http://www.worldhistory.com/wiki/S/Self-(psychology).htm
http://www.worldhistory.com/wiki/S/Self-awareness.htm
http://www.worldhistory.com/wiki/S/Self-concept.htm
http://www.worldhistory.com/wiki/S/Self-Control.htm
http://www.worldhistory.com/wiki/S/Self-harm.htm
The Self is a key construct
in several schools of Psychology. Usages differ between theorists and
fields of study, but in general the self refers to the conscious, reflective
personality of an individual. The study of the self involves significant
methodological problems, especially concerning consciousness. Some of these are taken up in philosophy of mind and metaphysics.
Perhaps the best-known account of
the self is Freud's theory of the tri-partite function of the self, involving ego, id and superego processes. Many theorists, however,
would bring under the heading of the self only what Freud regarded as ego
processes.
Self-awareness is the ability to perceive one's
own existence, including one's own traits, feelings and behaviours. In an
epistemological sense, self-awareness is a personal understanding of the very
core of one's own identity. It is the basis for many other human traits, such
as accountability and consciousness, and as such is often the subject
of debate among philosophers. Self-awareness can be perceived as a
trait that people possess to varying degrees beyond the most basic sentience
that defines human awareness. This trait is one that is normally taken for
granted, resulting in a general ignorance of one's self that manifests as odd
contradictory behavior. This ignorance of one's own self is viewed in
existentialism and Zen buddhism as the source of much human suffering, as noted
by the famous saying from Zen buddhism "we are each the source of our own
suffering."
The self-concept (self-identity) is the mental
notion an animal has about its physical, psychological, and social attributes; as well as its attitudes, beliefs and ideas, The
self-concept consists of the self-image and the self-esteem.
A milestone in human reflection about the non-physical inner self came
in 1644, when
René Descartes wrote Principles of Philosophy. Descartes proposed that
doubt was a principal tool of disciplined inquiry, yet he could not doubt that
he doubted. He reasoned that if he doubted, he was thinking, and therefore he
must exist. Thus existence depended upon perception.
A second milestone in the development of self-concept theory was the
writing of Sigmund Freud (1900) who gave us new understanding of the importance of internal
mental processes. While Freud and many of his followers hesitated to make
self-concept a primary psychological unit in their theories, Freud's daughter
Anna (1946) gave central importance to ego development and self-interpretation.
Self-concept theory has always had a strong influence on the emerging
profession of counseling. Prescott Lecky (1945) contributed the notion that
self-consistency is a primary motivating force in human behavior. Raimy (1948) introduced measures of self-concept in counseling
interviews and argued that psychotherapy is basically a process of altering the
ways that individuals see themselves.
By far the most influential and eloquent voice in self-concept theory
was that of Carl Rogers
(1947) who introduced an entire system of helping built around the importance
of the self. In Rogers' view, the self is the central ingredient in human personality
and personal adjustment. Rogers described the self as a social product,
developing out of interpersonal relationships and striving for consistency. He
maintained that there is a basic human need for positive regard both from
others and from oneself. He also believed that in every person there is a
tendency towards self-actualization and development so long as this is
permitted and encouraged by an inviting environment (Purkey & Schmidt,
1987).
While most self-concept theorists continued to write and conduct
research during the 1970s and 1980s, general interest in self-concept declined.
In a recent article explaining the likely causes for the decline of
"humanistic" education, Patterson (1987) presents reasons for the
decline of interest in self-concept as well. He offers four likely causes:
1. A cornucopia of contrived games, gimmicks, and techniques that were
introduced and controlled by unprepared professionals.
2. A national mood of "back to basics" in education prevailed
where concern for the emotional needs of students was viewed as inimical to
academic excellence.
3. Poor judgment by counselors and teachers in selecting suitable
materials for values clarification programs resulted in public opposition to
any attempt to introduce values in school.
4. Strong opposition by those who objected to any consideration of
personal development of students because they believed it to be secular humanism and, therefore, an effort to undermine religion.
Fortunately, there is a new awareness on the part of both the public and
professionals that self-concept cannot be ignored if we are to successfully
address such nagging problems as drug and alcohol abuse, drop-out rates,
dysfunctional families, and other concerns. In addition to this growing
awareness, new ways are being developed to strengthen self-concepts. For
example, research by cognitive theorists (McAdam, 1986; Ryan, Short & Weed,
1986) are demonstrating that negative self-talk leads to irrational thinking
regarding oneself and the world.
BASIC ASSUMPTION
Many of the successes and failures that people experience in many areas
of life are closely related to the ways that they have learned to view
themselves and their relationships with others. It is also becoming clear that
self-concept has at least three major qualities of interest to counselors: (1)
it is learned, (2) it is organized, and (3) it is dynamic. Each of these
qualities, with corollaries, follow.
Self-concept is learned. As far as we know, no one is born with a
self-concept. It gradually emerges in the early months of life and is shaped
and reshaped through repeated perceived experiences, particularly with
significant others. The fact that self-concept is learned has some important
implications:
-- Because self-concept does not appear to be instinctive, but is a
social product developed through experience, it possesses relatively boundless
potential for development and actualization.
-- Because of previous experiences and present perceptions, individuals
may perceive themselves in ways different from the ways others see them.
-- Individuals perceive different aspects of themselves at different
times with varying degrees of clarity. Therefore, inner focusing is a valuable
tool for counseling.
-- Any experience which is inconsistent with one's self-concept may be
perceived as a threat, and the more of these experiences there are, the more
rigidly self-concept is organized to maintain and protect itself. When a person
is unable to get rid of perceived inconsistencies, emotional
problems arise.
-- Faulty thinking patterns, such as dichotomous reasoning (dividing
everything in terms of opposites or extremes) or overgeneralizing (making
sweeping conclusions based on little information) create negative
interpretations of oneself.
Self-concept is organized. Most researchers agree that self-concept has
a generally stable quality that is characterized by orderliness and harmony. Each
person maintains countless perceptions regarding one's personal existence, and
each perception is orchestrated with all the others. It is this generally
stable and organized quality of self-concept that gives consistency to the
personality. This organized quality of self-concept has corollaries.
-- Self-concept requires consistency, stability, and tends to resist
change. If self-concept changed readily, the individual would lack a consistent
and dependable personality.
-- The more central a particular belief is to one's self-concept, the
more resistant one is to changing that belief.
-- At the heart of self-concept is the self-as-doer, the "I,"
which is distinct from the self-as-object, the various "me's." This
allows the person to reflect on past events, analyze present perceptions, and
shape future experiences.
-- Basic perceptions of oneself are quite stable, so change takes time.
Rome was not built in a day, and neither is self-concept.
-- Perceived success and failure impact on self-concept. Failure in a
highly regarded area lowers evaluations in all other areas as well. Success in
a prized area raises evaluations in other seemingly unrelated areas.
Self-Concept is dynamic. To understand the active nature of
self-concept, it helps to imagine it as a gyrocompass: a
continuously active system that dependably points to the "true north"
of a person's perceived existence. This guidance system not only shapes the
ways a person views oneself, others, and the world, but it also serves to
direct action and enables each person to take a consistent "stance"
in life. Rather than viewing self-concept as the cause of behavior, it is
better understood as the gyrocompass of human personality,
providing consistency in personality and direction for behavior. The dynamic
quality of self-concept also carries corollaries.
-- The world and the things in it are not just perceived; they are perceived
in relation to one's self-concept.
-- Self-concept development is a continuous process. In the healthy
personality there is constant assimilation of new ideas and expulsion of old
ideas throughout life.
-- Individuals strive to behave in ways that are in keeping with their
self-concepts, no matter how helpful or hurtful to oneself or others.
-- Self-concept usually takes precedence over the physical body.
Individuals will often sacrifice physical comfort and safety for emotional
satisfaction.
-- Self-concept continuously guards itself against loss of self-esteem,
for it is this loss that produces feelings of anxiety.
-- If self-concept must constantly defend itself from assault, growth
opportunities are limited.
Self-harm (SH) is deliberate injury
to one's own body. This injury may be aimed at relieving otherwise unbearable emotions, sensations of unreality and
numbness, or for other reasons. Self-harm is generally a social taboo. It is sometimes associated with mental illnesses such as Borderline Personality Disorder, with a history of trauma and
abuse; and with mental traits such as perfectionism.
Self-harm is also known as self-injury
(SI), self-inflicted violence (SIV), self-injurious
behaviour (SIB), and self-mutilation1, although this last term has
connotations that some people find perturbing. When discussing self-harm with
someone who engages in it, it is suggested to use the same terms and words that
that person uses rather than insisting on labeling it "self-harm".
A common form of self-injury is
shallow cuts to the skin of the arms or legs, or less frequently to other parts
of the body, including the breasts and sexual organs. Since this is the most
well-known, it is casually referred to as "cutting", though it may
also involve punching, slapping, or burning oneself as well. People who engage
in self-harm are not usually attempting suicide, but are trying to relieve an
unbearable emotional pressure they are feeling. However, self-injury is a
strong predictor for future suicide or suicide attempts. A self-injurer is
significantly more likely than people of other diagnoses to attempt or complete
suicide in the year after an incident of self-injury. Self harm is seen by some
as attention seeking behavior, though many self-injurers are ashamed and
embarrassed, going to some lengths to conceal their behavior from others.
Strictly, self-harm is a general
term for self-damaging activities (which could include alcohol abuse, bulimia
etc.); self-injury refers to the more specific practice of cutting, bruising,
self poisoning, over-dosing (without suicidal intent) burning or otherwise
directly injuring the body. In the past this term has also been used to refer
to masturbation, although it is now generally accepted
that this practice is not harmful.
Self efficacy is an individual's estimate or
personal judgment of his or her own ability to
succeed in reaching a specific goal, e.g., quitting smoking or losing weight or a more
general goal, e.g., continuing to remain at a prescribed weight level.
Self-Esteem is
the second single by a California punk rock group
the Offspring. It was released in 1994 and appears on their third album Smash. The Offspring became popular on the same time "Come Out and Play" was
released
In the writings of psychologist Abraham Maslow, self-actualization is a
set of psychological characteristics. Maslow writes of
self-actualizing people that:
A CRITIQUE OF
THE CONCEPT OF SELFHOOD
'Selfhood' or complete autonomy is a uniquely western approach to
psychology and models of self are employed constantly in areas such as psychotherapy and self help.
Edward E. Sampson (1989)
argues that the preoccupation with independence is harmful in that it creates
racial, sexual and national divides and does not allow for observation of the
self-in-other and
other-in-self.
The very notion of selfhood is an attacked idea, necessary for the
mechanisms of advanced capitalism to function as they do. Nikolas Rose (1998)
proposes that psychology is now employed as a technology: one that allows
humans to buy into an invented and arguably false sense of self. It is said
freedom, Rose writes, that assists government and exploitation rather than the
antithesis of it. The quantifying and classifying process is referred to by Michel Foucault (1975, 1977) as
being the issue of ‘the calculable man’: when the masses are classified they
can be exploited as individuals and it is individuality that allows this to
occur.
Shadow (psychology)
http://www.worldhistory.com/wiki/S/Shadow-(psychology).htm
The shadow may appear in dreams and visions in various forms, often as a
feared or despised person or being, and may act either as an adversary or as a
friend. It typically has the same apparent gender as one's persona. It is possible that it might
tend to appear with dark skin to a person of any race, since it represents an
old ancestral aspect of the mind. The shadow's appearance and role depend
greatly on individual idiosyncrasies, because the shadow develops in the
individual's mind rather than simply being inherited in the collective unconscious.
Interactions with the shadow in dreams may shed light on one's state of
mind. A disagreement with the shadow may indicate that one is coping with
conflicting desires or intentions. Friendship with a despised shadow may mean
that one has an unacknowledged resemblance to whatever one hates about that
character. These examples refer to just two of many possible roles that the
shadow may adopt, and are not general guides to interpretation. Also, it can be
difficult to identify characters in dreams, so that a character who seems at
first to be a shadow might represent some other complex instead.
According to Jung, the shadow
sometimes takes over a person's actions, especially when the conscious mind is
shocked, confused, or paralyzed by indecision.
The shadow might be the basis of
the rank of Corax (raven) in the ancient religion of Mithraism.
category: Jungian psychology
Anima - Animus
http://www.worldhistory.com/wiki/A/Anima.htm
According to Carl Jung, the anima is the feminine side of a man's personal unconscious. It can be identified as all the
unconscious feminine psychological qualities that a man possesses.
Jung also believed that every woman has an analogous animus within her psyche, this being a set of unconscious masculine attributes and potentials.
The anima is one of the most
significant autonomous complexes of all. Its presence from figures
in dreams to how a man will think of women in the real world is profound. Jung
said that confronting one's shadow is an apprentice-piece while confronting
one's anima is the masterpiece. He also had a four-fold theory on the anima's
typical development ranging from its projection onto the mother in infancy
through projection on prospective sexual partners and finally onto a later
phase he termed Sophia, doubtlessly in a Gnostic reference. It is worth noting
that in practically every theory of Jung's, he would use a four fold structure
Anima is also a combination of the
four elements in many of the Fire Emblem series.
According to Carl Jung, the animus is the masculine side of a woman's personal unconscious. It can be identified as all the
unconscious masculine psychological qualities that a woman possesses.
Jung also believed that every man has an analogous anima within his psyche, this being a set of unconscious feminine attributes and potentials.
The symbols of the unconscious abound in Jungian psychology:
"Archetype" is sometimes broadly and misleadingly used as a
substitute for such other words as prototype, stereotype, and epitome. Examples:
As with other psychologies which have infiltrated mass thought,
archetypes are now incorporated into discourses on cultural analysis. Archetypes in this sense
include
http://www.worldhistory.com/wiki/B/Buddha.htm
Bible of Jim Morrison
""Think of us as erotic politicians." --
Jim Morrison
"...each day is a drive thru history..."
-- Jim Morrison
"This is the strangest life I've ever known"
-- Jim Morrison
"The future is uncertain and the end is always
near" -- Jim Morrison
"If my poetry aims to achieve anything, it's to
deliver people from the limited ways in which they see and feel" -- Jim
Morrison
"A friend is someone who lets you have total
freedom to be yourself." -- Jim Morrison
"Expose yourself to your deepest fear; after
that, fear has no power, and the fear of freedom shrinks and vanishes. You are
free." -- Jim Morrison
"We're like actors, turned loose in this world
to wander in search of a phantom, endlessly searching for a half-formed shadow
of our lost reality. When others demand that we become the people they want us
to be, they force us to destroy the person we really are. It's a subtle kind of
murder. The most loving parents and relatives commit this murder with smiles on
their faces." – Jim Morrison
"I think the highest and lowest points are the
important ones. Anything else is just...in between. I want the freedom to try
everything." -- Jim Morrison
"A hero is someone who rebels or seems to rebel
against the facts of existence and seems to conquer them. Obviously that can
only work at moments. It can't be a lasting thing. That's not saying that
people shouldn't keep trying to rebel against the facts of existence. Someday,
who knows, we might conquer death, disease and war." -- Jim Morrison
"Let's just say I was testing the bounds of
reality. I was curious to see what would happen. That's all it was: curiosity."
-- Jim Morrison
"I offer images- I conjure memories of freedom
that can still be reached- like the Doors, right? But we can only open the doors,
we can't drag people through. I can't free them unless they want to be free.
Maybe primitive people have less bullshit to let go of, to give up. A person
has to be willing to give up everything- not just wealth. All the bullshit that
he's been taught- all society's brainwashing. You have to let go of all that to
get to the other side. Most people aren't willing to do that." -- Jim
Morrison
"That's what real love amounts to- letting a
person be what he really is. Most people love you for who you pretend to be. To
keep their love, you keep pretending- performing. You get to love your
pretence. It's true, we're locked in an image, an act- and the sad thing is,
people get so used to their image, they grow attached to their masks. They love
their chains. They forget all about who they really are. And if you try to
remind them, they hate you for it, they feel like you're trying to steal their
most precious possession." -- Jim Morrison
"I like ideas about the breaking away or
overthrowing of established order. I am interested in anything about revolt,
disorder, chaos, especially activity that seems to have no meaning. It seems to
me to be the road towards freedom - external freedom is a way to bring about
internal freedom." -- Jim Morrison
"I wouldn't mind dying in a plane crash. It'd be
a good way to go. I don't want to die in my sleep, or of old age, or OD...I
want to feel what it's like. I want to taste it, hear it, smell it. Death is
only going to happen to you once; I don't want to miss it." -- Jim
Morrison
“I am the Lizarg King. I can do anything"
I am the Shamen poet.
I am the writter of all contraversial sonnet.
I am a rider on the storm
of my death that I hide in my minds deepest dorm.
I loved them one time for my day.
I loved them two times each day sence I have gone away.
I am the hypnotist.
I am the LSD mysisist.
My erotic moods
lead me to drown my depressions in melting, brain, ooze.
I will never totally lose.
I shall forever remain
with a legendary name.
I am JIM MORRISON ...
drifting endlessly in the sun-
Forever,
"I am the Lizard King"
and now, in my eternity, "I can do any thing."
(C)1998 afflictiun-H.C. thee dark
poet oct 10th
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
I do
not know if any here realize what a grand poet JIM MORRISON
was...
but if you should get the chance...
read...
read his words until your ears and eyes bleed...
his words were food for, any mind to ,up on, feed!!!
~affy~ 1998
A fate no greater than a heart to despair
to be consumed by desire alone
A desire sole
and one of falling cares
A King is great to his people
in a truth of embrace
but a kingdom of the heart shares none
but a silence in grace
Why was such a beautiful artist wasted?
He may be gone,
but we still have his poetry and music... Thank God.
(I'm listening to the Soft Parade right now.)
www.eBay.com
– posters http://home.att.net/~chuckayoub/Jim_Morrison_quotes_5.htm
Readings:
Readings
Freud, S. (1900). The interpretation of dreams. In the complete
psychological works of Sigmund Freud. London: The Hogarth Press, 1962. Fromm,
E. (1956). The art of loving. New York: Harper & Row.
Hamachek, D. E. (1978). Encounters with the self (2nd ed.). New York:
Holt Rinehart and Winston.
Jourard, S. (1971). Self-disclosure: An experimental analysis of the
transparent self. New York: Wiley-Interscience.
Lecky, P. (1945). Self-consistency: A theory of personality. New York:
Island Press.
McAdam, E. K. (1986). Cognitive behavior therapy and its application
with adolescents. Journal of Adolescence, 9, 1-15.
Patterson, C. H. (1961). The self in recent Rogerian theory. Journal of
Individual Psychology, 17, 5-11.
Purkey, W. W., & Schmidt, J. (1987). The inviting relationship: An
expanded perspective for professional counseling.
Raimy, V. C. (1948). Self-reference in counseling interviews. Journal of
Consulting Psychology, 12, 153-163.
Rogers, C. R. (1947). Some observations on the organization of
personality. American Psychologist, 2, 358-368.
Ryan, E. B., Short, E. J., & Weed, K. A. (1986). The role of
cognitive strategy training in improving the academic performance of learning
disabled children. Journal of Learning Disabilities, 19, 521-529.