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Topic: I and the me

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In the News (Fri 19 Jul 19)

  George Herbert Mead: Mind Self and Society: Section 22: The "I" and the "me"
As given, it is a "me," but it is a "me" which was the "I" at the earlier time.
The separation of the "I" and the "me" is not fictitious.
The "me" does call for a certain sort of an "I" in so far as we meet the obligations that are given in conduct itself, but the "I" is always something different from what the situation itself calls for.
www.brocku.ca /MeadProject/Mead/pubs2/mindself/Mead_1934_22.html   (2178 words)

  Mead - The Work - "I" and "Me"   (Site not responding. Last check: )
Mead tried to clarify his views of the social foundation of the self and his concomitant belief that "the self does not consist simply in the bare organiza- tion of social attitudes," by introducing the distinction between the "I" and the "me." Both "I" and "me" necessarily relate to social experience.
The attitudes of the others constitute the organized 'me,' and then one reacts toward that as an 'I'." As a "me" the person is aware of himself as an object.
The "me" is the self as conceived and apprehended in terms of the point of view of significant others and of the community at large.
www2.pfeiffer.edu /~lridener/DSS/Mead/MEADW4.HTML   (633 words)

 Classical Texts in Psychology -- Mead (1913)
On the other hand, the stuff that goes to make up the "me" whom the "I" addresses and whom he observes, is the experience which is induced by this action of the "I." If the "I" speaks, the "me" hears.
It is not the "I" that is implied in the fact that one presents himself as a "me. " And the "me" of introspection is the same "me" that is the object of the social conduct of others.
The "me" whom he addresses is the "me," therefore, that is similarly affected by the social conduct of those about him.
psychcentral.com /classics/Mead/socialself.htm   (2334 words)

 Topics — ‘I’ and Being
One is free to be me as-I-am, benign and beneficial in disposition.
One is able to be a model citizen, fulfilling all the intentions of the idealistic and unattainable moral strictures of ‘The Good’: being humane, being philanthropic, being altruistic, being beneficent, being considerate and so on.
The spiritual view is that ‘I’ as the thinker is the issue and then one is extolled to actively encourage ‘me’ as the feeler to run rampant.
www.actualfreedom.com.au /library/topics/i.htm   (859 words)

 The Abbot's Blog: Six “I’s” and Three “me’s”
He uses “I” and the “me”: the “I” is the deeper self, the “me” the shallower.
The “me” is the source of worry, anxiety, sleeplessness, anger, lust for things, frustration, grief, jealousy, joy of the shallower kind.
Spirituality is concerned with a dying of the “me” and a discovering of the “I” and finding that the “I” is Christ.
lindisfarnecommunity.blogspot.com /2007/06/six-is-and-three-mes.html   (742 words)

 Sample Reactions for EDS 301WR
This sentence forced me to investigate possible reasons pertaining to why the teacher was so harsh: “Jane does not understand why her teacher was so critical and unkind about her writing, or why she chose to belittle rather than instruct” (p.
For me, this means that high school students are more likely to hold mastery goals if the curriculum in the classroom is presented in such a way that it is viewed as important for the students' interests and future goals.
It seems to me that most adults tend to hold the view that they are the adults and the children are just children and must behave according to the adults' wishes.
www.des.emory.edu /mfp/301SampleReactions.html   (9045 words)

 Placing Self-Expression in a Social Context
Following the tenets of symbolic interaction, I saw a dichotomy between the “me” which is a socially constructed self and the “I” which is a more autonomous self.
In my early work I proposed that leisure occurred when the socially created “me” was silent, allowing opportunity for the true self to find expression.
The “I” and the “me” are a dialectic and represent different phases of personal experience.
www.coe.uga.edu /~dsamdahl/Self_Expression.html   (2164 words)

 Nelson -Communication/Everyday Encounters/Chapter Two
Drawing on comments from those students who are willing to share their insights, guide students to see that who we are varies in different relationships and that we communicate in different ways with different people in our lives.
This exercise is designed to illustrate the complementary yet distinct roles of the I and the ME parts of self.
Focus discussion of the presentations on key principles about the I and ME: There are varied versions of both I and ME, the I and ME are both important parts of who we are, and the I and ME collaborate to direct how we come across to others.
www.nelson.com /nelson/communicate/everydayencounters1e/chapter02.html   (1270 words)

 39. Forgive Yourself
For convenience, we will refer to the "I" and the "me." The "I" is the higher self, the enlightened understanding, the executive.
The "me" is what we actually are: our unregenerate will, our activities in the world, our achievements, the person other people know.
It leads to the splitting of the mind in two; and the Greek word for a split mind is "schizophrenia," a word which is in common use today.
www.swedenborgdigitallibrary.org /FHS/fhs39.htm   (2110 words)

 George Herbert Mead (Stanford Encyclopedia of Philosophy)
In trying to differentiate it from the empirical, knowable, “Me,” he states, “The ‘I’ is the transcendental self of Kant, the soul that James conceived behind the scene holding on to the skirts of an idea to give it an added increment of emphasis" (MSC in SW, 141).
One might think of the “Me” as similar to the conscious super-ego in the commentary that it provides, but one would have to be careful not to carry this analogy too far.
If we think of the “Me” as a system, then there are times when the “I” initiates new responses that may or may not be integrated into an existing “Me.” But if they come to be integrated, then there is a time betwixt and between the old and new “Me” system.
plato.stanford.edu /entries/mead   (6240 words)

 selfhood @ the informal education homepage
The 'Me' is the identity that the self develops through seeing its form in the attitudes others take towards it.
It is the agent, the active component of the self as it organizes the attitudes of others, selects objects on which the individual will act, and chooses or commits itself to respond in a certain way (Miller 1973: 60).
The 'me' is, in part, the 'core self' - a non-verbal, implicit awareness that is ceaselessly re-created for every object the brain encounters.
www.infed.org /biblio/b-self.htm   (3947 words)

 George Herbert Mead - Mind, Self, and Society
This process of relating one's own organism tothe others in the interactions that are going on, in so far as it isimported into the conduct of the individual with the conversation ofthe "I" and the "me," constitutes the self.
There follows from this the enormous developmentwhich belongs to human society, the possibility of the prevision ofwhat is going to take place in the response of other individuals, anda preliminary adjustment to this by the individual.
These, in turn,produce a different social situation which is again reflected in whatI have termed the "me," so that the individual himself takes adifferent attitude.
media.pfeiffer.edu /lridener/courses/MINDSELF.HTML   (2518 words)

 'I' and the 'me' - Psychology Wiki
The 'I' and the 'me' are terms central to the social philosophy of George Herbert Mead, one of the biggest influences on the development of the branch of sociology called symbolic-interactionism.
In Mead's understanding, the 'me' is the socialised aspect of the person.
Taken together, the 'I' and the 'me' form the person or the 'self' in Mead's social philosophy.
psychology.wikia.com /wiki/'I'_and_the_'me'   (334 words)

 7: Self
Because we shape our interactions based on the significant people in our lives, our significant others, who we are comes to be shaped by the way that they respond to us and by the mental plays or scripts we run through in calculating how different people perceive us and will respond to us.
The "me" is the direct object, or ourselves as we perceive others see us.
Furthermore, the sense of self is going to be strongly tied to or conditional upon the social surroundings that we are in; a coercive or radically different social environment and set of significant others can force us to dramatically change our sense of what we must do to achieve desired resulsts.
www.facstaff.bucknell.edu /milofsky/Intro/Classnotes/7self910.htm   (1448 words)

 Grad Idea 2003-04 Forum
Listening to her speak was inspirational to me, a much-needed corrective to the strong sense I've had, this fall, that Bryn Mawr is not sure of its mission (an unsureness that bedevils so many of our public meetings) and a call back to what I most value about the work we are doing together here.
It strikes me that poets, like Robert Frost, are able to distill their thoughts and perhaps initially unconscious awareness to an essential essence-perhaps to the core of the I function, using few but carefully selected words.
These strike me as similar to what Duckworth was trying to do in the way she paid (gave?) attention to the participants (that I feel also made others give attention more carefully), and similar to what Habermas proposes when he talks about the rules for democratic discourse.
serendip.brynmawr.edu /forum/viewforum.php?forum_id=221   (15965 words)

 George Herbert Mead - Mind, Self, and Society
This process can be characterized in a certain sense in terms of the "I" and the "me," the "me" being that group of organized attitudes to which the individual responds as an "I."
There follows from this the enormous development which belongs to human society, the possibility of the prevision of what is going to take place in the response of other individuals, and a preliminary adjustment to this by the individual.
He is successful to the degree that the final "me" reflects the attitude of all in the community.
www.northcoast.com /~starfish/mindself.htm   (2864 words)

 "The Social Self" by George Herbert Mead
On the other hand, the stuff that goes to make up the "me" whom the "I" addresses and whom be observes, is the experience which is induced by this action of the "I." If the "I" speaks, the "me" bears.
It is not the "I" that is implied in the fact that one presents himself as a "me." And the "me" of introspective introspection is the same "me" that is the object of the social conduct of others.
This statement of the introspective situation, however, seems to overlook a more or less constant feature of our consciousness, and that is that running, current of awareness of what we do which is distinguishable from the consciousness of the field of stimulation.
varenne.tc.columbia.edu /bib/texts/med00gerg13sociself.html   (2281 words)

 Jach Time
Lazaris talked of "surrendering the separation." They were talking of the "I" and the "me" and to experience rather than describe the experiences.
To me there are so many layers or levels to the Liminal, and each seems to have similar defining characteristics.
One phrase jumped out at me. "If you can consciously define your prison, you can plan and chart your escape." Fear is one prison that we all have in common; it is a prison we all know too well.
www.lazaris.com /publibrary/jachtime.cfm   (2247 words)

 Throwing Bones
The "Me" concept, which Jaynes himself admits is unclear compared to the "I" concept, also in Jaynes involved a self seen from without.
In the Me period, behaviour was controlled by voices, while in the I period, consciousness thinks it controls everything.
The inability of the I to explain the Me is thus shielded by the notion of God, a notion that permits an irrationality that the I claims does not quite have tabs on everything.
nitagundua.blogspot.com   (1037 words)

Me -- the socially reflective portion of the self, providing social control for the actions of the I. Self -- the combination of the I and the Me. Self is a process, not a structure.
The I acts and the me defines the self as reflective of others.
The Me then gives direction regarding future action to the I. Generalized Other -- the typical members of a society or culture.
oregonstate.edu /instruct/theory/si.html   (343 words)

 20th WCP: Impossible Descriptions, Superfluous Descriptions, and Mead's "I"
Our "me" is the organized set of attitudes of others which we ourselves assume; it is passive.
What is "I" in a particular moment can be part of the "me" of a later moment, but in one and the same moment the "I" and the "me" are always distinct.
When the "I" of a self is directed at the "me", it is necessarily directed towards the past of its self.
www.bu.edu /wcp/Papers/Anth/AnthJoha.htm   (3040 words)

 Philosophy Faculty Research Presentations
This paper develops the thesis that the sense of vocation is embedded in the interaction of the "I" and the "me" as conceived by G. Mead.
That critique, it seems to me, properly begins with the study of Aristotle's teaching on care of the soul.
In fact, pragmatists ought not to be secularists; secularism is, as it were, "against their religion." In claiming pragmatists ought not to be secularists, I object to the views Michael Eldridge expresses in his well-received 1998 book on Dewey, Transforming Experience.
www3.baylor.edu /Philosophy/announcements/RD99.html   (1382 words)

 The Psychology of Torture
By attacking both one's biological body and one's "social body", the victim's psyche is strained to the point of dissociation.
Beatrice Patsalides describes this transmogrification thus in "Ethics of the unspeakable: Torture survivors in psychoanalytic treatment": "As the gap between the 'I' and the 'me' deepens, dissociation and alienation increase.
The subject that, under torture, was forced into the position of pure object has lost his or her sense of interiority, intimacy, and privacy.
www.suite101.com /article.cfm/npd/98124   (528 words)

 Untitled Document
Among a group of young car thieves, the person most admired might be the one who has stolen most cars, and the self esteem of that person may be enhanced by this recognition; not values that would be shared by other people in the community.
The 'ME' component is rather deeper and deals with the contents of that experience, i.e.
There may be as many as 100-150 of these cards are the individual is asked to sort them along a continuum from most like me to least like me. While many people find this task quite interesting, and revealing, the technique is probably of questionable validity.
www.chssc.salford.ac.uk /healthSci/psych2000/psych2000/Self.htm   (2369 words)

 The Social Self by George Herbert Mead
One presents himself as acting toward others – in this presentation he is presented in indirect discourse as the subject of the action and is still an object,– and the subject of this presentation can never appear immediately in conscious experience.
This statement of the introspective situation, however, seems to overlook a more or less constant feature of our consciousness, and that is that running current of awareness of what we do which is distinguishable from the consciousness of the field of stimulation, whether that field be without or within.
But besides these contents, the action with reference to the others calls out responses in the individual himself – there is then another “me” criticizing approving, and suggesting, and consciously planning, i.e.
www.marxists.org /reference/subject/philosophy/works/us/mead3.htm   (2209 words)

 Issues of Accuracy in Research
Mead proposed that the self is composed of the "I" and the "me."
"me" - the socialized self that is conscious of social norms, values, and expectations
Mead said that the self is developed in stages through a process called role-taking.
www.ega.edu /facweb/strickland/SOCI1101Online/LESSONS/LESSON03/L03csocializationself.htm   (274 words)

 Countering the User Illusion, Designing for the Me - Susan Harkus
He presents a summary of the research into information theory, starting from the early 19th century, and his conclusions have synergies with the current Australian marketing push to analyse customer brain reactions to phenomena, rather than asking customers themselves 'how they react' and 'what they think'.
He demonstrates that the conscious and unconscious, the I and the Me, are constantly in play, and concludes inevitably that the Me is pre-eminent.
I have been using techniques that target designing for the Me since I first took up online design in the mid-1990s but typically, the design we see everywhere around us continues to throw an avalanche of information at the I.
users.bigpond.net.au /susan_harkus/TheUserIllusion.html   (468 words)

The terms refer to the psychology of the person.
The term 4th World was coined by Manuel Castells to refer to fl holes of social exclusion.
If you use exact copy or modified of this article you should preserve above paragraph and put also : It uses material from the Shortopedia article about "Sociology".
www.shortopedia.com /S/O/Sociology   (1198 words)

 Expanding the Realm of S.I.
His impact stretched from S.I. to structuralism and on to ethnomethodology.
One of his influences was his work in expanding Mead's concept of the I and the Me.
Here, he discussed the tensions that confront the social actor in trying to live up to the expectations of society when enacting the various roles expected of him or her.
socsci.colorado.edu /SOC/SI/si-expanding.htm   (966 words)

 MySpace.com - I and the Mes - Kontakt e-Mail Adresse: claudiagiese@alice-dsl.net, DE - Rock / Punk / Indie - ...
MySpace.com - I and the Mes - Kontakt e-Mail Adresse: claudiagiese@alice-dsl.net, DE - Rock / Punk / Indie - www.myspace.com/iandthemes
I AND THE MES singen zu viel FUCK !!!!!!!!!!
I AND THE MES ZU HART FÜR DEN KIEZ ??????????!!!!!!!!!!
www.myspace.com /iandthemes   (608 words)

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