Cooley’s Human Nature & The Social Order Pt: 2

The Various Phases of the I Self and self-seeking are healthy and respectable traits of human nature. The question is, “What are those things that we call egotism and selfish?” Self and self-seeking are healthy and respectable traits of human nature. The question is, “What are those things that we call egotism and selfish?” It is not self assertion that is stigmatized, but the assertion of a kind of phase of self that is obnoxious. It is not self assertion that is stigmatized, but the assertion of a kind of phase of self that is obnoxious. The most common form of selfishness is the failure to subordinate sensual impulses to social feeling. This results from the apathy of the imaginative impulse that effects this subordination. The most common form of selfishness is the failure to subordinate sensual impulses to social feeling. This results from the apathy of the imaginative impulse that effects this subordination. A person who lacks tact in face-to-face intercourse gives the impression of an egotistical person. A person who lacks tact in face-to-face intercourse gives the impression of an egotistical person. A person who has tack can see far enough into the mind of the person that they are conversing with. A person who has tack can see far enough into the mind of the person that they are conversing with.

Selfishness Selfishness is an impulse of the self. Selfishness is an impulse of the self. Selfishness is narrowness, littleness, defect, or an inadequacy of imagination. Selfishness is narrowness, littleness, defect, or an inadequacy of imagination. On the other hand, a selfish person is one who falls below these standards. That is they are over preoccupied with their self. On the other hand, a selfish person is one who falls below these standards. That is they are over preoccupied with their self. Egotism is not something additional to ordinary human nature, but a lack of it. Egotism is not something additional to ordinary human nature, but a lack of it. Egotism is a matter of character rather than form. Egotism is a matter of character rather than form. Extreme instability always results in selfishness. The weak lack the sympathy that enables people to penetrate the lives of others and the self control necessary to make sympathy effective. Extreme instability always results in selfishness. The weak lack the sympathy that enables people to penetrate the lives of others and the self control necessary to make sympathy effective. The other type of egotism related to the person who has stability of mind and conduct, but who withholds sympathy. The other type of egotism related to the person who has stability of mind and conduct, but who withholds sympathy.

There are two types of motives – self-motive and other-motives. There are two types of motives – self-motive and other-motives. A productive mind must have self-feeling and gloat over it. It is only in this way that we learn to define arrange and express it. A productive mind must have self-feeling and gloat over it. It is only in this way that we learn to define arrange and express it. By having self consciousness we are aware of the special tendencies that we assert in production or learn how to express them. By having self consciousness we are aware of the special tendencies that we assert in production or learn how to express them. There are different kinds of egotism, which are divided according to the greater or lesser stability of the egotist character. There are different kinds of egotism, which are divided according to the greater or lesser stability of the egotist character. They may be divided into those of the unstable and those of the rigid type. They may be divided into those of the unstable and those of the rigid type. There are many phases of the aggressive self: There are many phases of the aggressive self: 1) In response to imagined approval we have pride, vanity, or self- respect.

2) In response to imagined censure we have resentment. The more humble self is also treated in a similar way. Pride and vanity are apply to the forms of self-approval. They may be used to indicate a more or less stable attitude of the social self towards the world. Pride and vanity are apply to the forms of self-approval. They may be used to indicate a more or less stable attitude of the social self towards the world. It may be said that pride is the form that the social self-takes in a more rigid self-sufficient mind. It may be said that pride is the form that the social self-takes in a more rigid self-sufficient mind. Self reverence means reverence for a higher or ideal self. It refers simply to the best the individual can make out of life. Self reverence means reverence for a higher or ideal self. It refers simply to the best the individual can make out of life. The highest self is a social self. This is because it is a product of constructive imagination working with the material that the social experience supplies. The highest self is a social self. This is because it is a product of constructive imagination working with the material that the social experience supplies.

The Looking Glass Self The Looking Glass Self has three principal elements: The Looking Glass Self has three principal elements: 1. The imagination of our appearance to others. 2. The imagination of judgment of our appearance by the other person. 3. Some sort of self feeling such as pride or mortification 3. Some sort of self feeling such as pride or mortification The concept of the Looking Glass Self demonstrates a self-relation, on how one views himself not as a solitary phenomenon, but rather includes the views of others The concept of the Looking Glass Self demonstrates a self-relation, on how one views himself not as a solitary phenomenon, but rather includes the views of others Once those views are internalized, the individual looking at oneself thru the paradigm of “The Other,” have some sort of feeling of the predicted reactions the other person will most-likely make. Once those views are internalized, the individual looking at oneself thru the paradigm of “The Other,” have some sort of feeling of the predicted reactions the other person will most-likely make.

George Herbert Mead’s Generalized Other Generalized Other Generalized Other The Generalized Other or “General Awareness,” can only occur when one understands both the play and game stages. The Generalized Other or “General Awareness,” can only occur when one understands both the play and game stages. Through the Play Stage – one learns the imitation of roles Through the Play Stage – one learns the imitation of roles Game stage – a person gains the ability to take the role of “The Other” and the person understands the interactions between that role. Game stage – a person gains the ability to take the role of “The Other” and the person understands the interactions between that role. The Generalize Other Is like a role, it’s a perspective in which the person must imaginatively adopt to the understand how to conduct himself within the game The Generalize Other Is like a role, it’s a perspective in which the person must imaginatively adopt to the understand how to conduct himself within the game To obtain the Generalized Other One must have a completely understanding of his role and the roles of all the individuals within the role set. To obtain the Generalized Other One must have a completely understanding of his role and the roles of all the individuals within the role set.

Discussion Question When Comparing Cooley’s “Looking Glass Self” to Mead’s “Generalized Other,” what would one conclude about the application of both these theories on the individual? When Comparing Cooley’s “Looking Glass Self” to Mead’s “Generalized Other,” what would one conclude about the application of both these theories on the individual?

The Social Consciousness Cooley illustrates his concepts of “The Mind” Cooley illustrates his concepts of “The Mind” What is the “The Mind?” What is the “The Mind?” Cooley Argues that “The Mind” is the theater of conflict for an infinite number of impulses; Cooley Argues that “The Mind” is the theater of conflict for an infinite number of impulses; Impulses in which the mind is ever striving to produce some sort of unication or harmony Impulses in which the mind is ever striving to produce some sort of unication or harmony The Unity of our Social Mind consist in organization of these impulses The Unity of our Social Mind consist in organization of these impulses Our Thoughts are Always, in some form, “Imaginary Conversions” that presents itself to us as an imagined voice that help one relay judgment. Our Thoughts are Always, in some form, “Imaginary Conversions” that presents itself to us as an imagined voice that help one relay judgment. Social Consciousness Which can be defined as the awareness of society and societal expectations, Which can be defined as the awareness of society and societal expectations, It is inseparable from self consciousness; because we can hardly think of ourselves excepting with references to a social group of some sort, nor of a group excepting with reference to ourselves. It is inseparable from self consciousness; because we can hardly think of ourselves excepting with references to a social group of some sort, nor of a group excepting with reference to ourselves.

One if the functions of Social Consciousness is Judgment. One if the functions of Social Consciousness is Judgment. The question of right and wrong, as it present itself to any particular mind, is a question of the complete practicable organization of the impulses with which that mind finds itself compelled to deal with. The question of right and wrong, as it present itself to any particular mind, is a question of the complete practicable organization of the impulses with which that mind finds itself compelled to deal with. For the individual determining his/hers own conduct, conscience is the only moral guide. For the individual determining his/hers own conduct, conscience is the only moral guide. To violate one own consciousness is too commit moral suicide To violate one own consciousness is too commit moral suicide Conscience is not a variable, because what is right or “The Right” cannot be measured using an conclusive universal formula Conscience is not a variable, because what is right or “The Right” cannot be measured using an conclusive universal formula The Ethical self The Ethical self The Ethical Self is not less or part of a self, but rather its more of a self, because it is a fuller, more highly organized expression of personality The Ethical Self is not less or part of a self, but rather its more of a self, because it is a fuller, more highly organized expression of personality

It is important for many purposes to emphasize the fact that the ethical self is always a public self; but it is equally true and important that it is also a private self It is important for many purposes to emphasize the fact that the ethical self is always a public self; but it is equally true and important that it is also a private self Ethical thinking and feeling, like all our higher life, has both its individual and social aspects with an emphasis on neither. Ethical thinking and feeling, like all our higher life, has both its individual and social aspects with an emphasis on neither. However we can conclude that our heritage and life experiences are the prime make-up of the ethical self. However we can conclude that our heritage and life experiences are the prime make-up of the ethical self.

Discussion Question What role does Social Consciousness play in the development of “The Self,” and how does Cooley’s concepts of the mind aid the process? What role does Social Consciousness play in the development of “The Self,” and how does Cooley’s concepts of the mind aid the process?