The Concept Of Self Concept

When we communicate we influence how others view us and we create an impression, when we receive opinions from others especially our significant other it influences how we feel about ourselves and helps create our self-concept. The reaction of others, your comparison with others, the social roles you play, and the groups of people you identify with all contribute to the development of your self-concept. According to Bevan and Sole part of the way you construct your self-concept is by choosing to accept or reject what other people tell you about yourself. Your self-concept is influenced by the people you surround yourself with and by what they tell you, to keep a positive self-concept it is helpful to surround yourself with someone who is positive and who speaks highly of you. You both must lift each other up and help each other to feel great about yourselves. “To grow and learn about yourself, you must be open-minded about other people 's opinions,” (Bevan and Sole 2014). Your opinions of each other mean a great deal to how you both feel about your selves and how you perceive yourselves. Your self-concept is how you feel about yourself but if you are told everyday of your life that you are ugly you will eventually think that you are a bit ugly, but if you are told you are beautiful you will think you are beautiful. Don’t ever put each other down even if it is unintentionally, always think before you speak! You can criticize or tell one another your thoughts and opinions

How do you view yourself? How do you think others view you? These questions are central to the idea of self- concept how you perceive yourself and how you believe others perceive you impacts your thoughts and ideas your actions and reactions. Your-self concept developed over years through your social interactions with your fellow man. It is what you believe to be your strength and weaknesses. Years of self- evaluation and comparisons to your peers helped to paint the internal picture you feel describe your best.

Introducing the idea of “open communication,” this article arrives at the conclusion that geater self-concept clarity is associated with numerous indicators of adjustment, and possibly promoted by adolescents’ open communication with parents (Morloes, Dijk & Dijk). Further stating issues with self-concept clarity growth may result in amplified internalizing difficulties in adolescence, such as depressive and anxiety symptoms (Morloes, Dijk & Dijk).

The article demonstrates the concept of self-schema through Tory Higgin’s self-discrepancy theory. This is through the three types of self-schema demonstrated by Goddall, who is being asked to leave his position at the University. Firstly, there is the issue of the actual self which according to Higgins would refer an accurate perspective on the individual. It is critical to understand that Goddall is 102 years old and that staff and students have concerns about his ability to work safely. The second type of self-schema shown is the ideal self. Goddall wishes to continue working on campus as he enjoys being a member of the community. The third aspect of Higgin’s theory highlighted is the ought self as Goddall believes he should not be working from home and instead be in an alternative space, such as an office.

We are always in a state of 'being and becoming'. Rogers believed that the 'actualising tendency' is the only motive needed to account for all our behaviour, whether to fill an empty stomach, to produce children or to become independent and happy.

For instance, an individual’s reaction to a circumstance could be different at different times, depending on how the individual perceived the specific circumstance. Rogers felt that the best understanding of behavior was one developed by the organism itself. A core basis of Rogers’ developed therapy was that the organism was the best judge of which direction to move in therapy and the organism was best suited to develop solutions to current issues. A key component of Rogers’ therapy was that of directly relating to the patient in an open and direct way. Rogers’ theory outlines personality development in principles, rather than in stages, as many other personality theories outline. According to Rogers, the main concept of development was for an organism to develop a self concept and to progress from undifferentiated to fully differentiated self. Rogers felt that circumstances were either internalized, and affected development as the organism placed merit on the circumstance, or was ignored because the organism placed no value of the circumstance on their own self. According to Rogers, there was one driving force behind development, self-actualization. According to Hergenhahn and Olson (2007), self-actualization can be defined as “the organism has one basic tendency and striving—to actualize, maintain, and enhance the experiencing organism. Rogers further postulated that there is one central source of energy in the human organism;

Morris in 1934. His theory of the self maintains that the conception a person holds of themselves in their mind emerges from social interaction with others. This is, in effect, a theory and argument against biological determinism because it holds that the self is not at the start there at birth nor necessarily at the beginning of a social interaction, but is constructed and re-constructed in the process of social experience and activity. This means individuals expand their self concept through interactions with other people. Self concept gives a vital motive towards people behaviour. For example, people will not repeat their mistakes once it pointed out by other people. Not only that, the meanings also regulate our behaviour and actions so that people do not act hastily and recklessly. This also make us different and seem disciplined in the current world that people can get popular for doing something stupid and inappropriate in social media platforms like Instagram and

The Theory of Moral Sentiments: A Brief Analysis of Adam Smith’s Theory of Self and Self-Presentation

According to Dictionary.com, the idea or mental image one has of oneself and one's strengths, weaknesses, status, and self-image is known to be the definition of self-concept. To me, self-concept is deeper than simple things about myself like my name or my favorite color. Also, it is deeper than where I was born and my culture. Basically, it is how I think, act, and present myself as a person. My self-concept is more about my inner self and who I am physically, socially, and personally.

A self-concept is our perception of who we are, it’s the core of our existence. A self-concept can be anything about us that stands out in our mind, our ideas about every facet of our selves. Our hope in our future is shaped by our environment but who we can become is a part of our concept, our personal traits are a part of our concept. We want to know if we have a purpose in life and if we are sure that we do what is it? Our self-concept is also how we define ourselves, it’s why we live, it’s our friends and family, it’s our dreams, it’s our past, it’s constantly being shaped and reshaped, our self-concept is as fluid as a river and who we were yesterday is not who we are today or who we will be tomorrow. Our self-concept can also include our physical attributes, the things we have, and who we compare ourselves to. “Individuals’ self-concepts include their sense of who and what they are and are multifaceted entities that encompass the traits, physical attributes, material possessions, beliefs, and goals that individuals use to characterize themselves (Parent, Talley, Schwartz, & Hancock, 2015).”

According to the American Psychological Association (2014), “Resilience is the process of adapting well in the face of adversity, trauma, tragedy, threats or significant sources of stress” (Para. 4). In addition, biological, psychological, social and cultural factors help shape one’s resilience. There are many different theories that lay a foundation for one to begin shaping oneself. One theory isn’t set in stone because identity is an ongoing process.

Till death, humans face the uncertainty to their actions every day but through free will, mankind is able to hypothesize on the metaphysics of the choices made and if they are determined by factors that are not of human control. Conceptual thinkers that practice Philosophy, the study of conscious thinking and deducting from experience, and metaphysics, the study of existence, beliefs, and reality outside a human perception, can bring to light some of life 's most complex questions per perceiver. Greek Philosopher, Aristotle, brought to attention that every experience has the potential to be manipulated by an external influence through various accumulated practices of knowledge, which is most effective assuming the human subject is not aware to the method of influence. The practices of these influences include methods of persuasion that appeal to emotional, ethical, and logical aspects pertaining to his/her attributes. Aristotle gave name to these factors as Pathos (persuasion through emotion), Ethos (persuasion through ethics), and logos (persuasion through logic). These concepts suggest that the subject is able to control but is also vulnerable to manipulation. The deeper the experiencer questions and configures the realities and illusions of the perceived world, the more realistic it seems to have the possible existence of both scenarios. These are ideas that have the potential for different opinions and views by each percipient; for it is highly unlikely for two

     Man’s individuality embodies numerous traits and self-concept holds the predominant of these traits according to Rogers. It helps the person understand personality and social development, for it is through the developing self-concept that man form increasingly stable picture of their selves, partly, reflected by others in their surroundings (Craig;1996,p.367). As the person interacts with his environment, such as peer groups, school, community and most especially the family, these concepts are constructed. Many developmentalists believe that infants are born without a sense of self (Shaffer, 1989), therefore, we can say that we develop our self-image as we

Communication is defined by the Merriam-Webster dictionary as, “the act or process of using words, sounds, signs, or behaviors to express or exchange information or to express your ideas, thoughts, feelings, etc., to someone else.” Communication is something everyone in the world does on a daily basis. Just like there are many different kinds of people; there are many different kinds of forms of communications as well. People are complex structures that require many parts working together; some of those parts can be seen and others cannot. The concept of self-awareness can be explained as a four-quadrant model called the Johari window. It includes thing that you know, and do not know, about yourself; as well as things that other know, and do not know, about you. In other words, the Johari Window enables people to view themselves as others see them, which give a unique perspective way of looking at relationships and the communication process. In this essay we will go over other some “self analysis” questions that include awareness and perception. As far as my own personal communication style goes, the areas that stand out to me the most are my listening skills and the way I make eye contact.

The concept of self and selflessness is prime to all Indian philosophies. Two of India’s philosophical systems, Jainism and Buddhism, teach renunciation of the self in order to reach Samadhi and Dharma (i.e. enlightenment, breaking free from the cycle of rebirth and correct living) (Collins, 1990). While Jainism strongly espouses denial of self, both as an ideological concept and as a tangible reality, Buddhism teaches renunciation of self by way of still using the self as a vehicle for such understanding. While this may seem paradoxical, Buddhism uses the Four Noble Truths to espouse how the mind and sensory system can be used by the budding Buddhist to learn that the phantasmagorical and phenomenological aspects of the world are truly illusory. In this sense, Jainism represents absolutist denial of the self while Buddhism represents paradoxical renunciation of the self by way of utilizing the self towards understanding the porous nature and falseness of such a construct. Thus, many Indian philosophies take the denial of the self as a prime tenet of life. However, the gradations between such systems are intriguing, as is the case with Jainism and Buddhism.