UTS-CHAPTER-2-SOCIOLOGY

CHAPTER 2:
SOCIOLOG
Y
Presented by:
Acero, Mary Grace G.
Agus, Maria Aidenne Joy S.
Aleonar, Francis Andrea
We rely on others to
provide a “social reality” –
to help us determine what
to think, feel, and do
(Hardin & Higgins, 1996).
1. SOCIOLOGICAL VIEWS OF THE
1.1 The Self as Product of Modern
SELF
Society Among Others
- With modernization, the self
becomes a “delocalized” self
- Stability of one’s self-identity is
no longer based on pre-given
traditional broad definition of the
self.
- The struggle for one’s individuality is
SELF
only possible in modern society where
religio-theological traditions are
gradually replaced by rational and
scientific calculations; and the
intimate personal affiliations are
replaced by exceedingly impersonal
associations brought about by
urbanized way of life. (Clifford Geertz,
1. The newfound freedom threatens
SELF
the very authenticity of the self (e.g.
love).
2. Alienation (Marx) – human beings
haunted by the very images they have
created
3. Objectification of the body (e.g.
medical practice)
4. Dehumanization of self
1.2 Self as Necessary Fiction
- Self for Nietzsche, is the sum of

individual’s action, thoughts and
feelings.
- Self is nothing more than a
metaphor, a representation of
something abstract; symbolic.
1.3 Post-modern View of the Self
- Self is a narrative, a text written and
rewritten. Self is a story. It is dynamic.
- According to N. Green, self is
“digitalized” in cyberspace, a virtual of
who we are.
- The self is seen in websites or social
media – face book, twitter, instagram,
etc.
The following are the
1. Information technology dislocates
manifestations:
the self, thus, self is “digitalized” in
cyberspace.
2. Global migration produces
multicultural identities.
3. Post-modern selves are “pluralized”
selves.
Social Construction of the Self:
- Self is not discovered; it is made
through the socialization process.
- The individual is an active,
strategizing agent that negotiates for
the definition of himself. (Ikaw ang
gumagawa ng kung ano ka”).
- Self is acquired socially through
language, like symbols.
1.4 Rewriting the Self as an Artistic
Creation
- Nietzsche states that the unity of the
self is not pre-given but accomplished
through conscious effort – transform
self through beautiful work of art.
- Individuals must fashion, care for and
cultivate themselves. We can recreate
ourselves to get hold of the present,
forgive the past and plan the future.
1.4 Rewriting the Self as an Artistic
Rorty: Creation
Contingencies Of
Selfhood – conceal the “ugly” by
reinterpreting the overall aesthetic
contours of the self. This does not
mean that by rewriting the narrative of
herself she will discover something
deep about herself… redescribing
one’s self is just a way of
reinterpreting and redescribing one’s
1.5 Self Creation and Collective
Identity videos) play
- Memories (photographs,
significant role in creating the self and
identity. Memory and forgetting are
most important powers in recreating a
person’s identity. Such memories of
the past include pain, triumph, etc.
Such experiences of the past can be
linked with social transformation.
1.6 Self Creation and the struggle for
cultural recognition
- This is a challenge of self-identity
amidst recognition of racial and ethnic
identities. Self creation is necessarily
grounded on collective solidarities. We
create ourselves by struggling with
cultural hassles then owning the
created self. We hide the ugly part of
our cultural nature. We learn to adjust.
Beyond Self Creation
- The quest or search for self-identity is a product of
modern society but this is complicated by the socio-
cultural sensibilities of postmodernity, new
information technologies and globalization,
reconfiguring ourselves as to gender, sex, ethnocity,
and creating one’s own style, signature,
- Yet the project of self creation is embedded within

imagined communities. The self constantly lives
in this paradox: to pursue self creation within pre-
given, not willfully chosen social circumstances.
Mead’s Theory of Self
George Herbert Mead (1863-
1931) is an American
sociologist best known as a
founder of American
pragmatism, a pioneer of
symbolic interaction theory,
and as one of the founders of
social psychology.
The self, according to Mead,
is made of two components:
the “I” and the “me.” The
“me” represents the
expectations and attitudes of
others (the “generalized
other”) organized into a
social self.
The “I” is the response to the
“me,” or the person’s
individuality. It is the essence
of agency in human action.
So, in effect, the “me” is the
self as object, while the “I” is
the self as subject
(Crossman, 2017).
2.1 Mead’s Three Stages of Development
of Self
Stage 1: The Preparatory
Stage
Stage 2: Play Stage
Stage 3: The Game Stage
The Looking-Glass Self: Our Sense
of Self is Influenced by Others'
Views of Us
The concept of the looking-glass self
states that part of how we see ourselves
comes from our perception of how others
see us (Cooley, 1902).
According to the American sociologist
Charles Horton Cooley (1864-1929),
the degree of personal insecurity you
display in social situations is
determined by what you believe other
people think of you.
2.3 Social Comparison Theory: Our
Sense of Self Is Influenced by
Comparisons with Others
Self-concept and self-esteem are also
heavily influenced by the process of
social comparison (Buunk & Gibbons,
2007; Van Lange, 2008).
THANK YOU!
“I can do all things through Christ
who strengthens me.”
- Philippians 4:13

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CHAPTER 2:

- Self for Nietzsche, is the sum of

- Yet the project of self creation is embedded within

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