Community, Rights and the Self: Comparing Critical Realism, George Herbert Mead and Beth Singer

2013 ◽  
Vol 14 (1) ◽  
pp. 73 ◽  
Author(s):  
Stephen Pratten
Author(s):  
Hans Joas

Together with Charles Peirce, William James and John Dewey, George Herbert Mead is considered one of the classic representatives of American pragmatism. He is most famous for his ideas about the specificities of human communication and sociality and about the genesis of the ‘self’ in infantile development. By developing these ideas, Mead became one of the founders of social psychology and – mostly via his influence on the school of symbolic interactionism – one of the most influential figures in contemporary sociology. Compared to that enormous influence, other parts of his philosophical work are relatively neglected.


2004 ◽  
Vol 14 (1) ◽  
pp. 45-68 ◽  
Author(s):  
Margaretha Järvinen

The purpose of the article is to suggest a development of the narrative life history tradition along the lines represented by George Herbert Mead and Paul Ricoeur. This theoretical approach is presented as an alternative to both subjectivist approaches, that continue the search for the solitary, true self behind the life histories, and to structuralist approaches, in which the self and its past experience disappears. In the article a theoretical framework is sketched that a) focuses on “the perspective of the present” but does not lose sight of the past, and b) emphasizes the interactionist dimensions of life histories but also pays attention to the self and its ongoing projects. The reasonings of Mead and Ricoeur are applied to a series of empirical examples, drawn from different areas of life history research. (Time, Narrative, Emplotment, Life Histories, Self, Mead, Ricoeur)


2018 ◽  
Vol 62 (1) ◽  
pp. 34-46
Author(s):  
Magnus Granberg

This analysis of the work of George Herbert Mead and Alfred Sohn-Rethel compares their respective accounts of the formation of the self. The analysis proceeds from two important similarities: the effort to understand self-consciousness not as primordial but as the product of social processes, and the view that these processes form a circuit: the self arises from consciousness’ return to itself, concluding a movement whereby consciousness is first externalized onto objects and then internalized, taking on the insular shape of self-consciousness. What sets the two accounts apart is the site from whence the self returns: objects. In Mead, the self returns from meaningful objects, and this same (intersubjective) meaning is entangled with the process of self-formation. In contrast, for Sohn-Rethel, the self returns from objects whose meaning is not established intersubjectively but objectively: the self is the unintended consequence of commodity exchange. In Mead, interaction among people affords meaning to objects and thus evokes the self; in Sohn-Rethel, interaction among commodities evokes an objective meaning that renders people as selves. Interpretative sociology should attend to the objectively and unconsciously meaningful forms analyzed by Sohn-Rethel. To illustrate this conclusion, reference is made to a certain experience of the social under neoliberalism.


2021 ◽  
Vol 4 (2) ◽  
pp. 147-158
Author(s):  
Melani Kurniasih Sormin ◽  
Ilham Prisgunanto

The results showed that individual PASPAMPRES personnel have thoughts and self-assessment of quality and are superior, have a favorable opportunity for promotion compared to other unit personnel. This study aims to determine how the formation of self-concept in the personnel of the PASPAMPRES unit based on the situation and facts where PASPAMPRES is an elite unit containing selected and qualified soldiers who have certain skills and privileges to be able to carry out Presidential VVIP security duties. A strict personnel admission selection where not all TNI soldiers can pass and have the desired qualifications make PASPAMPRES personnel called superior and elected personnel. The reason this research was conducted was to find out how this situation had its own impact on the self-concept of the selected PASPAMPRES personnel. The theory used is the Symbolic Interactionism theory by George Herbert Mead, Self-Concept and Group Thought Theory. This research methodology uses a constructivism paradigm with a qualitative approach and data collection techniques using interviews. The focus of this research focuses on how the mind, self, and society as well as the climate of the PASPAMPRES unit can influence the formation of personnel self-concept.


2013 ◽  
Vol 2013 (1) ◽  
Author(s):  
Christian Hjortkjær ◽  
Søren Willert

AbstractThis paper examines the striking similarity between Kierkegaard’s and Mead’s theories of the self as relation, reflection and process as well as the normativity behind these theories. It is claimed that the theologian and the social psychologist share the view that the human being is an ethical being because its self is a dual relation; it relates to itself and in this relating it relates to an Other. Thus, regardless of their diverging views on the nature of this Other, they both define that of becoming a self as an unavoidable task: the task of standing in an ethical relation to oneself and to the Other. It is argued that differences in professions can be overcome: while reading Kierkegaard in the light of Mead helps to underline the relational character of Kierkegaard’s ethical notions, reading Mead in the light of Kierkegaard underlines the normative aspect of Mead’s social psychology.


Author(s):  
P. J.M Van Niekerk ◽  
R. L. Van Niekerk ◽  
H. Mushonga ◽  
A Dogger

This article addresses a process that occurs when applying narrative therapy during a counselling session, namely moving away from the genogram towards the more effective genograph. Narrative therapy implies that we often talk and share stories about ourselves and that these stories are usually within a social context, whether it is our families, personal relationships or work. Stories are an important aspect in narrative therapy and therefore the counsellor must be aware of a family’s different contexts both as a family system, and as a group of individual members. The article takes as point of departure the thoughts of Charles Horton Cooley and George Herbert Mead and their influence on the development of the ‘self’ and the construction of our social reality within this process. It further argues in favour of the use of a genograph as a symbolic representation of the personal meanings of a family member’s experience of the dominant and alternative stories with which they live.


2016 ◽  
Vol 6 (2) ◽  
Author(s):  
David E. Scharff

Enrique Pichon-Rivière, a pioneer of psychoanalysis, worked and wrote in Argentina in the mid-twentieth century, but his work has not so far been translated into English. From the beginning, Pichon-Rivière understood the social applications of analytic thinking, centring his ideas on "el vinculo", which is generally translated as "the link", but could equally be translated as "the bond". The concept that each individual is born into human social links, is shaped by them, and simultaneously contributes to them inextricably ties people's inner worlds to the social world of family and society in which they live. Pichon-Rivière believed, therefore, that family analysis and group and institutional applications of analysis were as important as individual psychoanalysis. Many of the original family and couple therapists from whom our field learned trained with him. Because his work was centred in the analytic writings of Fairbairn and Klein, as well as those of the anthropologist George Herbert Mead and the field theory of Kurt Lewin, his original ideas have important things to teach us today. This article summarises some of his central ideas such as the link, spiral process, the single determinate illness, and the process of therapy.


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