Rizal Technological University Defining Self-Concept
Rizal Technological University Defining Self-Concept
Rizal Technological University Defining Self-Concept
College of Education
Social Studies Department Self-concept is an overarching idea
we have about who we are—physically,
GE01 Understanding the Self emotionally, socially, spiritually, and in terms
Lesson 1 of any other aspects that make up who we
are (Neill, 2005). We form and regulate our
Objectives: self-concept as we grow, based on the
knowledge we have about ourselves. It is
At the end of the lesson the students multidimensional, and can be broken down
are able to: into these individual aspects.
*Discuss the different theories about For example, you may have a very
self; different idea of who you are in terms of your
*Differentiate “I” and “Me”; physical body, and who you are in terms of
*Ignite interest in discovering the your spirit or soul.
innermost self as foundation of
understanding the self; and The individual’s belief about himself
*Introspects and recite on their or herself, including the person’s attributes
understanding about themselves. and who and what the self is.”
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Topic: Self Concept: A Theory of A similar definition comes from
Self Rosenberg’s 1979 book on the topic; he says
self-concept is:
Who are you? What makes you “you?”
“…the totality of an individual’s thoughts
and feelings having reference to himself
You might answer with “I’m a mother,” or,
“I’m a therapist,” or maybe, “I’m a believer,” as an object.”
“I’m a good friend,” “I’m a brother.”
Self-concept is related to several
other “self” constructs, such as self-esteem,
Maybe you answer with, “I am excellent at
my job,” “I’m an accomplished musician,” or self-image, self-efficacy, and self-
“I’m a successful athlete.” awareness.
The influential self-efficacy
researcher Roy Baumeister (1999) defines
Other responses might fall into the category
of traits: “I’m a kind-hearted person,” “I’m self-concept as follows:
intelligent and hard-working,” or “I’m laid-
Social psychologist Roy Baumeister
back and easy-going.”
says that self-concept should be understood
as a knowledge structure. People pay
The above responses come from
attention to themselves, noticing both
your internal sense of who you are. This
their internal states and responses and
sense is developed early in life, but it goes
their external behavior. Through such self-
through constant evaluation and adjustment
awareness, people collect information about
throughout the lifespan.
themselves. Self-concept is built from this
information and continues to develop as
In psychology, this sense of self has
people expand their ideas about who they
a specific term: self-concept.
are.
It's worth emphasizing that while this In other words, once the actions of
distinction is utilized in sociological circles, it the “I” have become objectified and known,
is grounded philosophically for Mead. His by definition they have become a “Me.” The
target, in part, is no less than the idea of the status of the “I” is interesting in Mead. In
transcendental ego, especially in its Kantian trying to differentiate it from the empirical,
incarnation. It is also important to note that knowable, “Me,” he states, “The ‘I’ is the
the “I” and “Me” are functional distinctions for transcendental self of Kant, the soul that
Mead, not metaphysical ones. He refers to James conceived behind the scene holding
them as phases of the self, although he more on to the skirts of an idea to give it an added
typically uses the word self to refer to the increment of emphasis”. However, this
“Me”. statement should not to be interpreted as
endorsing the notion of a transcendental
The self that arises in relationship to ego. Mead is seeking to emphasize that the
a specific generalized other is referred to as “I” is not available to us in our acts, that is, it
the “Me.” is only knowable in its objectified form as a
“Me.” This point is clarified by a remark that
The “Me” is a cognitive object, which directly follows the statement just cited.
is only known retrospectively, that is, on
reflection. When we act in habitual ways we Therefore:
are not typically self-conscious. We are
engaged in actions at a non-reflective level. According to Mead's theory, the self
However, when we take the perspective of has two sides or phases: 'me' and 'I.'
the generalized other, we are both
“watching” and forming a self in relationship The 'me' is considered the
to the system of behaviors that constitute this socialized aspect of the individual. The
generalized other. So, for example, if I am 'me' represents learned behaviors, attitudes,
playing second base, I may reflect on my and expectations of others and of society.
position as a second baseman, but to do so This is sometimes referred to as the
I have to be able to think of “myself” in generalized other. The 'me' is considered a
relationship to the whole game, namely, the phase of the self that is in the past. The
other actors and the rules of the game. We 'me' has been developed by the knowledge
might refer to this cognitive object as my of society and social interactions that the
(second baseman) baseball self or “Me.” individual has gained.
Perhaps a better example might be to think
of the self in relationship to one's family of The 'I', therefore, can be
origin. In this situation, one views oneself considered the present and future phase
from the perspective of the various sets of of the self. The 'I' represents the individual's
behaviors that constitute the family system. identity based on response to the 'me.' The
'I' says, 'Okay. Society says I should behave
The responses of the “I” are non- and socially interact one way, and I think I
reflective. How the “I” reacts is known only on should act the same (or perhaps different),'
reflection, that is, after we retrospect. and that notion becomes self.
(2) the social self (e.g., how we Activities you do that improve the
interact and portray ourselves within different well-being of your physical health.
groups, situations, or persons); and
4) Mental Self-Care
5) Social Self-Care
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