زبان‌ورزی

🍁The Self and Language

✍🏻 DeLamater et al:

To have a self is to have the capacity to engage in reflexive actions – to plan, observe, guide, and respond to our own behavior (Bandura, 1982; Mead, 1934). Humans with selves can do these things in ways that (most) animals cannot.

Our understanding of reflexive behavior and the self is drawn from symbolic interaction theory, with its focus on how the individual is shaped by social interaction and society. By definition, the self is the individual, viewed as both the source and the object of reflexive behavior. The self is both active (the source that initiates behavior) and passive (the object toward whom reflexive behavior is directed). The active aspect of the self is labeled the I, and the object of selfaction is labeled the me (James, 1890; Mead, 1934).

It is useful to think of the self as an ongoing process (Gecas & Burke, 1995), a continuous loop between the I and the me. Action involving the self begins with the I – a spontaneous impulse to act, often responding to a social situation. For example, Deni wants to see Keisha. In the next moment, that impulse becomes the object of self-reflection – using internalized standards from others – and, hence, is evaluated by the me (“If I don’t work on that paper tonight, I won’t get it done on time and would be a bad student”). Next, Deni has an impulse responding actively to this self-awareness, another I phase (“But I want to see Keisha, so I won’t write the paper”). This impulse, in turn, becomes the object to be judged, again using the me (“That would really hurt my grade”). So, Deni exercises self-control and sits down to write. The I and me phases continue to alternate as every new action (I) becomes, in the next moment, the object of self scrutiny (me). Through these alternating phases of self, we plan, act, monitor our actions, and evaluate outcomes (Markus & Wurf, 1987).

Mead (1934) portrays action as guided by this internal dialogue. While animals respond to their environment through a stimulus– response pattern, human beings have this I– me capacity to modify their response to any stimulus. People engage in conversations in their minds as they regulate their behavior. They use words and images to symbolize their ideas about themselves, other persons, their own actions, and others’ probable responses. to them. This description of the internal dialogue suggests there are three capacities human beings must acquire in order to engage successfully in action: they must (1) develop an ability to differentiate themselves from other persons, (2) learn to see themselves and their own actions as if through others’ eyes, and (3) learn to use a symbol system or language for inner thought. This happens early in development; alongside learning a language, we develop a capacity to both make choices and imagine how others view those choices. Children come to differentiate themselves and how they learn to view themselves from others’ perspectives. (DeLamater et al, 2024: 106 - 107)

Long ago, Cooley (1909) noted the close tie between role-taking and language skills. One of the earliest signs of role-taking skills is the correct use of the pronouns you and I. To master the use of these pronouns requires taking the role of the self and of the other simultaneously. Most children firmly grasp the use of I and you by the middle of their third year (Clark, 1976). This suggests that children are well on their way to effective role-taking at this age. Studies indicate that children develop the ability to infer the thoughts and expecta-tions of others between ages 4 and 6 (Hig-gins, 1989). Thus, the expectations of parents, teachers, and friends form standards for us to judge our thoughts and behaviors. (ibid; 108)

📚 DeLamater, John D. & Collett, R Jessica L. & Hitlin, Steven. (2024). Social Psychology. 10th edition. UK: Routledge.

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879 viewsedited  Sep 6, 2024 at 07:34

🍁The Self and Language

✍🏻 DeLamater et al:

To have a self is to have the capacity to engage in reflexive actions – to plan, observe, guide, and respond to our own behavior (Bandura, 1982; Mead, 1934). Humans with selves can do these things in ways that (most) animals cannot.

Our understanding of reflexive behavior and the self is drawn from symbolic interaction theory, with its focus on how the individual is shaped by social interaction and society. By definition, the self is the individual, viewed as both the source and the object of reflexive behavior. The self is both active (the source that initiates behavior) and passive (the object toward whom reflexive behavior is directed). The active aspect of the self is labeled the I, and the object of selfaction is labeled the me (James, 1890; Mead, 1934).

It is useful to think of the self as an ongoing process (Gecas & Burke, 1995), a continuous loop between the I and the me. Action involving the self begins with the I – a spontaneous impulse to act, often responding to a social situation. For example, Deni wants to see Keisha. In the next moment, that impulse becomes the object of self-reflection – using internalized standards from others – and, hence, is evaluated by the me (“If I don’t work on that paper tonight, I won’t get it done on time and would be a bad student”). Next, Deni has an impulse responding actively to this self-awareness, another I phase (“But I want to see Keisha, so I won’t write the paper”). This impulse, in turn, becomes the object to be judged, again using the me (“That would really hurt my grade”). So, Deni exercises self-control and sits down to write. The I and me phases continue to alternate as every new action (I) becomes, in the next moment, the object of self scrutiny (me). Through these alternating phases of self, we plan, act, monitor our actions, and evaluate outcomes (Markus & Wurf, 1987).

Mead (1934) portrays action as guided by this internal dialogue. While animals respond to their environment through a stimulus– response pattern, human beings have this I– me capacity to modify their response to any stimulus. People engage in conversations in their minds as they regulate their behavior. They use words and images to symbolize their ideas about themselves, other persons, their own actions, and others’ probable responses. to them. This description of the internal dialogue suggests there are three capacities human beings must acquire in order to engage successfully in action: they must (1) develop an ability to differentiate themselves from other persons, (2) learn to see themselves and their own actions as if through others’ eyes, and (3) learn to use a symbol system or language for inner thought. This happens early in development; alongside learning a language, we develop a capacity to both make choices and imagine how others view those choices. Children come to differentiate themselves and how they learn to view themselves from others’ perspectives. (DeLamater et al, 2024: 106 - 107)

Long ago, Cooley (1909) noted the close tie between role-taking and language skills. One of the earliest signs of role-taking skills is the correct use of the pronouns you and I. To master the use of these pronouns requires taking the role of the self and of the other simultaneously. Most children firmly grasp the use of I and you by the middle of their third year (Clark, 1976). This suggests that children are well on their way to effective role-taking at this age. Studies indicate that children develop the ability to infer the thoughts and expecta-tions of others between ages 4 and 6 (Hig-gins, 1989). Thus, the expectations of parents, teachers, and friends form standards for us to judge our thoughts and behaviors. (ibid; 108)

📚 DeLamater, John D. & Collett, R Jessica L. & Hitlin, Steven. (2024). Social Psychology. 10th edition. UK: Routledge.

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