Sociological Perspectives of Self PDF

SOCIOLOGICAL PERSPECTIVES OF SELF Prepared by: Maica S. Pineda, RPSy, RPm HENRI DE SAINT-SIMON Henri de Saint-Simon, a French social theorist and one of the early figures in the development of sociology, had a unique perspective on society and the self, although his focus was mo...

SOCIOLOGICAL PERSPECTIVES OF SELF Prepared by: Maica S. Pineda, RPSy, RPm HENRI DE SAINT-SIMON Henri de Saint-Simon, a French social theorist and one of the early figures in the development of sociology, had a unique perspective on society and the self, although his focus was more on social organization and progress than on individual identity. Saint- Simon's ideas are primarily concerned with the broader social structures and their influence on the individual HENRI DE SAINT-SIMON Social Roles and the Self: He emphasized that a person’s identity and self-concept are closely tied to their social function and the contributions they make to the collective well-being of society. In this view, the self is defined by the role one plays in the economic and social order, especially in terms of productivity and usefulness. HENRI DE SAINT-SIMON The Self in Relation to Social Progress: He saw individuals as parts of a larger social organism, where each person has a specific function contributing to the overall progress of humanity. The self is not isolated, instead a component of a greater social body, with personal development being linked to the development of society as a whole. HENRI DE SAINT-SIMON Meritocracy and the Self: He advocated for a meritocratic society, where individuals are valued and positioned according to their abilities and contributions rather than birthright or social class. This implies that an individual's self- worth and social identity are tied to their achievements and the recognition of their talents and contributions to society. HENRI DE SAINT-SIMON Industrialism and the Self: Saint-Simon believed that the industrial era represented a significant shift in social organization and that individuals needed to adapt to these changes. He argued that the self should be aligned with the new industrial order, where collaboration, efficiency, and scientific advancement were key. HENRI DE SAINT-SIMON The Collective Self: In Saint-Simon's thought, there is an emphasis on the collective nature of human identity. The self is not merely an individual entity but is deeply connected to the social group and the broader society. The idea of a "collective self" emerges, where personal identity is intertwined with social roles, responsibilities, and the collective progress of society. HENRI DE SAINT-SIMON Religious Influence on the Self: Saint-Simon also proposed a "New Christianity," where the focus was on improving the conditions of the poor and promoting social harmony. This religious and moral framework suggests that the self should be guided by principles of altruism, with a strong emphasis on social duty and collective well-being. DAVID ÉMILE DURKHEIM Durkheim's perspective on the self is deeply rooted in his broader theories about society, social structures, and collective consciousness. He argued that the self is largely a product of social forces, particularly the influence of society's collective norms, values, and institutions. DAVID ÉMILE DURKHEIM The Self as a Social Product: Durkheim argued that individuals develop their sense of self by participating in society and engaging with the collective consciousness, which encompasses the shared beliefs, values, and norms of a community. DAVID ÉMILE DURKHEIM Collective Consciousness: Central to Durkheim's theory is the concept of collective consciousness, which refers to the set of shared beliefs, ideas, and moral attitudes that operate as a unifying force within society. DAVID ÉMILE DURKHEIM Collective Consciousness: According to Durkheim, the self is heavily influenced by this collective consciousness. Individuals internalize these collective norms and values, which then become a part of their identity and guide their behavior. DAVID ÉMILE DURKHEIM The Role of Socialization: Durkheim believed that hrough socialization, individuals learn the values, norms, and practices of their society, which helps to shape their identity. Social institutions such as family, education, religion, and law play a crucial role in this process, transmitting the collective consciousness to individuals. DAVID ÉMILE DURKHEIM Anomie and the Self: Durkheim introduced the concept of anomie, a state of normlessness that occurs when there is a breakdown of social norms and values. In such conditions, individuals may experience a crisis of identity, as the lack of clear norms and values can lead to confusion about one's role and place in society. DAVID ÉMILE DURKHEIM Anomie and the Self: Anomie can result in feelings of isolation and a weakened sense of self, illustrating the importance of social cohesion and the collective consciousness in maintaining a stable sense of identity. DAVID ÉMILE DURKHEIM The Self and Social Integration: Durkheim argued that the strength and stability of the self are linked to the degree of social integration an individual experiences. In societies with strong social bonds and a high degree of integration, individuals are more likely to have a well-defined and stable sense of self, as they are supported by a clear set of norms and values. DAVID ÉMILE DURKHEIM The Duality of the Self: Durkheim posited that there is a dual aspect to the self: the individual and the social. On one hand, the self consists of personal desires, thoughts, and experiences (the individual aspect). On the other hand, the self is also shaped by the collective norms, values, and roles imposed by society (the social aspect). DAVID ÉMILE DURKHEIM The Duality of the Self: Durkheim believed that the social aspect of the self is predominant, as it is through society that individuals find meaning, purpose, and identity. DAVID ÉMILE DURKHEIM Religion and the Self: Religion, in Durkheim’s view, plays a key role in creating and maintaining the collective consciousness, which in turn shapes the self by providing a sense of belonging and a framework for understanding one's place in the world. ALBERT BANDURA Albert Bandura, a prominent psychologist, is best known for his work in social cognitive theory, particularly his concept of self- efficacy and the role of observational learning in the development of the self. ALBERT BANDURA Social Cognitive Theory: Bandura's social cognitive theory emphasizes the importance of social influences on behavior and the development of the self. He argued that individuals are not passive recipients of external stimuli but active agents who interact with their environment. ALBERT BANDURA Social Cognitive Theory: This interaction between personal factors (such as beliefs and attitudes), behavior, and the environment is what Bandura termed reciprocal determinism. ALBERT BANDURA Self-Efficacy: A central concept in Bandura's theory is self-efficacy, which refers to an individual's belief in their ability to achieve specific goals or perform tasks successfully. High self-efficacy leads to greater confidence in one’s ability to control events in their life, while low self-efficacy can result in feelings of helplessness and doubt. ALBERT BANDURA Self-efficacy is developed through four main sources: 1. Mastery experiences (success in overcoming challenges), 2. Vicarious experiences (observing others successfully performing tasks), 3. Verbal persuasion (encouragement from others), 4. Physiological and emotional states (how one feels about their capabilities). ALBERT BANDURA Observational Learning: Bandura placed significant emphasis on observational learning, also known as modeling, as a key process through which the self is shaped. This process is integral to the development of the self, as people internalize the behaviors and norms they observe in their social environment. ALBERT BANDURA The Role of Social Models: In Bandura's view, social models—such as parents, peers, teachers, and media figures— play important role in the formation of the self. By observing and imitating these models, individuals learn not only specific behaviors but also social norms, values, and attitudes, which contribute to the development of their self- concept. ALBERT BANDURA The Self as Agent: Bandura introduced the concept of human agency, which refers to the capacity of individuals to act independently and make choices that influence their lives and environment. He argued that the self is not merely a product of social forces but an active agent capable of self-regulation, self- reflection, and self- determination. ALBERT BANDURA Moral Agency: Moral Agency involves the ability to make moral judgments and the commitment to act in accordance with those judgments, which shapes the moral dimension of the self. ALBERT BANDURA Impact of Media and Technology: Bandura was also concerned with the impact of media and technology on the self. He argued that media could serve as a powerful source of social modeling, influencing the development of beliefs, attitudes, and behaviors. KARL MARX Karl Marx, one of the most influential social theorists in history, did not focus extensively on the self in the way that some later sociologists did. Marx's ideas about the self are deeply intertwined with his critique of capitalism, his concept of alienation, and his view of human nature. KARL MARX The Self and Human Nature: He argued that the essence of humanity lies in its capacity to work, produce, and transform nature to meet its needs. This process of production is not just a means of survival but also an expression of human potential and creativity. Therefore, the self, in its natural state, is fulfilled through meaningful labor and social relationships. KARL MARX Alienation: Central to Marx's critique of capitalism is the concept of alienation. In a capitalist society, Marx argued, the self becomes alienated in four key ways. Individuals lose their sense of self and become estranged from their true nature and potential. The self, in this context, is distorted and diminished by the conditions of capitalist production. KARL MARX Alienation from the product of labor: Workers are separated from the goods they produce, which are owned and controlled by capitalists. The worker's labor becomes a commodity, and the products of that labor are alien to them. KARL MARX Alienation from the act of production: Workers have little control over the production process and often engage in repetitive, dehumanizing tasks, leading to a loss of creativity and agency. KARL MARX Alienation from others: Capitalism fosters competition and individualism, which undermines genuine social relationships and community. Workers are pitted against each other, eroding social bonds. KARL MARX Alienation from one's own species- being: Marx used the term "species-being" to refer to the inherent nature of humans as creative, communal beings. Under capitalism, workers are alienated from their own humanity because their labor is not an expression of their true nature but is instead a means of survival. KARL MARX Class Consciousness: Marx argued that an individual's sense of self is shaped by their class position in a capitalist society, with identity largely defined by whether one is part of the bourgeoisie or the proletariat. KARL MARX Class Consciousness: Developing class consciousness —awareness of one's class position and conflicts with other classes—is essential for workers to overcome alienation and achieve a true sense of self. By recognizing their shared exploitation and uniting, workers can reclaim their agency and humanity. KARL MARX Material Conditions and the Self: Marx argued that individual consciousness and identity are shaped by material conditions and the economic structure of society. The self cannot be fully understood outside the framework of the broader social and economic forces. The economic base (the mode of production) shapes the superstructure (culture, institutions, and consciousness), KARL MARX Revolution and the Emancipated Self: Marx envisioned a future where the overthrow of capitalism would lead to the emancipation of the self. In a communist society, where the means of production are collectively owned and controlled, individuals would no longer be alienated from their labor, their products, or each other. The self would be fully realized through free, creative, and cooperative labor. MAX WEBER Max Weber, one of the key figures in sociology, provided a rich and complex perspective on the self, shaped by his broader analysis of social action, rationalization, and the impact of culture and religion on individual behavior. Weber’s work primarily focuses on how the self is shaped by social structures, cultural norms, and the processes of rationalization in modern society. MAX WEBER Weber identified four types of social action, which also relate to different orientations of the self. These different types of social action reflect the complexity of the self, which is influenced by rationality, values, emotions, and traditions. Instrumentally Rational Action (Zweckrational): Actions taken with a clear, calculated goal in mind, where the self is focused on efficiency and the achievement of specific ends.. MAX WEBER Value-Rational Action (Wertrational): Actions driven by a commitment to a value or ethical principle, even if it is not the most efficient means to an end. The self is here aligned with a moral or ideological commitment. Affectual Action: Actions motivated by emotions, where the self is driven by feelings and emotional states. Traditional Action: Actions dictated by habit or custom, where the self is guided by long-standing practices and traditions MAX WEBER Rationalization and the Self: One of Weber’s central concerns was the process of rationalization in modern society, where traditional ways of thinking and acting are increasingly replaced by rational, calculated approaches. This process profoundly impacts the self, leading to what Weber called the "disenchantment" of the world. MAX WEBER In a rationalized society, the self is often oriented toward efficiency, predictability, and control. This shift can lead to a more bureaucratic and impersonal self, where individuals may feel constrained by the rules and structures of modern institutions, potentially leading to feelings of alienation and loss of individuality. MAX WEBER The Protestant Ethic and the Self: Weber’s famous work, The Protestant Ethic and the Spirit of Capitalism, examines how religious ideas, particularly those of Protestantism, shaped the development of capitalism and, consequently, the self. He argued that the Protestant ethic, with its emphasis on hard work, discipline, and frugality, fostered a self that is rational, disciplined, and focused on worldly success. MAX WEBER This type of self, according to Weber, is characterized by a sense of duty to work and accumulate wealth, not for personal pleasure, but as a sign of moral worth and divine favor. The internalization of these religious values significantly shaped the identity and behavior of individuals, particularly in capitalist societies. MAX WEBER This type of self, according to Weber, is characterized by a sense of duty to work and accumulate wealth, not for personal pleasure, but as a sign of moral worth and divine favor. The internalization of these religious values significantly shaped the identity and behavior of individuals, particularly in capitalist societies. MAX WEBER Charisma and the Self: Weber also explored the concept of charisma and its impact on the self. Charismatic leaders, according to Weber, possess a unique self- concept that is marked by extraordinary qualities and a sense of mission. These individuals are often seen as having a special connection to the divine or possessing exceptional abilities, which sets them apart from others. MAX WEBER For followers, the self is shaped by their relationship with the charismatic leader, as they often reorient their beliefs and actions to align with the leader's vision. This dynamic illustrates how powerful social influences, such as charisma, can profoundly shape the self. MAX WEBER Social Stratification and the Self: Weber's analysis of social stratification—class, status, and party—offers insight into how social position influences the self. According to Weber, the self is partly shaped by an individual's class position (economic resources), status group (social honor), and party affiliation (political power). These factors contribute to the development of the self by influencing one's life chances, lifestyle, and social identity. MAX WEBER Verstehen and the Self: Weber emphasized the importance of Verstehen—a deep understanding or interpretive understanding of human behavior. He argued that to truly understand the self, sociologists must engage in Verstehen, meaning they must consider the subjective meanings that individuals attach to their actions and the world around them. MAX WEBER This approach highlights that the self is not merely a product of external social forces but is also shaped by the individual's interpretations, meanings, and understandings of their social world. LEWIS HENRY MORGAN Kinship and the Self: Morgan is most famous for his comprehensive studies on kinship, particularly as documented in his work Systems of Consanguinity and Affinity of the Human Family (1871). He argued that kinship systems play a fundamental role in shaping social identity and the self. In many traditional societies, an individual's identity is closely tied to their kinship relations, which dictate not only social roles and responsibilities but also a sense of self within the community. LEWIS HENRY MORGAN The self, according to Morgan’s perspective, is deeply embedded in the web of kinship ties, which provide the primary framework through which individuals understand their place in society. These kinship structures influence everything from marriage practices to inheritance, and thus the way individuals perceive themselves and their relationships with others. LEWIS HENRY MORGAN Cultural Evolution and the Self: Morgan's theory of cultural evolution, as outlined in his book Ancient Society (1877), posits that human societies progress through stages of development: savagery, barbarism, and civilization. This evolutionary perspective implies that the self is also shaped by the level of societal development, with different stages of evolution fostering different types of social identities and self-conceptions. LEWIS HENRY MORGAN For example, in the stage of savagery, the self might be closely tied to immediate kin and subsistence activities, while in the stage of civilization, the self could be more individualistic and influenced by complex social institutions like law, government, and formal education. LEWIS HENRY MORGAN Property and the Self: Morgan also examined the relationship between property systems and social structure, particularly how property ownership and inheritance practices influence social identity. He suggested that as societies evolve, the concept of property becomes more individualized, which in turn affects how people view themselves and their social roles. LEWIS HENRY MORGAN In societies where property is collectively owned or where kinship ties are the primary basis for social organization, the self is more collective and communal. As societies develop more complex property rights and laws, the self becomes more individualistic, with personal wealth and status becoming significant components of identity. LEWIS HENRY MORGAN Gender and the Self: Morgan's work also touched on gender roles within kinship systems, noting that in many early societies, social organization was matrilineal, with descent and inheritance passing through the female line. This matrilineal structure provided women with significant social power and influence, which in turn shaped their sense of self and identity. LEWIS HENRY MORGAN As societies evolved and shifted towards patrilineal systems, the self- conception of individuals, particularly women, also changed, often leading to a reduction in women's social status and a corresponding shift in their roles and identities within the family and society. LEWIS HENRY MORGAN The Self and Social Organization: Morgan's broader interest in social organization suggests that the self is a product of the social structures within which an individual lives. For Morgan, social organization, whether based on kinship, property, or governance, provides the framework within which the self is formed and expressed. LEWIS HENRY MORGAN The self, therefore, is not an isolated or purely individual entity but is shaped by the collective social institutions and cultural practices of a society. This perspective aligns with a broader anthropological view that sees the self as deeply embedded in the social and cultural context.