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Advocacy
Published in Michael Farrell, Psychosis Under Discussion, 2017
In addition to a historical-materialist account of mental disorder, symbolic interactionism also has relevance. Symbolic interactionism developed from many sources, typified by the work of several contributors. American sociologist Charles Cooley (1864–1929) proposed the notion of the ‘looking glass self’. This suggests that individuals partly regard themselves as they believe others see them, with implications for the development of the self-concept (Cooley, [1902]/1983). American philosopher George Herbert Mead (1863–1931) considered that social processes were prior to the processes of individual experience, with ‘mind’ arising within the social processes of communication (Mead, [various dates and 1934]/1967). Herbert Blumer (1900–1987), the American sociologist, first coined the term ‘symbolic interactionism’, citing three premises. These were (a) that individuals act towards things according to the meaning that those things have for them; (b) that those meanings derive from social interactions with other people; and (c) that those meanings are dealt with and modified through an interpretative process used by the individual (Blumer, 1986, p. 2, paraphrased).1
Faces
Published in Lisa Jean Moore, Monica J. Casper, The Body, 2014
Lisa Jean Moore, Monica J. Casper
Charles Horton Cooley was an American economist and sociologist who lived from the 1860s through the first third of the 20th century. He was the author of numerous articles and books, including Human Nature and the Social Order (1902). His most well known concept is “the looking-glass self.”
What is the self?
Published in Tamara Ownsworth, Self-Identity after Brain Injury, 2014
However, for most adolescents a more unifled self-system emerges with self-definitions based on both psychological (e.g., beliefs and ideology) and social characteristics. In particular, adolescents incorporate significant others’ views, or how they perceive that others perceive them, into their own self-concept; a concept referred to by sociologists as the ‘looking glass self’ (Cooley, 1902) and ‘generalised other’ (Mead, 1934), as discussed in more detail later in this chapter. Peer evaluation and the reactions of close friends become increasingly important sources of self-definition. The capacity to reflect on one's past and future selves and recognise both conscious and unconscious thought processes forms in adolescence, enabling more complex notions of self to emerge (Damon & Hart, 1982). Cognitive development in perspective taking and abstract reasoning skills contributes to the changing structure of self. During early adolescence there is often oscillation between positive and negative attributes of self, depending upon the relational context. In later adolescence positive and negative qualities are recognised in unison, and a more balanced and integrated sense of self forms that is governed by personal standards and notions of self in the future (Harter, 2012).
The perceived impact of fluency on personalities of adults who stutter: implicit evidence of self-stigma
Published in Logopedics Phoniatrics Vocology, 2021
Tricia Hedinger, Kristen Eskridge, Ellie Porter, Daniel Hudock, Tim Saltuklaroglu
Applying the SAM model [23] to these findings, it appears that PWS personality ratings were influenced by similar contrast effects that were observed in fluent speakers in the Banerjee et al. [17] study. PWS cognitively separated their true selves from their fluent (mentalized) counterparts by rating their fluent counterparts more positively in domains of Neuroticism and Extraversion. In other words, they saw their true selves in a more negative light than their fluent counterparts. These findings present additional evidence of self-stigma in PWS. It is particularly interesting that these perspective-related (stuttering vs fluent) personality differences obtained from PWS are similar in respect to both domains (Neuroticism and Extraversion) and the magnitude (∼11 point differences) to those observed in fluent speakers in the Banerjee et al. study. This similarity suggests that self-stigma mirrors public stigma, at least as it relates to personality aspects of stuttering. This mirroring is plausible considering that self-stigma is thought to arise from the internalization of negative stereotypes that are propagated via public stigma. It is consistent with the notion of a “looking-glass” self, in which individuals adjust their self-perception to match the perception of others [27].
Being Treated as an Instrument: Consequences of Instrumental Treatment and Self-Objectification on Task Engagement and Performance
Published in Human Performance, 2021
Cristina Baldissarri, Luca Andrighetto
Perception of being treated as an instrument by their supervisor or organization primarily leads workers to internalize this objectifying gaze – that is, to self-objectify (Baldissarri et al., 2014; Fredrickson & Roberts, 1997). This altered self-perception can be defined through the objectifying dimensions above mentioned: instrumentality, a self-view as instrument-like rather than human-like, and a self-denial of humanness, a decreased self-attribution of human states. For example, in the work domain, research showed that the same work features that lead to objectifying workers (repetitiveness, fragmentation, and other-direction) could bring workers themselves to self-perceive as instrument-like and to self-attribute fewer of the mental states that define human beings (Baldissarri, Andrighetto, Gabbiadini, & Volpato, 2017). This process of internalizing is well explained by the Self-Objectification Theory (Fredrickson & Roberts, 1997) and the concept of the looking-glass self (Cooley, 1902), according to which the sense of self is a social construction that reflects the way people are seen and treated by others. Consequently, just as sexually objectified women internalize the external view that portrays them as sexual tools useful for male enjoyment, a similar process occurs in the work domain, where workers internalize the organizational or supervisor’s objectifying gaze and perceive themselves as mere instruments useful to achieving others’ economic goals. The link between the objectifying gaze and working self-objectification is also well represented by the organizational analysis on reification. In particular, Honneth (2008) argued that reification deeply shapes workers’ identity, such that they perceive the environment and other people as objects and, crucially, “they come to see themselves as objects” (Islam, 2012, p. 40).