-awareness and Self-concept

We usually react in three ways:

Narcissism and High Self-Esteem

Sigmund Freud’s Sublimation

In this instance there are two

Unit 4 - The Self in Western and Eastern Thoughts

Watch: Existence & Nature of the Self in Eastern Philosophy

Date: _ Date: ___

Date: _ Date: __