The Self as a

Social Construct
 The Sociological and
Anthropological View of the
Self
 Sociological
Perspective of “Self”
 Sociology
The scientific study of social
groups and human
relationships.
 Sociological Perspective of “Self”
• Charles Horton Cooley
• A sociologist who introduced the “looking glass self” theory to highlight that the
people whom a person interacts become a mirror in which he views himself.
• George Herbert Mead
• A sociologist who stated that the self is developed through social interactions.
• Explained the divisions of self (The I and Me)
• The I - is the subjective and active side of self, represents the spontaneous and unique traits
of the individual.
• The Me - is the objective element of self. It represents the "internalized" attitudes,
expectations, and demands of other people.
• The I and Me - full development is achieved when these two are united.
 Anthropological
Perspective of “Self”
 Anthropology
The study of people, past and
present.
• Archaeology - examines peoples and cultures of the past.
Branches:
• Biological Anthropology - specializes in evolution, genetics, and health.
• Cultural Anthropology - studies human societies and elements of cultural life.
• Linguistic Anthropology - is a concentration of cultural anthropology that focuses on
language in society.
 Anthropological Perspective of “Self”
• Katherine Ewing
• An anthropologist who described the self as encompassing the "physical
organism, possessing psychological functioning and social attributes.“
• Joseph Ledoux
• A neurologist who conceptualized the implicit and explicit aspects of
self.
• stated that “the self is not static; it is added and subtracted from by genetic
maturation, learning, forgetting, stress, ageing and disease.”
• Two Aspects of self:
• Explicit – the aspect that you are consciously aware of.
• Implicit – not immediately available to consciousness.
The Self as Embedded
in Culture
 The Self as Embedded in Culture

• The founder of cultural anthropology, Sir Edward B. Tylon, defined culture as “ that
complex whole which includes knowledge, beliefs, arts, morals, laws, customs, and any
other capabilities and habits acquired by a [a human] as a member of society”
(Popular Science Monthly,1884).
• The physical development of man is significant in humanity’s self-understanding. We
adjust ourselves and our culture to where it could be beneficial to us. We modify it, to
cater to what we need and want. Cultural progress is understood from humanity’s
physical development.
• Culture is the meeting point of anthropology and sociology in our self-understanding,
digging deep into how we see ourselves, in light of the diverse cultural influences that
we have been exposed to.
 The Self as Embedded in Culture

• One of the significant characteristics of culture is that it is very much

dynamic. It changes from time to time. The fluidity of culture can be
ascribed to man’s distinct ability to create, transform, and re-create
culture itself.
• Our social self can be traced from how we were raised in our society,
inclusive of its beliefs, traditions, ideas and perspectives, and the
changes that come with it.
Mead’s Development
Stages of Self
 Mead’s Development Stages of Self

According to mead:
-He described the self as a dimension of personality that is made-up of individual’s self-
awareness and self-image.
-The self cannot be separated from the society. This, he explained though a set of
stages which the person undergoes in the course of development.

• The Preparatory Stage

• The Play Stage
• The Game Stage
 Mead’s Development Stages of Self

1. The Preparatory Stage

• Self development is dependent on social interaction and social experience.
• Children’s behaviour is primarily based on imitation.
•As these children grow, they become familiar with symbols (verbal and non-
verbal) that people use in their interactions.
• These symbols act as the bases of communication.
 Mead’s Development Stages of Self

2. The Play Stage

• Skills at knowing and understanding the symbols of communication is
essential for this stage as the basis of socialization.
• Children begins to role play and pretend to be other people. Role-taking in
the
play stage according to Mead is the process of mentally assuming the perspective of
another person to see how this person might behave or respond in a given
situation.
•The child widens his perspective and realizes that he is not alone and that
there are others around him whose presence he has to consider.
 Mead’s Development Stages of Self

STAGE EXISTENCE OF SELF CHARACTERISTICS

Preparatory Stage None Imitates another

Play Stage Developing Role-taking

Game Stage Present Generalized other

To be continue…….
Geertz and His Concept of the Self
as Unfinished Animal
 Geertz and His Concept of the Self
as Unfinished Animal
• Geertz (1973), on the other hand, elucidated the culture should not be seen as a
complex behavioral pattern but as a set of control mechanisms- engineered
programs in directing human behavior. Blatantly describing man as a unfinished
animal, always dependent on structures to control his behavior, Geertz believed
that it is thus necessary for him to look and be governed by rules to guide him in
making sure that it is thus necessary for to look and be governed by rules to
guide him in making sure that his actions will make him a better member of the
society.
• The anthropological conception that man is an unfinished animal needing control
highlights the aged-old assumption that man’s unrestricted general responses
should be regulated, if not limited. And since human thought is both social and
public, it is necessary that his actions in the outside world, amongst his fellows,
should be planned and controlled.
 Geertz and His Concept of the Self
as Unfinished Animal
• This is where the importance of culture comes in guiding the self to act on the
basis of what the society dictates as good. The importance then of culture, is not
just that of an ornament of human existence, but an essential condition for it
(Geertz, 1973). Culture then becomes a way of gleaning towards the
understanding of self.
• The laws of the land provide the most comprehensive rules by which man is
expected to abide. Since our laws are reflections of our beliefs, traditions, and
values, we are encouraged to strictly follow the guidelines set forth by the
government to make sure that there will be a smooth flow of interaction and
organization of people in the society.
The Self in the Western and
Oriental Thought
 The Self in the Western and Oriental Thought

Western thought
• The self has been an are of interest by French and English philosophers and an entity whose proof of
existence is most challenging as is ascertained in the early Greek philosophies of Socrates and Plato.
• In the 17th century, Descartes emphasized the self through his dictum “I think, therefore I am.”
• For Descartes the cognitive basis of the person’s thoughts is proof for the existence of the self.
• Kant believed that the self is capable of actions that entitles it to have rights as an autonomous
agent.
• The West introduced the ecological self which sees the self as a process that is undergoing
development.
• Human biological characteristics like race, gender, social status, education, and culture are factors that
influence self-development.
• The self here is seen as dynamic.
 The Self in the Western and Oriental Thought
Eastern/Oriental thought
1. Confucian thought
• Confucius stated “that although the way of humans is grounded in the way of heaven and operates in
harmony with the way of nature, it is to the ideals of the human way that people must turn for
guidance in reforming and renewing society”.
• Confucianism is centered on the “ren” which can be manifested through the li (propriety), xiao
(filiality), and yi (rightness).
•• Confucianism identifies personality as a product of one’s upbringing and environment.
• “ren” can be understood as human goodness.
• “ren” further signifies the Chinese culture’s emphasis on feelings or the heart as the most important
instead of the head in human nature.
• Confucianism includes the following components which are the perfection of virtues that is found
innately in the heart of every human.
i. Heart of compassion
ii. Hear of righteousness
iii. Heart of propriety
iv. Heart of wisdom
 The Self in the Western and Oriental Thought

Eastern/Oriental thought

2. Hindu thought
• The self in the Upanishads finds its place in “The Story of Creation,” pertaining
to the creation of the universe and of man.
• The true nature of man is described as “Brahman”, which means the “the self”.
• Main ideas in Hinduism involves
i. The concept of God (Brahman. Which is the most supreme entity).
ii. There is reincarnation where a soul passes through a different physical body as it
is destined to undergo what it deserves in the accordance with karma.
iii. The Atman or the soul that is also Brahman.
iv. The World we are living in is comprised of varied levels of existence;
v. The paths to salvation which are all similar to the other doctrines which evidently leads
to the same goal.
 The Self in the Western and Oriental Thought

Eastern/Oriental thought
3. Taoist thought
• ‘Knowing others is wisdom. Knowing the self Is enlightenment.’ -Lao Tzu.
• Understanding others requires force but mastering the self requires power and strength.
• The Taoist bible called “Tao Te Ching” gives and explains processes on how to live a good
life through the “Dao” or the “Way” of the World which is the path to happiness and
harmony.
• The nature was never in a hurry that everything happens in its perfect time and its right
schedule such as the blooming of flowers.
• Lao Tzu said “Empty yourself of everything, let your mind become still”.
• Taoist’s principle reiterates how our ego distracts us in seeing the true self. There is a
need to let go to be self-determined, to be what you ought to be.
The Self as a Product of the
Modern World
 The Self as a Product of the
Modern World
• The values of a society changes overtime, and if in case, they do not,
the society is trapped in the challenges of the modern world. The self
then, as a social construct, becomes a product of the modern society
among other constructions.
• The fast paced world has made it more difficult to decipher the self,
since the sources of our identities are no longer stable and secure
(Burkitt, 2008). The very foundation of our society is questioned to
such extent that man tends to veer away from what the society
has always been about. Globalization, as a product of the modern
world, has then affected the way we view the self.
 The Self as a Product of the
Modern World
• The internet age brought an understanding of the self, as a part of the
global world, and not just of the micro-society. With this, the values,
the beliefs, and traditions that the self holds dear, are met with
challenges, criticism, as its authenticity is likewise questioned. The
transformation of the social world resulted in the fragmentation of
the self, as our cultural values become fragmented as well.
• Gergen (as cited in Burkitt, 2008), believes that ‘technologies of social
saturation’ has become vital in the transformation of the social world,
ultimately giving a make-over of the social self. It has, to a certain
extent, questioned our ways of being, and whether it be of good value
or not, has led us to question the self’s authenticity.
The Self(ie) Generation as
Culture Creators
 The Self(ie) Generation as Culture
Creators
• The effect of culture in today’s younger generation must be
highlighted since the Generation Z, also known as the self(ie)
generation, is not considered as a passive user of culture. In fact, they
have become culture creators, who practically live their lives and
present themselves in the virtual world.
• Generation Z, is composed of those born between 1995 and 2010
(Patel, 2017). In the Philippine context, individuals who are included
in this generation are practically in their Senior high school, or
probably in their college years at present, while many of them can be
considered the youngest in today’s workforce.
 The Self(ie) Generation as Culture
Creators

• In Jose Villa’s research (2016) l, entitled Cross-cultural Gen Z, he found

out that a majority of Gen Z will define their cultural identity in
basically diverse means, an exact opposite from the generations who
came before them. The same research showed that this generation
has embraced and balanced multiple cultures that they are moving
their cultural identity beyond simple definitions of race and ethnicity.
 The Self(ie) Generation as Culture
Creators
• The infographic shows how today’s generation is able to create a new cultural
currency that values uniqueness, authenticity, creativity, shareability and recognition
(Morrison, 2015)
• Hence, this generation's relationship with culture has drastically changed. They are
not just consumers of culture anymore, but are considered culture creators, changers,
and collaborators. Their self presentation resolves around the virtual world, Including
their identity and self-construal.
• They (Gen Z/self(ie) Generation) have created a new Cultural Currency that
values uniqueness, authenticity, creativity, shareability and recognition, They are
not just consumers of culture anymore, but are considered culture creators,
changers, and collaborators.
The Self as Reflected in the Collectivist
Teachings of Confucius
 The Self asReflected in the Collectivist
Teachings of Confucius
• China has been known ,to be very strict in its implementation of its rules about
considers social relationships. This is so since it adheres to the teachings of
Confucius, whom it as the supreme sage and the founding father of Chinese
civilization (Schuman, 2015). The influence of Confucius' teachings and
philosophies have been infused particularly East Asian countries like Japan. and
South Korea. and with those who follow the teachings o Confucius.
• At the hear, of Confucianism is a system of social and ethical philosophy rather than
a lid transcendent built on an ancient religious foundation to establish the social
values, institutions, and ideals of traditional Chinese society (Berling, 1996). The
teachings of Confucianism are the very fabric of social relationships in China.
reflecting collectivism to its core.
 The Self asReflected in the Collectivist
Teachings of Confucius

• The self, as understood in the teachings of Confucius, entails the

participation of other members in the society. This is because the
symbiosis of selfhood and otherness is the Confucian concept of the
self as a dynamic process of spiritual development (Tu, 1985). This
invokes the reality that more than a religion, Confucianism is a social
philosophy, delineating the very core of human relationships, with the
end goal of spiritual growth.