Looking‐Glass Self: Goffman as Symbolic Interactionist

My thesis is that for most of his career, Erving Goffman was a symbolic interactionist in the Cooley line. The only sustained theoretical structure in Goffman's work before 1974 follows Cooley's conjecture of the looking‐glass self. Cooley assumed shared awareness, that we “live in the minds of others.” He also realized that shared awareness is virtually invisible in modern societies and proposed pride or shame as the emotions that resulted. Goffman emphasized embarrassment over shame and implied a fourth step beyond Cooley's three: the management of embarrassment or shame. The Presentation of Self in Everyday Life is dense with these emotions. Goffman proposed conceptual definitions of the embarrassment and shared awareness that are central to Cooley's idea. The conjunction of shared awareness and emotion in Goffman's examples may be the main feature that arouses reader sympathy. Two hypotheses are formulated here, along with techniques that might be used to test or apply them.     

Parts and Wholes: Goffman and Cooley

This essay begins with an outline of the part‐whole method, a way of relating particular instances to general concepts or propositions. This method is illustrated by seven propositions extracted from Cooley’s work that seem to be illustrated by concrete examples from Goffman’s writing. This method weds qualitative study with theory in a preliminary way, and ultimately, qualitative and quantitative methods. Since Goffman’s examples breathe life into our enterprise, it may be fruitful to use every one of them, connecting them not only with Cooley’s theses, but generating others as well.     

Maternal Reminiscing Style and Children’s Developing Understanding of Self and Emotion

Individual differences in how mothers structure reminiscing about shared past experiences with their preschool children are related to children’s developing autobiographical memory skills and understanding of self and emotion. More specifically, mothers who engage in highly elaborative reminiscing have children who come to tell more coherent and emotionally expressive autobiographical narratives, and these children also show better understanding of self and are better able to regulate emotion than children of less elaborative mothers. This body of research is reviewed and relations between maternal reminiscing style and children’s developing self and emotional understanding are explicated. This paper was written while the first author was a senior fellow in the Center for the Interdisciplinary Study of Religion at Emory University, sponsored by a grant from The Pew Charitable Trusts. The opinions expressed here are those of the authors and do not necessarily reflect the views of The Pew Charitable trusts.     

Georg Simmel and Erving Goffman: Legitimators of the Sociological Investigation of Human Experience

By originating and developing the sociological investigation of human experience, Georg Simmel and Erving Goffman have shifted social phenomena at the edge of awareness to the center of attention, and have legitimated their study for contemporary sociologists. Both Simmel and Goffman describe these subtle social phenomena by distinguishing their perceptual boundaries and crossover elements, pointing out their common features when their statuses differ, and reversing their traditional location in means-end and cause-effect chains. But Durkheim's influence on Goffman's basic conceptions of interaction, individual, and society differentiated his interpretation of these social phenomena from Simmel's. Moreover, Simmel's and Goffman's explanations of these social phenomena evolve in different directions, revealing the antithetical goals toward which spiritual transcendental Simmelians and cynical reductive Goffmanians would lead sociology.     

A view from the fort: Erving Goffman as Canadian

L'analyse micro-sociologique de la vie et du langage d'une communauté démontre non seulement que tout phénomène social, manifeste ou non, prend forme dans le cadre d'un modèle, mais aussi que la modélisation de ces phénomènes tend àêtre homologue, ou du moins congruente, au sein de tout système auto-défini. Le Canada en est un parfait exemple. Derrière une apparence uniforme d ‘américanisme’, on trouve dans ce pays un ensemble développé et coherent de contre-messages qui suggère, plus que la presence, l'omniprésence d'un fond unique de structuration iconique. Cette structuration imprègne tous les aspects du tissu social - des contes folkloriques au comportement politique. La façon dont les Canadiens conceptualisent, codifient et expriment leur monde est ainsi non seulement influencée, mais aussi limitée. Images de confinement en art, symbolisme de la maison en littérature, une obsession des limites humaines à la fois sociales et corporelles, indiquent une preoccupation pour frontières, murs et bordures - pour le point de contact entre soi et autre. Arguing for culture-specific cognitive imprinting, this paper examines the kinship between Erving Goffman's discursive practices/preferences and the aesthetic strategies preferentially employed by Canadian artists and poets. Far from being idiosyncratic, it claims, Goffman's implied identification with the stigmatized, his preoccupation with role maintenance and modes of mediation, his vision of the world as strange and threatening, even his much commented upon reluctance to theorize, can be seen as natural concomitants of the centripetal orientation which is diagnostic of the Canadian psychotype. It concludes by suggesting that the same pattern of response can be seen in the work of numerous other Canadian scholars including Harold Innis, Northrop Frye, and Marshall McLuhan.     

Postmodernism and Sociology: From the Epistemological to the Empirical

This article investigates the place of postmodernism in sociology today by making a distinction between its epistemological and empirical forms. During the 1980s and early 1990s, sociologists exposited, appropriated, and normalized an epistemological postmodernism that thematizes the tentative, reflective, and possibly shifting nature of knowledge. More recently, however, sociologists have recognized the potential of a postmodern theory that turns its attention to empirical concerns. Empirical postmodernists challenge classical modern concepts to develop research programs based on new concepts like time-space reorganization, risk society, consumer capitalism, and postmodern ethics. But they do so with an appreciation for the uncertainty of the social world, ourselves, our concepts, and our commitment to our concepts that results from the encounter with postmodern epistemology. Ultimately, this article suggests that understanding postmodernism as a combination of these two moments can lead to a sociology whose epistemological modesty and empirical sensitivity encourage a deeper and broader approach to the contemporary social world.     

Two Faces of Self and Emotion in Symbolic Interactionism: From Process to Structure and Culture—And Back

During the heyday of modernist sociology, two theories emerged within symbolic interaction, each attempting to refine and extend aspects of Mead's framework: Affect Control Theory and Identity Theory. The similarities between these two different theories have led to confusion as well as speculation about their continuance as separate theories. We trace the development of both, contrast their foci and contributions, and outline paradigmatic changes that may reconcile some differences. In addition, we highlight the growing potential for interface with processual symbolic interactionist work, and the possible benefits for all such “faces” of the framework.     

Towards a Philosophy of Containment: Reading Goffman in the 21st Century

On the occasion of the re-publication of Erving Goffman’s Relations in Public: Microstudies of the Public Order, including the remarkable appendix, “Insanity of Place,” the authors propose new ways of reading Goffman’s work in order to highlight his attention to havoc and containment. Goffman’s “Insanity of Place,” explores the phenomenon of mental illness by asserting that it is an instance of havoc, a symbolic and practical condition that disrupts the social order of life, and one that must be contained. By situating this essay at the center of Goffman’s oeuvre they examine Goffman’s “philosophy of containment,” and trace its trajectory from Asylums, Stigma and “The Insanity of Place” to its full crystallization in Frame Analysis. The authors offer a generative reading of havoc and containment in order to understand the incoherence, irrationality, unreason, incomprehensibility and unbearableness of social life and the imperative to preserve social order from collapsing, dissolving or imploding. This reading enables us to see the cracks in the social order and understand containment as the constant effort exerted to recuperate transgressions and deviations back into that order. Goffman’s analysis becomes an opening into engagements with the work of Judith Butler and Michel Foucault around the notion of the normative order and the issues of containment and transgression. Thinking through Goffman’s philosophy of containment as the framework for an analysis of socialization, normalization, and social ordering affords an approach to thinking macro-micro linkages of order and instability that confront both our contemporary society and the discipline of sociology.     

The Interaction Order and Musical Sound: Shopping with Erving Goffman

Drawing on qualitative interviews and extending insights provided by Erving Goffman (1983, 1971), this article argues that music plays a crucial role in the interaction order of retail environments. I suggest music permeates these locations of consumption; shoppers are presented as perceiving musical sounds as both “territorial offenses” and sounds that can also represent an “intimate ally.” Crucial here is the nature of territoriality that manages an individual's exposure through the symbolic and literal placement of boundaries around the self, covering and protecting the self while navigating public space, tacitly securing rights in relation to others, and minimizing encroachments upon the “territories of the self.” I contend that when shopping, participants can feel “at home” in these locations thanks in part to the role of music but also in other cases actively avoid these situations, using privatizing music as a means of regaining auditory discretion. The contribution of this article extends Goffman's formulation of the interaction order, accounting for the dual role that music represents, as both a territorial offense and an intimate ally for shoppers.     

Creativity and the Self: A Self Psychological Approach to Art and Healing

This paper explores the contributions of Heinz Kohut and self psychology to the conceptualization of art and healing on an individual and cultural level. The roles of normative narcissistic development, selfobject experience, and empathy are emphasized in the formation and maintenance of creative expression. Crayton Rowe’s addition of the undifferentiated selfobject is also explored. The lives and work of legendary artists, as well as a case example from the ongoing clinical treatment of a creative professional, provide illustration.     

Reconceptualizing the Self Phenomenon: Toward an Emic Conception of the Self

In sociology, the self has been conceptualized as either self‐concept or the process of self‐reflectivity. Both notions of the self have been traced to the early thinkers—William James, Charles H. Cooley, and George H. Mead—who laid the foundation for the scientific study of the self phenomenon. In this article, I propose a revised conception of the self based on a re‐reading of the classics. I argue that the self is related to but not the same as self‐concept or the process of self‐reflectivity. The self is an emic object, that is, the entity that one takes oneself to be. More specifically, the self is the empirical existence of an individual perceived by the individual to be his or her own. As the identity the individual finds in his or her existence in a world shared with others, the self is a product of both self‐reflection and self‐enactment. Implications of this reconceptualization for some broad issues related to the self phenomenon are also discussed.     

Durkheim's cult of the individual as civil religion: Its appropriation by Erving Goffman

The purpose of this article is to provide a systematic analysis of the place of Durkheim's “cult of the individual” in Erving Goffman's sociology.¹ I have reviewed the most pertinent aspects of Durkheim's sociology of religion. This article discusses and/or analyzes the development of the cult of the individual primarily within the context of Durkheim's (1951) monograph on suicide; Durkheim's notions of sacred, profane, and ritual; Goffman's two‐pronged intellectual heritage; and Goffman's “Communication Conduct in an Island Community” (1953) with respect to several key Durkheimian concepts. Also discussed are several important secondary analyses—primarily those of Jurgen Habermas and Stanford Lyman—which help to further delineate the conditions of the Durkheim‐Goffman link. The final section applies Goffman's sociology to the case of Evangelicalism and “political civility.”     

Postmodernism and the sacred: reclaiming connection in our greater-than-human worlds

This article addresses the many faces of postmodernism and offers the critique that postmodernism taken up in a particular extremist way can tend to sacrifice the sacred, the spiritual, and the recognition of our "greater than human" worlds in a quest for the particular. In response to this critique, I speak to a postmodern family therapy practice that is informed by values of connectedness, community, and communion; enacted through love and pragmatics; and committed to recognition of our obligation to ecological practice.     

Brain Emotion Systems,Personality, Hopelessness,Self/Other Perception,and Gambling Cognition: A Structural Equation Model

The aim of this study was to explore the relations between gambling, brain emotion systems, personality, self/other perception, and hopelessness in an Italian community. Dimensions of gambling, positive and negative emotions, self/other perception, personality and hopelessness were assessed in a community sample of 235 adults aged 19–59 years. Two structural models were tested. We found a significant correlation between problem gambling and impulsivity, which in association with aggressivity and negative personality dimensions may help explain the psychopathology factor, i.e. a latent variable involving neurotic personality, hopelessness, high sensation seeking, low metacognitive responsiveness, and disorganized patterns of interpersonal relationships. These results contribute to develop a theoretical framework of gambling in relation with personality factors and provide a new approach for clinical intervention of problem gambling that relies on a solid multidimensional perspective.     

后现代思潮对我国青少年的影响与对策

出于反思"现代性"而出现的后现代主义,目前已经发展成"带有西方色彩"的全球性社会思潮。它反对理性主义、整体主义、中心主义,主张多元价值取向,注重人文关怀,具有否定的全面性与不彻底性、价值取向的无中心性、传播形式的灵活性与多样性、行为表现的随意性等特点。后现代主义在一定程度上有助于培养我国青少年的批判性思维,有助于青少年的天性成长,但也往往易于模糊青少年的是非判断标准,侵蚀青少年积极有为的责任担当,诱使青少年养成享乐主义的生活习惯。为此,需要从强化社会主义核心价值观的引领作用、加强对西方后现代思潮的理论研究、加强人文精神和心理健康方面的教育、引领网络与大众传播方向等方面做文章。     

Postmodernism and Popularisation: The Cultural Life of Chaos Theory

Popular accounts of science have helped to stimulate greater public interest in the role of science in contemporary society. For example, chaos theory and complexity theory have proven to be highly marketable science "products". These concepts have increasingly travelled into wider culture and, notably, the study of organization. Through an interpretation that promotes a leaning towards uncertainty, unpredictability and ambiguity, these accounts of science have been seen to provoke a (postmodern) re-conceptualisation of our view of the world. Indeed the overtly philosophical style of many of these stories has provided a rich source of material for social scientists seeking to explain and legitimise developments in organization and cultural studies. Concentrating upon the treatment of chaos theory as a "postmodern science", this paper examines and questions the historical and cultural influences that have encouraged the appropriation of theories from the natural science.     

Social Theory and Self-Organization: Toward a Sociology of Postmodernism

Abstract Significant changes which represent a linguistic and semantic turn in social theory occurred between in the mid 1970's and the early 1980's. This turn indicates the importance of the social and public dimensions of symbolic meaning that has been distorted functionally by orthodox modernization theory. Modern society is characterized as penetrating the idea of functional primacy into various areas of social life, but in the 1980's skepticism about modernity increased markedly and fluctuation of modernity was resulted. In this paper I discuss the problem of symbolic meaning and fluctuation of modernity from the viewpoint of self-organization paradigm which emphasizes ‘order from fluctuation’ and self-reference, and review the possibility of a postmodern sociology through claiming the necessity to ask how anti-control systems can be built.