the self and you essay

Psychology Discussion

Essay on the self: top 8 essays | self | psychology.

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After reading this essay you will learn about:- 1. Meaning of Self 2. Concept of Self 3. Need for the Concept 4. Significance 5. Development and Formation 6. Acquisition of Language 7. Self and Social Behaviour 8. Self-Related Issues.

Essay on the Self

Essay Contents:

• Essay on the Meaning of Self
• Essay on the Concept of Self
• Essay on the Need for the Concept of Self
• Essay on the Significance of the Self
• Essay on the Development and Formation of the Self
• Essay on the Acquisition of Language in the Process of Self-Development
• Essay on the Self and Social Behaviour
• Essay on the Self-Related Issues

Essay # 1. Meaning of Self:

Different psychologists and sociologists have tended to look at the self in different ways. There are some writers who look at the self as a structural part of the total system of personality and as a differentiated system indicating the characteristic of a person as perceived by him. According to this view, the self emerges and grows as a result of learning, as part of the process of socialisation and becomes a structural part of the personality.

If such a view is strictly accepted, then it may suggest that after a certain time the self stops growing. Some leading psychologists like Allport Snygg & Combs; Sheriff and Cantril. use the term self and ego synonymously. According to these writers, there is no need to make a distinction between the self and ego.

On the other hand, there are some other writers like Murphy who try to make a distinction between the self and the ego. According to him the ‘self includes individual as known to the individual and the ‘ego’ refers to a group of activities connected with the enhancement and defence of self.

In this view the ‘self is used as a structural unit consisting of many attitudes,’ perceptions and beliefs of an individual relating to himself. The ‘ego’ on the other hand is perceived as another unit primarily involving instrumental activities connected with the development of the self, its enhancement, etc.

Ausubel makes a distinction preferring to restrict the term self to a cluster of perceptual and cognitive components, whereas the ‘ego’ is considered to be more inclusive, including in addition, effectively charged variables or components like values, attitudes and sentiments. Ausubel further proceeds to indicate that the ‘self’ and the ‘ego’ together constitute the personality.

We have, in the above paragraphs, given the reader some idea of the controversy and divergence of views in studying and understanding the self. Taking into account this controversy, Allport came out with the suggestion that both the terms mentioned be discarded and instead suggested the term ‘proprium’. But it may be seen that much of this controversy is not relevant to the interests of modern social psychologists.

Social psychologists today are primarily interested in studying and understanding the concept of self in relation to the issue of how an individual develops a sense of personal and social identity and individuality which in turn results in selective, consistent, stable and continuous behaviour.

More than this, in the light of the clinical evidence available and also evidence from experiments in social psychology, the social psychologist is interested in how failure to develop a proper ‘self can result in maladjusted behaviour and dysfunctional behaviour. This is the view of leading social psychologists like Newcomb, Secord and others.

In-spite of the variations, there are some points of agreement, the most important being that the ‘self’ is not innate and that it develops and evolves as a result of social interaction with varied individuals and agencies starting from infancy.

Here, it has been found that while novel or new interactions and interactions concerned with affective process and need gratification play a more crucial role in the development of the self, repetitive interactions or passive interactions do not appear to be very crucial. In psychoanalytic terms the’ self arises and grows in the process of ‘reality distinc­tion’.

It is agreed that the formation of the self is not a case of the development of a unitary structure. It is a result of development marked by various stages characterised by different types of qualitative differences. It develops first as a distinct sense of one’s body and its parts from its surroundings.

It becomes progressively a more complex conceptual system, consisting of evaluative categories with associated traits or attributes. New acquisitions, qualities (e.g.., adolescence, old age, acquisition of new interpersonal roles and social status) continue to be incorporated in the system during the lifespan as observed by Murphy, Snugg and Combs and others.

We may now perhaps attempt an answer to the question-what is self? A review of the various studies and views on the concept of self appears to suggest that the best way of looking at the ‘self is to view it as a system of interrelated dynamic components which we may call as attitudes.

For our purpose here attitude may be satisfactorily defined as internal predisposition in an individual, acquired through experience, which makes him selectively respond to stimuli from the environment, experience certain emotional states or feelings in their presence and further be motivated or impelled by these predispositions to respond to or react in a particular manner.

In this context, some psychologists have even talked of ‘selves’ rather than a single ‘self to highlight the multi-dimensional and complex nature of the self. Among such writers was William James. More recently, certain other theorists from the angle of personality research and clinical psychology, like Murray, have also used concepts like ‘actual self, ‘ideal self, ‘moral self and so on.

But for the purpose of the discussion of the concept of ‘self in this article and also keeping in mind the more recent trends of thinking among contemporary social psychologists, we may use the term ‘self in a generic sense rather than talk of ‘selves’. In the light of the above the description of the self by Sheriff appears to be relevant.

According to Sheriff, ‘self is a developmental formulation in the psychological make-up of the individual consisting of inter-related attitudes that the individual has acquired in relation to his body and its parts, his capacities and to objects, persons, family, groups, social values, goals and institutions which define and regulate his relatedness to them in concrete situations and activities’.

The components or attitudes involved are usually strong in affective terms or intensity and are fairly specific in direction, and relate to people and issues indicating most favourable or un-favourable relations. They often reflect an individual’s deeply cherished inclinations, commitments and a high degree of involvement.

Needless to say, when such attitudes mediate or intervene in specific interactions or activities, the latter are likely to be influenced by the characteristics of these attitudes like direction and intensity, which results in consistency, stability and predictability of behaviour.

Under such conditions we may describe the behaviour as ‘involved’ behaviour. Human, social interactions show varying degrees of involvement. Tension-reduction interactions and habitual responses do not indicate much of a degree of involvement whereas unusual reactions or situations, complex situation or situations where one’s stakes are high tend to result in high degree of involvement.

The role and influence of the ‘self is directly related to the degree of involvement. Perhaps, one may describe it the other way also. When ‘self attitudes enter the picture this results in a high degree of involvement. Thus, the self attitudes provide the individualistic component in behaviour, particularly social behaviour.

The loss of individuality, loss of direction, ritualism and other forms of behaviour, is evident in certain clinical groups where it has been found that the ‘self formation has been faulty or inadequate and provides a strong evidence for understanding the importance of the self.

Essay # 2. Concept of Self:

The concept of self was also invoked to analyse and explain social behaviour. In the early days of psychology no clear-cut distinction was made between individual behaviour and social behaviour.

Dynamically oriented psychologists like Allport, Murray and Rogers who were pioneers in dealing with the concept of self did not make a distinction between individual behaviour in a non-social situation and in a social situation. In their view, every behavioural act is a total molar and meaningful act embedded in the subjective personality system or the self-system in a person.

According to the views of these psychologists, the individual was the centre of analysis. It was only subsequently with the emergence and development of the social learning theories, particularly of the stimulus response (S-R) hue, that concepts like self, personality etc. were relegated to the background in favour of concepts like drives, reinforcement, etc.

Very soon however, it was realised that terms like self, personality, ego, etc., cannot be permanently kept out in an examination and analysis of social behaviour, excepting at the cost of losing sight of obvious truth. It was against this background that the concept of self made a re-entry into social psychology, though, perhaps, in a changed form and with a changed meaning.

According to Rotter the term self has been employed in psychology with three different connotations:

(a) A wholistic gestalt view which emphasises internal and subjective expe­riences including self-evaluation. Here the term self means, an agency which is internal and which influences, mediates and moderates behaviour including social behaviour.

(b) A second view tends to hold all behaviour as a consequence of the dynamic processes and interactions among the different aspects of the self or personality. The typical example of such an approach is the classical psychoana­lytic view of behaviour as resulting from the dynamic interactions among the forces of the id, the ego and the superego.

This type of view is also reflected in the self theories of Rogers, Lecky and many others. (These views employ concepts like self-consistency, self-congruence, self-ideal discrepancy, as primary motivat­ing factors in human behaviour, social behaviour).

(c) A third view holds that the self itself is a force which motivates the organism and initiates action directed towards integration, actualization or expres­sion. Classical Jungian views and even the Maslowian concept of self-actualization belong to this category.

According to this approach, motivation and goal direction of behaviour are entirely attributed to the ‘self as an internal entity in the individual life. Such a view probably is in agreement with the concept of self found in our own traditional Upanishads.

All these different conceptualizations of the self have been used in explain­ing social behaviour. While many of these approaches which have employed the concept of the self in explaining social behaviour, have been traditional, descrip­tive, and analytical, more recent theories and approaches which are inclined towards empirical and experimental studies of social behaviour have also employed the concept of self but with different meanings.

More than the concept of self as such, they use self-derived and self-related concepts like self-esteem, self-perception and objective self-awareness and many other terms.

Thus, the self-concept continues to occupy an important place in contemporary social psychology though in a form far different from the traditional views. The ‘self’ therefore has returned to centre stage of psychology after being discarded. The return has been very grand.

Essay # 3. Need for the Concept of Self :

Terms like soul, self and spirit have occupied a prominent place in the discussions and writings of the logicians, philosophers and students of religion. Religious texts are full of discussions about the nature of ‘self and ‘soul’.

The Upanishads and the Bhagavad-Gita deal extensively with the concept of self. But, in all these discussions the concept of self was mostly employed in a metaphysical sense and in the context of understanding the essential nature of man and his relationship with the ‘cosmic self or the ‘ultimate self etc. But even here some of the discussions, particularly in the Upanishadic texts looked at the self from a functional point of view.

The self was often described in such terms as ‘seer’, ‘doer’ etc. hinting at some of the problems which have been analysed and studied in relation to the self, in contemporary psychology.

Though some of the early psychologists like William James, Baldwin and also sociologists like Coolie and Mead took a very active interest in describing and analysing the term ‘self in terms of its development and functions, scientific psychology in its initial stages out of its obsession to imitate physics, chemistry and physiology shunned the use of the term ‘self particularly because of the phobia that it may lead psychology away from the objective method and result in subjective and speculative analysis.

William James analysed the self in terms of its elements or parts including bodily features, behavioural characteristics, abilities and skills, desires and aspirations and also social affiliations and arriving at certain skills of maintaining self-esteem. He also made reference to the self being influenced by what one feels about ‘others evaluation of oneself. James interesting formula for arriving at a person’s self-esteem was

Self-esteem = Success/Pretensions

Subsequently a number of psychologists who may be identified by various terms like personal psychologists, ideographic psychologists and many others as Calkins, Stem, and Allport have tried to reintroduce the concept of self in psychology particularly in clinical psychology and social psychology and of course in studying personality.

Why do we need a concept of self? One of the characteristics of human behaviour is that it is total, meaningful, stable and consistent except in case where a person is mentally disturbed. If we analyse behaviour into various units or elements, still there remains the significant problem of explaining and understanding the integration, stability and continuity, often over years, in human behaviour.

Apart from this, it is also seen that our behaviour is very often guided by both situational conditions and basic needs. A person who is feeling hungry does not eat anything and everything because he is hungry. He may like to eat the proper food at the proper place and at the proper time.

Similarly, in most of our activities we find certain basic stabilising influences and considerations of a psychological nature emerging from within the individual and influencing our actual behaviour. Phenomena like these necessitate a concept like ‘self, otherwise human behaviour can very often be a mess.

Fortunately, it is not so in many instances. Many instances of individual differences in behaviour are also explained by a concept like self Two or three people under the same situation behave differently.

One person is ready to fall at somebody’s feet and flatter him however worthless the latter may be to attain personal ends; whereas others refuse to bow down to mediocres. The lives of Socrates, Galileo and other people who were prepared to die rather than give up their convictions are standing examples.

Many of our social restraints are sustained because of the role played by the concept of ‘self. Thus it may be seen that the ‘self concept helps us to understand many characteristics of human behaviour like ‘totality’, ‘meaningfulness’, ‘stability’, ‘continuity’ and ‘individuality’ and also the bizarre nature of behaviour of those who are severely disturbed mentally and in whom the self is disturbed.

Essay # 4. Significance of the Self:

The wide ranging and crucial role of the self in the behaviour of the individual has come to be recognised increasingly. The influence of the ‘self on behaviour operates both consciously and unconsciously and is much more noticeable where motivated and need satisfying interactions are involved, and also in situations where there is a choice.

In the words of Shoben, in any case self involved behaviour seems close to impossible to explain on the basis of a tension reduction model, and postulation of self-involvement seems necessary to account for the pursuit of long-term goals, so typical of human motivation’.

While the role of self is more prominent in goal-directed activities, its role and influence extend to many other spheres of activity like perceiving, thinking, learning and other cognitive processes and of course in many complex activities like decision-making.

Needless to say, goal setting and even task performance are known to be influenced by the self Adjustive and coping behaviour of varied kinds are also influenced by the self There is considerable evidence from the clinical side for this.

Thus, choice of behaviour, consistency, integration, continuity and a number of attributes of human actions seem to be very much influenced by the self in the words of Sheriff, “in brief, the growing interest in a self-concept reflects the search for integrating concepts, particularly motivation, where empirical work has tended to be fragmentary”.

Studying motivation in isolation from personality has lead to a very strange situation. It has fallen short in providing an adequate account of human motivation. The self enters into the operation of human motives as a regulative factor. So too the self enters into other psychological processes.

Involvement of the self in these processes is reflected in the consistency and continuity of behaviour in a person. In fact self-involvement in particular aspects of the kaleidoscopic stimulus world is the basis for the experience of continuity in personal identity.

It is evident that continuity, integration, consistency and identity are the most crucial characteristics of social behaviour. Any attempt at prediction and control of social behaviour depends on an understanding of these processes for its success. The more complex the social interaction, the greater is the relevance of the above characteristics.

It is the self which gives an individuality to a person particularly in his social behaviour. Further, the behavioural processes, like perceiving, thinking and decision making form the foundations of social behaviour. Needless to say, long-term goal-setting is the most typical hallmark of social behaviour and the role of the self here is critical.

Essay # 5. Development and Formation of the Self:

The self, is entirely a product of learning and experience. Self-formation and development go hand in hand with the general psychological development and growth, including physical growth. The development of the self is again a very integral part of the process of socialisation.

One of the pioneering attempts to deal with the process of development and formation of self was that of the distinguished sociologist G H Mead. In his classical work, ‘Mind, Self and Society’, Mead made attempts to examine the process of the development of the self. This approach may be characterised as ‘dynamic interactional’.

The self, according to Mead, arises and develops as a result of social interaction. Every individual, as he grows, enters into a greater number and variety of interactions. As a result of these interactions, two types of perceptions arise in the individual about himself.

The first set is what he calls the T perceptions and the second the ‘Me’ perceptions. The student can perhaps guess the difference between these two types of perceptions. In the course of a series of interactions with the others and also as he grows and also as the variety of interactions expand, the child learns to look at itself from two angles, one from his own angle, as he perceives himself, i.e. himself as the subject.

These perceptions are known as “I” perceptions. At the same time, he also learns to look at himself through the eyes of others and other important persons whom Sullivan would describe as ‘significant adults’ i.e., the individual learns to look at himself as he believes others are looking at him. These are called “Me” perceptions.

Over a period of time and with repeated interactions we find the emergence of a generalized and integrated ‘I’ and also a generalized and integrated ‘Me’. Further integration takes place and ultimately form the generalized ‘Me’ and the generalized ‘I’ emerges as an integrated concept of ‘self.

The effectiveness of the individual depends on whether he or she, succeeds in reaching this stage, where the discrepancies between the generalized and the ‘I’ generalized ‘Me’ are minimal. Some writers would probably refer to the former as ‘subjective self and the latter as ‘objective self.

Here it may be noticed that even the objective self evolves out of subjective perceptions and understanding. Hence our understanding of ‘others perceptions of ourselves’ is invariably influenced to some extent or other by subjective elements.

It has been shown in this context that one of the most significant factors in the development of the self is interaction with other children or peer groups, where all are equal. Peer group relations are usually based on equality and reciprocity and this helps the child to arrive at a more valid and stable picture of himself.

The studies of Piaget have produced ample evidence to this effect. Another point that may be noted here is that while the formation of the ‘self is a continuous process, at the same time, there are some critical stages in human life which are crucial. This is because during these periods the individual is subject to critical bodily changes and also consequent social expectations.

Two such periods are, the transition from childhood to adulthood, or ‘adolescence’ and old age. The former corresponds to what Freud would call the ‘latency period’ or what Sullivan would describe as the ‘juvenile era’. The interaction between the subjective self or the ‘I’ and the objective self invariably results in a continuous process of evaluation of the both.

This process of development gets facilitated by another factor. The older child by virtue of his membership in the peer group gets an opportunity to validate the ‘I’ and ‘Me’. We may here make a reference to Sullivan’s concepts of ‘reflected appraisals’ and ‘consensual validations’.

According to Sullivan these two processes are very crucial in the formation of the self. The former involves evaluation by the individual of himself in retrospect, thinking back and the latter involves evaluation against outside criteria like reactions of others.

Such processes result in greater integration, consistency and continuity of behaviour. If the environment of the child does not permit the operation of such evaluative behaviour then the result is a defective, disturbed or distorted self.

While the above account gives a general schematic idea of the process of self-development or self-formation, it should be borne in mind that the actual pace and manner of development varies from group to group and individual to individual.

The earliest awareness of self finds expression through an experienced and expressed distinction of one’s own physical body from the surroundings and what has sometimes been referred to as the ‘Me’ and ‘not Me’. This may be described as what Murphy would refer to as the ‘perceptual stage’.

Thus the initial stage in the development of the self is a sense of physical identity of one’s own body as an entity independent of and separate from the environment. Perhaps, in reaching this stage there may not be much of individual or group differences unless there are marked variations in the early socialisation processes particularly weaning behaviour.

But, once the individual crosses this stage, a number of factors like the amount of interaction with others, the variety of interactions, the reactions of others like parents in terms of acceptance, rewarding, punishing, approving, criticising of these assume importance. The impact of such social interaction and reaction is very crucial to the development of self.

Essay # 6. Acquisition of Language in the Process of Self-Development:

A real milestone in the process of self-development is the acquisition of language, particularly spoken language. This achievement is very significant from the point of view of the development of the self during the later stages. Language serves as a very powerful tool in enabling the person to arrive at primary representations and conceptualizations.

The early ‘perceptual self-identity’ based on a distinction of one’s body from external reality gradually got modified and transformed into evaluative classifications and categorisation of one’s own body and its various parts, resulting in what is known as ‘body image’.

The ‘body image’ incorporates within it a number of attitudes favourable or unfavorable towards one’s own body as a result of verbal interaction and representation. Increased ability for verbal behaviour contributes to a greater degree of consistency and also generality. Language helps in abstraction and also the ‘living’ of a particular situation in its absence both retrospectively and prospectively.

A review by Sheriff and Sheriff of a number of studies has shown that consistency in competing with others, in cooperating with others, in expressing sympathy at another’s distress, in responsibility for self and others and in setting goals for one’s own performance, appear gradually as the child participates in social and cooperative forms of play in contrast to the earlier side by side or parallel play.

The process definitely is made possible to a considerable degree by verbal interaction. Gradually, apart from consistency, one also moves towards continuity as the time perspective expands and concern with the immediate perspective gives way to an extended view involving past, present and future. Once again verbal ability and verbal interactions are very important.

As described by Kurt Lewin, the life space expands in three dimensions, space, time and reality- irreality. The points of reference cease to be confined to the immediate present or the concrete here and now. This expansion of the life space also results in gradual expansion and differentiation of the self itself.

Essay # 7. Self and Social Behaviour:

The role of the self in the context of ‘individual behaviour’, in terms of integration, consistency and continuity and that the importance of the self for social behaviour has not been made very clear as seen in the case of the manic- depressives where at one phase the individual is highly excited, feels on top of the world and resulting in ideas of grandeur.

The other phase of depression shows the opposite features of self-deprecation, blaming oneself etc. McDougall’s theory of sentiments and his explanation of manic-depressive pathology on the basis of inadequate integration of self-assertion and self-submission may not be very acceptable today.

But, certainly his concept of self-regard was the forerunner of many later concepts and research. Another leading theorist of a later date, Cattell, employing more sophisticated and complex analysis of personality also postulated a concept ‘self-sentiment’.

More recently, another term, ‘self-esteem’ has come into existence and has been studied extensively, particularly in relation to different forms of social behaviour. People who can be classified into ‘low esteem group’, ‘high esteem group’ etc., have been compared to see whether there are significant differences in their social behaviour patterns and whether one could draw the social behaviour profile of such groups differing in the level of self-esteem.

Essentially, the term self-esteem refers to the way in which an individual evaluates himself in relation to others, on a number of criteria like achievement, success, capacity, etc. In brief, self-esteem may be described as the degree to which a person likes himself and rates himself as capable, satisfactory, etc.

How does a person evaluate himself or how does self-esteem develop?

Certainly this depends on one’s experiences of success or failure. A person who has met with only failures in his various experiences perhaps will have a low degree of self-esteem. But, here again, standards of comparison are derived from cultural and social roots.

According to Festinger’s Social Comparison Theory, people in general evolve their own implicit or explicit standards of comparison based on their observation of performance and behaviour and those whom they otherwise consider their peers or equals. A number of studies have demonstrated the role of such comparisons in evaluating oneself.

The norms and values held in a particular culture or society do also influence one’s self-esteem. Certainly, in a society which lays emphasis on individualism, achievement and success, the standards of comparison are likely to be higher. Similarly, in modern societies, individuals occupying higher social positions have been found to show a higher degree of self-esteem by Himmelweit.

The earlier trends in American societies was that individuals belonging to minority groups tended to be lower in self-esteem, but such trends have been shown to be disappearing as found by Lensing & Zagorun. Some studies like those of Fey, Riese and others have shown that people who are popular and liked tend to have a higher degree of self-esteem than people who are unpopular and not liked.

In their classical investigations Sears, Maccoby and Lewin suggested that the degree of self-esteem or self-approval-disapproval, to a large extent depends on how early an individual recognises the standards employed by others for approving or disapproving one’s conduct, action, achievement, etc.

Essay # 8. Self Related Issues:

(i) self-esteem :.

Self-esteem assumes significance for understanding social behaviour in view of the fact that it has been shown to be an influential factor associated with different categories of social behaviour. A person’s willingness to interact with others, itself has been shown to be related to the degree of self-esteem.

On the other hand, sometimes individuals with low self-esteem may actually engage in compensatory arrogant and aggressive behaviour which can be obnoxious and irritating, particularly in small group situations. Apart from this, studies have also shown that the degree of ‘self-esteem’ is related to susceptibility to stress, rigidity, resistance to change, persuasion and different kinds of social behaviour.

An important characteristic of ‘self-esteem’ is that it is motivating. Very often people resort to defensive behaviour to maintain their self-esteem. This has been particularly pointed out in studies relating to behaviour where we attribute characteristics to others.

Investigations in the field of attribution behaviour, have pointed to the role of self-esteem in influencing ego defensive attribution behaviour as reported by Heider; Jones & Davis, Kelly and others. Thus we see that esteem as a characteristic process associated with self ‘formulation’ and ‘functioning’ is of significant importance in analysing and understanding social behaviour.

(ii) Reference Groups:

Our concept of self is very much related to the environment. The process of self-formation is very much influenced by the environment, events in the environment and other people. Thus an important factor here is the ‘reference group’ or groups. Reference group or groups as described by Sherif and Sherif are categories of people to whom people relate themselves psychologically.

These may be age groups, socio-economic groups, church affiliation groups, religious groups, interest groups etc. In complex differentiated societies the self concept has points of anchorage in different sub-groups.

When a person is asked to answer the question ‘who am ‘I’ the normal response starts with the name and identity in terms of social classification, identifying him and placing him in a particular category as reported by Kuhn & Mcfarland.

The psychological implications of this is that the self-image of an individual is influenced by the characteristics of the group to which he refers himself to, whether he belongs to that category or not. Thus, most people in modem society are influenced by so called middle-class values, whether they actually belong there or not.

The concept of reference groups therefore helps us to explain and account for many of the self-characteristics and identifying the people with whom an individual relates himself.

In the words of Sherif when the person locates himself within a set or group of people, the relative status of the group in the social organization and his own position within it serve as standards (anchors) for appraisals of performance by himself and others.

An effect of this anchoring on particular group standards is a resulting stabilisation of performance, self-confidence and various other behavioural characteristics. Allport, Sherif and Carter, Seigal and Seigel have reported that attitudes of a person tend to taper towards the attitudes of a group if that group also is a reference group.

Individual differences in importance or value attached to the various components of self-esteem are to a large extent traceable to reference groups. Thus in many instances attitude change or behaviour change becomes possible only if we can understand the reference groups or reference set of the individual. Reference group relations often involve high ego involvement and can result in resistance to change.

(iii) Self-Radius :

Closely related to the issue of ‘reference group’ or self-set is the ‘self- radius’. Reference groups play a central role in determining one’s behaviour and evaluation of one’s behaviour. But over and above the fact of reference, each one’s self extends a little beyond the reference group’s.

Thus, while self-esteem and also approval and disapproval of behaviour may be determined and influenced by one’s immediate reference group like family, peer groups, etc., at the same time self is also influenced by groups and issues and events a little more distant both in space and also psychologically.

Such influence, concern and involvement may be only personal and may not influence actual behaviour. Most of us are disturbed by acts of violence, discrimination and other forms of barbarity going on in different parts of the world. Thus when a large number of young people were mercilessly shot by the Chinese Communist regime, a few years ago when they were agitating for democratic rights, we were upset.

Many of us were disturbed by the famine conditions in Somalia, when we see the photographs in newspapers and magazines. Similarly, many of us feel happy and also share the sense of achievement, when somebody in a far off place achieves something great like landing on the moon or conquering the Mount Everest. This phenomenon of the extension of one’s self-involvement and concern varies from person to person in its extensity and distance.

Some people have a less extended involvement and some people a more extended involvement. Thus the psychological extent of one’s concern and sensitivity or involvement is known as ‘self-radius’. Some people are least disturbed or concerned about things and events which happen somewhere and do not have any immediate concern for them. Such people are more circumscribed in their lives.

The greater the self-radius, the more is the person’s concern and involvement with events and happenings further away. Great personalities like Buddha, Christ, and Mother Theresa were concerned about events and issues concerning entire humanity and their self-radius was very high. On the other hand people with narrow moral values and prejudices, who are dogmatic have a much shorter ‘self-radius’.

Another variation of this radius belongs to the time dimension. Some individuals are very proud of the ancient culture and heritage of the society than others whereas others are not. Some individuals are more bothered about events, things and remote happenings of both past and future, while others have more concern with things in the immediate present.

A child is more concerned and involved about events and things ‘here and now’ compared to an adult. The term self-radius then represents a person’s perspective varying from proximate to distant and also varying on the past, present, future continuum.

Thus people with global and universal outlook have a much longer self-radius than most of us. While an extended self-radius may not always influence our behaviour, it certainly has an emotional impact on us.

(iv) Self-Values :

Values are vectors or variables which influence our behaviour. Values are very close to our ‘selves’. While other variables like attitudes may not be very close to the self-concept, our values very often become part of our self-system.

Some psychologists even make a distinction between self-values and social values. Values have been shown to influence our personal behaviour, choice reactions, responses, etc. Honesty, openness, integrity, etc., are examples of personal values which become integral parts of one’s self-system.

(v) Self-Disclosure :

In recent years, psychologists who have been interested in dealing with personality problems and also concerned with bringing about changes in behaviour, values, motives and attitudes of others have found that many such changes become possible effectively only if an individual’s self-system is involved.

The concept of ‘self-disclosure’ has been brought into use in this context, by Rokeach while dealing with the problem of bringing about changes in values. Rokeach has developed a technique which uses the concept of self-disclosure.

This implies that a person who wishes to bring about value changes and attitude changes in others can achieve greater success by making himself open and disclosing himself. Such disclosure of oneself has been found to have greater impact on behaviour change, attitudes and values.

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Essay on My Self for Students and Children

500+ words essay on my self.

Seven billion people are on this Earth, and everybody is different from the rest of others. There is nothing without purpose in this world. Everything has some purpose. Humans are the best creation, and each person is exclusive. Thus, writing about myself, I’m here to express myself that what I see, what I experience and what I plan for my life. I try myself to be modest, passionate, devoted, hardworking and honest.

My Family and My Childhood

I’m from a middle-class family of Bihar, I am Naresh Shukla. Nobody comes in this world, without the support of family and friends. Actually, whatever you will be, it is just because of your family. My father is a respectable businessman in our community.

My mother is a doctor. They both love their occupation. That’s I have learned from my parents the value of time, honesty, hard work and commitment to the purpose.

We are three brothers and sisters. Being the eldest I am the most liable from my brothers and sisters. I am wanted to guide and take care of my other siblings. We all are in the same school. Reading is my passion.

I am a keen reader of novels and history books as I have a strong interest in Indian History and classical architecture. I love to read books that refer to the rich history and civilization of ancient India.  At my pre-childhood, I used to listen to stories from my grandmother, and this has a long-lasting effect on me.

Get the huge list of more than 500 Essay Topics and Ideas

My Education

I am studying at the best school in my city. I am presently in class 10th. I feel happy to be a part of this great school with the good friends, helpful and loving teacher and sound school administration. I have extraordinary skills in some subjects whereas I am very weak in the few.

My Strengths

In compare to studies, I am good at sports. so I am the captain of my class football team. I am the best football player at my school. Besides this, I am a fast runner also and I love athletics. I am in expert swimming.

The advice of my parents had a keen effect on my habits. I believe to speak the truth and try my best not to lie. My parents always advised me that if I commit a mistake, I should admit it. I try my best to do so. I know how to remain happy in every condition. Because I believe that: “Happiness is not out there; it’s in you.”

I am a very adventurous person too and like to take the risk. I like to do a creative thing besides doing old stuff again and again. Learning new things is one thing which I always enjoy. I always update myself with the news.

Along with this, I fond of reading a few children magazines in which different motivational stories are there. They taught me a high moral lesson. I am a very confident person and know how to talk. I always try to speak to every person according to his requirement so I understand people.

My Weaknesses

As every man have weaknesses, so have also. I am a little bit lazy at some places which I do not like. While playing time, I pass my lot of time there which is not a good habi t, but I try my best to overcome my weaknesses.

My Ambitions in Life

Everybody has an ambition in life . Aim or ambition is the inner aspiration of man. No man can do anything in the world without aim. So, all of us should be very determined about our aim in life.

Without good career planning, right from the start, one can’t be on the right track. One has to set the goals in accordance with his or her broad career goals.

I have studied biology and I will seat for the competitive entrance exam for admission to reputed medical college. I shall try to be a good and honest student. Then I shall be a qualified doctor. I will do all that to be a good doctor and will be sincere to it.

These are all the things which express me. Though nobody can be described in a few sets of sentences. One needs to have yet command of oneself before going to write something about his life. Life is meant to be lived avidly and with visualization to do good for your fellow beings. Keeping this aim in mind, I have always desired to serve my people in whatever capacity I can.

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You are a network

You cannot be reduced to a body, a mind or a particular social role. an emerging theory of selfhood gets this complexity.

by Kathleen Wallace   + BIO

Who am I? We all ask ourselves this question, and many like it. Is my identity determined by my DNA or am I product of how I’m raised? Can I change, and if so, how much? Is my identity just one thing, or can I have more than one? Since its beginning, philosophy has grappled with these questions, which are important to how we make choices and how we interact with the world around us. Socrates thought that self-understanding was essential to knowing how to live, and how to live well with oneself and with others. Self-determination depends on self-knowledge, on knowledge of others and of the world around you. Even forms of government are grounded in how we understand ourselves and human nature. So the question ‘Who am I?’ has far-reaching implications.

Many philosophers, at least in the West, have sought to identify the invariable or essential conditions of being a self. A widely taken approach is what’s known as a psychological continuity view of the self, where the self is a consciousness with self-awareness and personal memories. Sometimes these approaches frame the self as a combination of mind and body, as René Descartes did, or as primarily or solely consciousness. John Locke’s prince/pauper thought experiment, wherein a prince’s consciousness and all his memories are transferred into the body of a cobbler, is an illustration of the idea that personhood goes with consciousness. Philosophers have devised numerous subsequent thought experiments – involving personality transfers, split brains and teleporters – to explore the psychological approach. Contemporary philosophers in the ‘animalist’ camp are critical of the psychological approach, and argue that selves are essentially human biological organisms. ( Aristotle might also be closer to this approach than to the purely psychological.) Both psychological and animalist approaches are ‘container’ frameworks, positing the body as a container of psychological functions or the bounded location of bodily functions.

All these approaches reflect philosophers’ concern to focus on what the distinguishing or definitional characteristic of a self is, the thing that will pick out a self and nothing else, and that will identify selves as selves, regardless of their particular differences. On the psychological view, a self is a personal consciousness. On the animalist view, a self is a human organism or animal. This has tended to lead to a somewhat one-dimensional and simplified view of what a self is, leaving out social, cultural and interpersonal traits that are also distinctive of selves and are often what people would regard as central to their self-identity. Just as selves have different personal memories and self-awareness, they can have different social and interpersonal relations, cultural backgrounds and personalities. The latter are variable in their specificity, but are just as important to being a self as biology, memory and self-awareness.

Recognising the influence of these factors, some philosophers have pushed against such reductive approaches and argued for a framework that recognises the complexity and multidimensionality of persons. The network self view emerges from this trend. It began in the later 20th century and has continued in the 21st, when philosophers started to move toward a broader understanding of selves. Some philosophers propose narrative and anthropological views of selves. Communitarian and feminist philosophers argue for relational views that recognise the social embeddedness, relatedness and intersectionality of selves. According to relational views, social relations and identities are fundamental to understanding who persons are.

Social identities are traits of selves in virtue of membership in communities (local, professional, ethnic, religious, political), or in virtue of social categories (such as race, gender, class, political affiliation) or interpersonal relations (such as being a spouse, sibling, parent, friend, neighbour). These views imply that it’s not only embodiment and not only memory or consciousness of social relations but the relations themselves that also matter to who the self is. What philosophers call ‘4E views’ of cognition – for embodied, embedded, enactive and extended cognition – are also a move in the direction of a more relational, less ‘container’, view of the self. Relational views signal a paradigm shift from a reductive approach to one that seeks to recognise the complexity of the self. The network self view further develops this line of thought and says that the self is relational through and through, consisting not only of social but also physical, genetic, psychological, emotional and biological relations that together form a network self. The self also changes over time, acquiring and losing traits in virtue of new social locations and relations, even as it continues as that one self.

H ow do you self-identify? You probably have many aspects to yourself and would resist being reduced to or stereotyped as any one of them. But you might still identify yourself in terms of your heritage, ethnicity, race, religion: identities that are often prominent in identity politics. You might identify yourself in terms of other social and personal relationships and characteristics – ‘I’m Mary’s sister.’ ‘I’m a music-lover.’ ‘I’m Emily’s thesis advisor.’ ‘I’m a Chicagoan.’ Or you might identify personality characteristics: ‘I’m an extrovert’; or commitments: ‘I care about the environment.’ ‘I’m honest.’ You might identify yourself comparatively: ‘I’m the tallest person in my family’; or in terms of one’s political beliefs or affiliations: ‘I’m an independent’; or temporally: ‘I’m the person who lived down the hall from you in college,’ or ‘I’m getting married next year.’ Some of these are more important than others, some are fleeting. The point is that who you are is more complex than any one of your identities. Thinking of the self as a network is a way to conceptualise this complexity and fluidity.

Let’s take a concrete example. Consider Lindsey: she is spouse, mother, novelist, English speaker, Irish Catholic, feminist, professor of philosophy, automobile driver, psychobiological organism, introverted, fearful of heights, left-handed, carrier of Huntington’s disease (HD), resident of New York City. This is not an exhaustive set, just a selection of traits or identities. Traits are related to one another to form a network of traits. Lindsey is an inclusive network, a plurality of traits related to one another. The overall character – the integrity – of a self is constituted by the unique interrelatedness of its particular relational traits, psychobiological, social, political, cultural, linguistic and physical.

Figure 1 below is based on an approach to modelling ecological networks; the nodes represent traits, and the lines are relations between traits (without specifying the kind of relation).

We notice right away the complex interrelatedness among Lindsey’s traits. We can also see that some traits seem to be clustered, that is, related more to some traits than to others. Just as a body is a highly complex, organised network of organismic and molecular systems, the self is a highly organised network. Traits of the self can organise into clusters or hubs, such as a body cluster, a family cluster, a social cluster. There might be other clusters, but keeping it to a few is sufficient to illustrate the idea. A second approximation, Figure 2 below, captures the clustering idea.

Figures 1 and 2 (both from my book , The Network Self ) are simplifications of the bodily, personal and social relations that make up the self. Traits can be closely clustered, but they also cross over and intersect with traits in other hubs or clusters. For instance, a genetic trait – ‘Huntington’s disease carrier’ (HD in figures 1 and 2) – is related to biological, family and social traits. If the carrier status is known, there are also psychological and social relations to other carriers and to familial and medical communities. Clusters or sub-networks are not isolated, or self-enclosed hubs, and might regroup as the self develops.

Sometimes her experience might be fractured, as when others take one of her identities as defining all of her

Some traits might be more dominant than others. Being a spouse might be strongly relevant to who Lindsey is, whereas being an aunt weakly relevant. Some traits might be more salient in some contexts than others. In Lindsey’s neighbourhood, being a parent might be more salient than being a philosopher, whereas at the university being a philosopher is more prominent.

Lindsey can have a holistic experience of her multifaceted, interconnected network identity. Sometimes, though, her experience might be fractured, as when others take one of her identities as defining all of her. Suppose that, in an employment context, she isn’t promoted, earns a lower salary or isn’t considered for a job because of her gender. Discrimination is when an identity – race, gender, ethnicity – becomes the way in which someone is identified by others, and therefore might experience herself as reduced or objectified. It is the inappropriate, arbitrary or unfair salience of a trait in a context.

Lindsey might feel conflict or tension between her identities. She might not want to be reduced to or stereotyped by any one identity. She might feel the need to dissimulate, suppress or conceal some identity, as well as associated feelings and beliefs. She might feel that some of these are not essential to who she really is. But even if some are less important than others, and some are strongly relevant to who she is and identifies as, they’re all still interconnected ways in which Lindsey is.

F igures 1 and 2 above represent the network self, Lindsey, at a cross-section of time, say at early to mid-adulthood. What about the changeableness and fluidity of the self? What about other stages of Lindsey’s life? Lindsey-at-age-five is not a spouse or a mother, and future stages of Lindsey might include different traits and relations too: she might divorce or change careers or undergo a gender identity transformation. The network self is also a process .

It might seem strange at first to think of yourself as a process. You might think that processes are just a series of events, and your self feels more substantial than that. Maybe you think of yourself as an entity that’s distinct from relations, that change is something that happens to an unchangeable core that is you. You’d be in good company if you do. There’s a long history in philosophy going back to Aristotle arguing for a distinction between a substance and its properties, between substance and relations, and between entities and events.

However, the idea that the self is a network and a process is more plausible than you might think. Paradigmatic substances, such as the body, are systems of networks that are in constant process even when we don’t see that at a macro level: cells are replaced, hair and nails grow, food is digested, cellular and molecular processes are ongoing as long as the body is alive. Consciousness or the stream of awareness itself is in constant flux. Psychological dispositions or attitudes might be subject to variation in expression and occurrence. They’re not fixed and invariable, even when they’re somewhat settled aspects of a self. Social traits evolve. For example, Lindsey-as-daughter develops and changes. Lindsey-as-mother is not only related to her current traits, but also to her own past, in how she experienced being a daughter. Many past experiences and relations have shaped how she is now. New beliefs and attitudes might be acquired and old ones revised. There’s constancy, too, as traits don’t all change at the same pace and maybe some don’t change at all. But the temporal spread, so to speak, of the self means that how a self as a whole is at any time is a cumulative upshot of what it’s been and how it’s projecting itself forward.

Anchoring and transformation, sameness and change: the cumulative network is both-and , not either-or

Rather than an underlying, unchanging substance that acquires and loses properties, we’re making a paradigm shift to seeing the self as a process, as a cumulative network with a changeable integrity. A cumulative network has structure and organisation, as many natural processes do, whether we think of biological developments, physical processes or social processes. Think of this constancy and structure as stages of the self overlapping with, or mapping on to, one another. For Lindsey, being a sibling overlaps from Lindsey-at-six to the death of the sibling; being a spouse overlaps from Lindsey-at-30 to the end of the marriage. Moreover, even if her sibling dies, or her marriage crumbles, sibling and spouse would still be traits of Lindsey’s history – a history that belongs to her and shapes the structure of the cumulative network.

If the self is its history, does that mean it can’t really change much? What about someone who wants to be liberated from her past, or from her present circumstances? Someone who emigrates or flees family and friends to start a new life or undergoes a radical transformation doesn’t cease to have been who they were. Indeed, experiences of conversion or transformation are of that self, the one who is converting, transforming, emigrating. Similarly, imagine the experience of regret or renunciation. You did something that you now regret, that you would never do again, that you feel was an expression of yourself when you were very different from who you are now. Still, regret makes sense only if you’re the person who in the past acted in some way. When you regret, renounce and apologise, you acknowledge your changed self as continuous with and owning your own past as the author of the act. Anchoring and transformation, continuity and liberation, sameness and change: the cumulative network is both-and , not either-or .

Transformation can happen to a self or it can be chosen. It can be positive or negative. It can be liberating or diminishing. Take a chosen transformation. Lindsey undergoes a gender transformation, and becomes Paul. Paul doesn’t cease to have been Lindsey, the self who experienced a mismatch between assigned gender and his own sense of self-identification, even though Paul might prefer his history as Lindsey to be a nonpublic dimension of himself. The cumulative network now known as Paul still retains many traits – biological, genetic, familial, social, psychological – of its prior configuration as Lindsey, and is shaped by the history of having been Lindsey. Or consider the immigrant. She doesn’t cease to be the self whose history includes having been a resident and citizen of another country.

T he network self is changeable but continuous as it maps on to a new phase of the self. Some traits become relevant in new ways. Some might cease to be relevant in the present while remaining part of the self’s history. There’s no prescribed path for the self. The self is a cumulative network because its history persists, even if there are many aspects of its history that a self disavows going forward or even if the way in which its history is relevant changes. Recognising that the self is a cumulative network allows us to account for why radical transformation is of a self and not, literally, a different self.

Now imagine a transformation that’s not chosen but that happens to someone: for example, to a parent with Alzheimer’s disease. They are still parent, citizen, spouse, former professor. They are still their history; they are still that person undergoing debilitating change. The same is true of the person who experiences dramatic physical change, someone such as the actor Christopher Reeve who had quadriplegia after an accident, or the physicist Stephen Hawking whose capacities were severely compromised by ALS (motor neuron disease). Each was still parent, citizen, spouse, actor/scientist and former athlete. The parent with dementia experiences loss of memory, and of psychological and cognitive capacities, a diminishment in a subset of her network. The person with quadriplegia or ALS experiences loss of motor capacities, a bodily diminishment. Each undoubtedly leads to alteration in social traits and depends on extensive support from others to sustain themselves as selves.

Sometimes people say that the person with dementia who doesn’t know themselves or others anymore isn’t really the same person that they were, or maybe isn’t even a person at all. This reflects an appeal to the psychological view – that persons are essentially consciousness. But seeing the self as a network takes a different view. The integrity of the self is broader than personal memory and consciousness. A diminished self might still have many of its traits, however that self’s history might be constituted in particular.

Plato, long before Freud, recognised that self-knowledge is a hard-won and provisional achievement

The poignant account ‘Still Gloria’ (2017) by the Canadian bioethicist Françoise Baylis of her mother’s Alzheimer’s reflects this perspective. When visiting her mother, Baylis helps to sustain the integrity of Gloria’s self even when Gloria can no longer do that for herself. But she’s still herself. Does that mean that self-knowledge isn’t important? Of course not. Gloria’s diminished capacities are a contraction of her self, and might be a version of what happens in some degree for an ageing self who experiences a weakening of capacities. And there’s a lesson here for any self: none of us is completely transparent to ourselves. This isn’t a new idea; even Plato, long before Freud, recognised that there were unconscious desires, and that self-knowledge is a hard-won and provisional achievement. The process of self-questioning and self-discovery is ongoing through life because we don’t have fixed and immutable identities: our identity is multiple, complex and fluid.

This means that others don’t know us perfectly either. When people try to fix someone’s identity as one particular characteristic, it can lead to misunderstanding, stereotyping, discrimination. Our currently polarised rhetoric seems to do just that – to lock people into narrow categories: ‘white’, ‘Black’, ‘Christian’, ‘Muslim’, ‘conservative’, ‘progressive’. But selves are much more complex and rich. Seeing ourselves as a network is a fertile way to understand our complexity. Perhaps it could even help break the rigid and reductive stereotyping that dominates current cultural and political discourse, and cultivate more productive communication. We might not understand ourselves or others perfectly, but we often have overlapping identities and perspectives. Rather than seeing our multiple identities as separating us from one another, we should see them as bases for communication and understanding, even if partial. Lindsey is a white woman philosopher. Her identity as a philosopher is shared with other philosophers (men, women, white, not white). At the same time, she might share an identity as a woman philosopher with other women philosophers whose experiences as philosophers have been shaped by being women. Sometimes communication is more difficult than others, as when some identities are ideologically rejected, or seem so different that communication can’t get off the ground. But the multiple identities of the network self provide a basis for the possibility of common ground.

How else might the network self contribute to practical, living concerns? One of the most important contributors to our sense of wellbeing is the sense of being in control of our own lives, of being self-directing. You might worry that the multiplicity of the network self means that it’s determined by other factors and can’t be self -determining. The thought might be that freedom and self-determination start with a clean slate, with a self that has no characteristics, social relations, preferences or capabilities that would predetermine it. But such a self would lack resources for giving itself direction. Such a being would be buffeted by external forces rather than realising its own potentialities and making its own choices. That would be randomness, not self-determination. In contrast, rather than limiting the self, the network view sees the multiple identities as resources for a self that’s actively setting its own direction and making choices for itself. Lindsey might prioritise career over parenthood for a period of time, she might commit to finishing her novel, setting philosophical work aside. Nothing prevents a network self from freely choosing a direction or forging new ones. Self-determination expresses the self. It’s rooted in self-understanding.

The network self view envisions an enriched self and multiple possibilities for self-determination, rather than prescribing a particular way that selves ought to be. That doesn’t mean that a self doesn’t have responsibilities to and for others. Some responsibilities might be inherited, though many are chosen. That’s part of the fabric of living with others. Selves are not only ‘networked’, that is, in social networks, but are themselves networks. By embracing the complexity and fluidity of selves, we come to a better understanding of who we are and how to live well with ourselves and with one another.

To read more about the self, visit Psyche , a digital magazine from Aeon that illuminates the human condition through psychology, philosophical understanding and the arts.

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How to Identify Yourself in an Essay: Exploring Self-Identity in Writing

• by Brandon Thompson
• October 4, 2024

Writing an essay about oneself can be a daunting task. How do you capture the essence of who you are in just a few words or pages? How do you define yourself in a way that is both authentic and engaging? In this blog post, we will dive into the art of self-identification in essay writing, providing you with tips, insights, and examples to help you craft a compelling narrative about your own identity.

Whether you’re facing the challenge of answering questions like “How do you define yourself?” or “What makes up your identity?” or struggling with how to discuss yourself without using the first-person pronoun, we’ll guide you through the process step by step. We will explore various techniques for writing a self-identity essay, such as using reflection, describing your social identity, and introducing yourself in a creative way.

So grab a pen and paper, or open up that blank document, as we journey together to discover how to effectively identify yourself in an essay – a reflection of who you are in this ever-evolving world of 2023.

How to Identify Yourself in an Essay: Let Your Words Shine!

When it comes to writing an essay, one of the most important aspects is identifying yourself and expressing your unique voice. After all, no one wants to read a dull and lifeless piece of writing! So, how can you make sure your essay stands out? Let’s dive in and explore some tips on how you can identify yourself effectively in your writing.

Find Your Writing Persona

Just like superheroes have alter egos, writers too have their own personas. Embrace your inner writer and let your personality shine through your words! Whether you’re witty, introspective, or even a bit sarcastic, infusing your essay with your authentic voice will make it engaging and relatable. Don’t be afraid to show some personality – after all, who said essays have to be boring?

Inject Some Humor

Who says essays can’t be entertaining? Injecting humor into your writing can captivate your readers and make your essay stand out from the crowd. Of course, don’t force it or try too hard to be funny; instead, lightheartedly sprinkle in some jokes or clever anecdotes that relate to your topic. A humorous tone can make your essay more enjoyable to read while still conveying your thoughts effectively.

Reflect Your Unique Perspectives

We all have our own perspectives and experiences that shape the way we view the world. Use your essay as an opportunity to showcase your unique point of view. Whether you’re tackling a philosophical question or exploring a personal experience, don’t be afraid to express your thoughts and feelings authentically. Remember, your perspective is what sets your essay apart.

Play with Structure

While essays typically have a formal structure, that doesn’t mean you can’t play around with it a little. Use subheadings, bullet points, or even numbered lists to organize your thoughts and make the reading experience more enjoyable. Breaking up your content into smaller, digestible sections makes it easier for your readers to follow along and keeps them engaged from start to finish.

Dare to Be Different

Everyone loves a fresh perspective, so dare to be different in your writing. Challenge conventional ideas or take a unique stance on a topic. By offering a fresh take or a creative spin, you’ll leave a lasting impression on your readers. Remember, the goal is not to conform but to stand out and be memorable.

Embrace Your Quirkiness

We all have our quirks, so don’t be afraid to let them shine in your essay. Whether it’s an unusual hobby, a unique talent, or a peculiar fascination, incorporating your quirks into your writing can make it more interesting and authentic. By embracing your individuality, you’ll create a personal connection with your readers and leave a lasting impact.

In conclusion, when it comes to identifying yourself in an essay, the key is to be genuine, entertaining, and captivating. Let your writing persona shine, inject some humor, reflect your unique perspectives, play with structure, dare to be different, and embrace your quirkiness. By following these tips, you’ll not only create an essay that stands out but also enjoy the process of writing and expressing yourself. So, grab your pen and let your words do the talking!

FAQ: How do you identify yourself in an essay?

How do you answer what defines you.

In an essay, when asked what defines you, it’s important to delve deep into your values, beliefs, experiences, and passions. Reflecting on your unique qualities and characteristics will help you provide an authentic and meaningful response. Remember, you are more than just a list of accomplishments or titles – you are the sum of your values and experiences.

How do you write a self-identity essay

Writing a self-identity essay can be both challenging and liberating. Start by introspecting and reflecting on your identity – the cultural, social, and personal influences that shape you. Then, craft a compelling narrative that showcases your journey of self-discovery. Share anecdotes, milestones, and experiences that have contributed to your growth and sense of self.

How can I define myself

Defining oneself is like peeling an onion – layer by layer, you discover who you truly are. Embrace introspection and explore your passions, values, strengths, and weaknesses. Look beyond external expectations and societal norms. Remember, it’s a lifelong process, and it often takes time and self-reflection to truly understand and define yourself.

What is an identity example

Identity is as unique as a fingerprint, and each person’s identity is formed by a combination of factors. For example, an identity can be shaped by cultural heritage, such as being a proud Latina or a devoted fan of Korean pop music. It can also be influenced by personal traits, such as being an adventurous thrill-seeker or a compassionate and empathetic friend. Ultimately, identity is the intricate tapestry that makes each person who they are.

What makes up a person’s identity essay

A person’s identity essay encompasses various aspects that contribute to their sense of self. These include cultural background , beliefs, values, interests, experiences, and relationships. It is the fusion of these elements that shapes a person’s unique identity and makes them the individual they are.

How do you write an identity statement

Crafting an identity statement is like capturing the essence of who you are in a concise and powerful sentence. Start by reflecting on the core values, passions, and qualities that define you. Then, articulate these elements into a clear and compelling statement that encapsulates your identity. Be authentic, genuine, and unafraid to showcase what makes you extraordinary.

How do you make a new identity for yourself

Making a new identity for yourself can be both exciting and challenging. Start by identifying the changes you want to make, whether it’s adopting new habits, exploring new interests, or reassessing your values. Embrace personal growth, surround yourself with supportive individuals, and be open to new experiences. Remember, creating a new identity is a journey, and it takes time, effort, and self-reflection.

How do you write a few lines about yourself

When writing a few lines about yourself, it’s important to strike a balance between showcasing your unique qualities and maintaining brevity. Highlight your key accomplishments, interests, and passions. Inject a touch of humor, if appropriate, to engage your readers. Remember, the goal is to leave a lasting impression and pique curiosity about the person behind those few lines.

How do you define yourself reflection

Defining yourself through reflection involves introspection and analyzing your thoughts, feelings, and experiences. Take the time to understand your values, strengths, weaknesses, and aspirations. Explore how your past experiences have shaped you and consider how you want to grow in the future. Through reflection, you can gain a deeper understanding of yourself and thereby define your identity.

How would you describe your social identity

Describing social identity involves considering how you relate to different social groups and communities. It encompasses aspects such as race, ethnicity, gender, religion, and socioeconomic background. When describing your social identity, you may discuss the intersectionality of these various facets and how they influence your perspective, experiences, and interactions within society.

What makes up your identity

Your identity is an intricate tapestry woven from various threads that make you unique. It comprises elements such as your cultural background, personal values, experiences, relationships, and aspirations. It is the combination of these factors that gives you a distinct identity, shaping your beliefs, actions, and overall sense of self.

How do you talk about yourself in an essay without using “I”

Crafting an essay about yourself without relying heavily on the pronoun “I” requires creativity and alternative perspectives. Instead of constantly using “I,” focus on sharing specific experiences, achievements, or insights. Use descriptive language to engage your readers and help them visualize your narrative. By varying sentence structures and utilizing storytelling techniques, you can effectively convey your unique story without relying solely on “I.”

How would you describe yourself in one sentence

In one sentence, I am a curious wanderer, forever seeking adventures, embracing new experiences, and finding joy in the simple moments of life.

What is meant by self-identity

Self-identity refers to the recognition, understanding, and acceptance of one’s own unique characteristics, values, and beliefs. It is a journey of self-discovery that involves introspection, reflection, and a deep connection with one’s true self. Self-identity allows individuals to define who they are and navigate their lives authentically.

How would you describe yourself in a college essay

Describing oneself in a college essay requires striking a delicate balance between showcasing personal qualities and demonstrating suitability for academic pursuits . Be authentic and genuine, highlighting your unique traits, experiences, and ambitions. Emphasize your academic achievements, extracurricular involvements, and personal growth. However, remember to let your personality shine through your writing, engaging the readers with your unique voice.

How do I identify myself example

An example of identifying oneself could be acknowledging oneself as an adventurous explorer who finds solace in nature, a compassionate listener who provides comfort to others, or an analytical thinker who thrives in problem-solving. Identifying oneself involves understanding and embracing personal traits and qualities that make each person unique.

How do you introduce yourself in a class essay

When introducing yourself in a class essay, start with a captivating anecdote or a thought-provoking question related to the topic. Provide a brief overview of your background, emphasizing experiences or interests relevant to the class. Establish credibility while showcasing enthusiasm and curiosity for the subject matter. Engage the reader from the start to set the tone for an engaging essay.

What are 5 important parts of your identity

Five important parts of one’s identity may include cultural background, personal values, aspirations, relationships, and experiences. These elements shape who we are, influence our decision-making, and provide a lens through which we view the world. Each individual’s identity is unique, comprising an intricate web of multifaceted components.

How do you introduce yourself in academic writing

In academic writing, introducing yourself should be done succinctly and professionally. Start with your full name, followed by your current academic affiliation, such as the university or institution you attend. If applicable, mention your area of study or research interests in a concise manner. Avoid unnecessary personal details and maintain a confident and polished tone throughout your introduction.

What is your identity as a student

As a student, your identity extends beyond being a mere participant in academic pursuits. It encompasses your intellectual curiosity, enthusiasm for learning, and dedication to personal growth. Your identity as a student is shaped by how you navigate challenges, collaborate with peers, and actively engage in the pursuit of knowledge. Embrace this multifaceted identity as a student, allowing it to empower and guide you on your academic journey.

How do you identify yourself meaning

Identifying yourself is about recognizing and defining your unique qualities, values, beliefs, and experiences. It involves understanding how these elements shape your perspective, actions, and life choices. By acknowledging and embracing your identity, you gain a sense of self-awareness, enabling personal growth and an authentic connection with others.

How do you introduce yourself in writing examples

Hello, fellow readers! I’m Jane, a passionate storyteller with a penchant for adventure. Whether lost in the pages of a book or exploring the great outdoors, I find solace in embracing new worlds and acquiring fresh perspectives.

Greetings, everyone! I’m John, a coffee-fueled wordsmith on a perpetual quest for knowledge. When I’m not decoding complex theories at my laptop, you can find me immersing myself in the creative realms of photography or scouring the city for the perfect cup of joe.

How do you introduce yourself in a creative essay

In a creative essay, the introduction is your chance to make a memorable first impression. Craft an opening that hooks the reader and sets the tone for your creative exploration. Utilize vivid descriptions, figurative language, or an intriguing anecdote that illuminates your unique perspective. Take the reader on a journey, introducing yourself as a protagonist in your own story, ready to embark on an adventure of self-expression.

How do you introduce yourself as a student

As a student, introducing yourself is an opportunity to showcase your enthusiasm for learning and to connect with your peers. Share your name, grade or year level, and a personal interest or hobby that reflects your individuality. Consider mentioning your academic goals and aspirations, highlighting your determination to excel. Be approachable, friendly, and open to forging new connections in the student community.

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Home — Essay Samples — Life — Who Am I — Self-Identity: A Journey to Understanding “Who I Am”

Self-identity: a Journey to Understanding "Who I Am"

• Categories: Self Identity Who Am I

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Words: 481 |

Published: Jun 13, 2024

Words: 481 | Page: 1 | 3 min read

Table of contents

Introduction, the multifaceted nature of self-identity, the influence of external factors, the ongoing process of self-discovery.

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Concept of the Self and Self-Esteem Essay (Critical Writing)

Researches, studies, and even stipulations of the spiritual books have all pointed out that the human being is made up of more than the physical appearance seen from outside. It has been found out that apart from the physical body, the real human being is an inner person that is pure and free from environmental formations. The self is therefore the identity or an individual’s own being as portrayed by a conscious reflection. It is an identity that is separate from the environment. To have a clear picture of what ‘the self’ means, several ways have been designed. Among the most common and widely used ways of self, the approach is self-esteem and self-concept. self-esteem refers to how an individual views himself from an emotional or affective aspect. This refers to how an individual feels about himself and also how the individual values himself. This can also be referred to as self-worth. On the other part, self-concept refers to the way an individual views himself from a thinking or cognitive aspect. Purkey, (1988) refers to it as, “…the totality of a complex, organized and dynamic system of learned beliefs, attitudes, and opinions that each person holds to be true about his or her personal existence.”

While self-esteem and self-concept are slightly different, they are so closely related that some authors even use them interchangeably. In addition, they work so closely that one directly affects the other. Franken (1994) clearly points out that good self-esteem directly corresponds with a favorable self-concept. He further points out that an individual can maximize outcomes if he clearly knows himself because this can assist him to know his strong points and his weaknesses. It is from the self-concept that one develops his motivated behavior. This is because behavior motivation basically depends on the possible selves which are directly dependent on the self-concept. What does this mean to an individual’s behavior and vision? From this, it is possible to rule out that the way an individual views the world and his reaction towards the view dictates the boundaries from which he can estimate his possibilities.

How is self-concept developed? As mentioned in the definition of self-concept by Purkey, it is evident that the self-concept develops from a “complex system of learned beliefs.” This means that self-concept develops through learning from self and from others. When an individual takes an action, he later looks back to reflect on what he has done. In addition, other people around him make their comments concerning the action taken by the individual. However, “self-concept” cannot be considered an innate phenomenon because it is a product of the individual’s environmental interactions and the reflections construed from the interaction. From the reflections of the interaction, one is able to ascertain the level of his capability. In addition, the individual is able to combine his own expectations and the expectations of others and the abilities and accomplishments characterized by others. Basing on this characteristic of self-concept, it is justified to purport that self-concept is changeable and modifiable (Franken, 1994, p. 443).

Franken (1994, p. 443) goes ahead to argue that self-concept, though changeable, is not changed by an individual’s will but can be changed through the individual’s self-reflection. In his view, an individual, through reflection, can acquire a new way of self-viewing that is better than the initial one and through this, he is able to discover possible selves.

Finally, the self-concept is made up of several components. There is the physical component that defines the concrete aspects like the individual’s height, sex, looks, the house that the individual lives in, the type of car he drives, etc. secondly, there is the academic component that defines the individual’s learning abilities. This is divided into overall learning abilities and the strength as portrayed by the individual’s abilities in a given area of study. For example, the individual might be good in mathematics, sciences, languages, arts, etc. thirdly, the social self-concept component is created from the individual’s ability to relate with others and finally, the fourth component is the transpersonal self component which describes the ability of the individual to relate to the unknowns and the supernatural (Marsh, 1992).

These concepts can be clearly applied to my own life. For example, I am able to enter any music concert in the world. This is because I have confidence in myself. I have learned through actions and thus I can reflect on the same actions and also from other people’s comments and their actions to know that I am good at singing. This happened after I started singing in my bathroom. I felt that I have a good voice. My brothers, sisters and friends also heard me signing from the bathroom and kept encouraging me to try going public. So, when the church announced for music competition during Christmas, I reflected on my singing abilities and the comments from friends and relatives. From the reflections, I developed expectations of excelling. My expectations were also based on my friends’ and families’ expectations and thus I gave it a try. I won! Since then, my expectations have been raised. I believe that I can even compete for the best singer in the world.

I have also developed positive self-esteem based on the physical component of self-concept. Having been born from a good family that is wealthy, the physical aspects of my life make me develop a positive emotional view of myself. Living in a good house in a posh estate in Phoenix and owning a beautiful Hyundai sports car has made me develop a good relationship with other people because I don’t view myself as a failure and a beggar who is not worthy of meeting other people. On their part, the other people readily accept to associate with me, a phenomenon that makes me feel wanted. All these contribute to my development of a favorable self-concept and self-esteem.

In conclusion, it is clear that the environment that people live in and the success or failures in an individual’s endeavors act as the basis from which the individual forms his expectations. If the individual meets success in a given field, he tends to raise his expectations. In addition, if from his success the people around discover that he is good at that thing and start praising him about it, he continues having high expectations. This was evident in my singing ability which was developed from the success in my actions and the expectations from other people.

• Franken, R. (1994). Human motivation (3rd ed.). Pacific Grove, CA: Brooks/Cole Publishing Co.
• Marsh, H. W. (1992). “Content specificity of relations between academic achievement and academic self-concept.” Journal of Educational Psychology, 84, 35-42
• Purkey, W. (1988). An overview of self-concept theory for counselors . ERIC Clearinghouse on Counseling and Personnel Services. Michigan: Ann Arbor.
• Holland's Six Personality Types
• Socialization and Development of Life Skills
• Concept of Self, Self-Esteem, and Behavior
• Dimensions of the Self-Concept
• Self-Concept Theory and Trait Theory
• "The Courage to Create" by Rollo May
• The Reasoning Process and Details in the Everyday Life
• Discredited and Discreditable Deviants Definition
• “The Human Condition” by Hannah Arendt
• Personality and the IPIP-NEO Test
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, November 5). Concept of the Self and Self-Esteem. https://ivypanda.com/essays/concept-of-the-self-and-self-esteem/

"Concept of the Self and Self-Esteem." IvyPanda , 5 Nov. 2021, ivypanda.com/essays/concept-of-the-self-and-self-esteem/.

IvyPanda . (2021) 'Concept of the Self and Self-Esteem'. 5 November.

IvyPanda . 2021. "Concept of the Self and Self-Esteem." November 5, 2021. https://ivypanda.com/essays/concept-of-the-self-and-self-esteem/.

1. IvyPanda . "Concept of the Self and Self-Esteem." November 5, 2021. https://ivypanda.com/essays/concept-of-the-self-and-self-esteem/.

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IvyPanda . "Concept of the Self and Self-Esteem." November 5, 2021. https://ivypanda.com/essays/concept-of-the-self-and-self-esteem/.

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