Everything about George Herbert Mead totally explained
Mead, George Herbert (
February 27,
1863 –
April 26,
1931) was an
American philosopher,
sociologist and
psychologist, primarily affiliated with the
University of Chicago, where he was one of several distinguished
pragmatists. He is regarded as one of the founders of
social psychology.
Biography
Mead was born
February 27,
1863 in South Hadley, Massachusetts. He studied at
Oberlin College from 1879–1883 and spent several years as a railroad surveyor prior to his enrollment in
Harvard University in 1887. At Harvard, Mead studied with
Josiah Royce, a major influence upon his thought, and
William James, whose children he tutored. In 1888, Mead moved to Germany to study with psychologist
Wilhelm Wundt, from whom he learned the concept of "the gesture", a concept central to his later work. Despite never finishing his dissertation, Mead was able to obtain a post at the
University of Michigan in 1891. In 1894 Mead moved, along with
John Dewey, to the
University of Chicago, where he taught until his death. No detached philosopher, he was active in Chicago's social and political affairs; among his many activities include his work for the
City Club of Chicago. Mead died of heart failure,
April 26,
1931.
Work
Mead is a major American philosopher by virtue of being, along with
Charles Peirce and
William James, one of the founders of
pragmatism. Mead is also an important figure in 20th century
social philosophy. His
theory of how the
mind and
self emerge from the social process of communication by
signs founded the
symbolic interactionist school of sociology and social psychology. He also made significant contributions to the philosophies of nature, science, and history, to
philosophical anthropology, and to
process philosophy. Dewey and
Alfred North Whitehead considered Mead a thinker of the first rank. He is a classic example of a social theorist whose work doesn't fit easily within conventional disciplinary boundaries.
Mead the social psychologist argued the
antipositivistic view that the individual is a product of
society, the
self arising out of social experience as an object of socially symbolic gestures and interactions. Rooted intellectually in
Hegelian dialectics, theories of action, and an amended "anti-
Watsonian" social behaviourism, Mead’s self was a self of practical and
pragmatic intentions.
Mead grounded human perception in an "action-nexus" (Joas 1985: 148), ingraining the individual in a "manipulatory phase of the act" as the fundamental “means of living” (Mead 1982: 120). In this manipulatory sphere “the individual abides with the physical objects” of
everyday life (Mead 1938: 267). In humans the "manipulatory phase of the act" is socially mediated, that's to say, in acting towards objects humans simultaneously take the perspectives of others towards that object. This is what Mead means by "the social act" as opposed to simply "the act" (the latter being a Deweyan concept). Non-human animals also manipulate objects, but this is a non-social manipulation, they don't take the perspective of other organisms toward the object. Humans are unique in taking the perspective of other actors towards objects, but this is what enables complex human society and subtle social coordination. In the social act of economic exchange, for example, both buyer and seller must take each other's perspectives towards the object being exchanged. The seller must recognize the value for the buyer, while the buyer must recognize the desirability of money for the seller. Only with this mutual perspective taking can the economic exchange occur.
Mead also rooted the self’s “
perception and meaning” deeply and sociologically in "a common
praxis of subjects" (Joas 1985: 166) found specifically in social encounters. Understood as a combination of the
'I' and the 'me', Mead’s self proves to be noticeably entwined within a sociological existence: For Mead, existence in community comes before individual consciousness. First one must participate in the different social positions within society and only subsequently can one use that experience to take the perspective of others and thus become self-conscious.
Mead writes in
Mind, Self and Society that human beings begin their understanding of the social world through "play" and "game". "Play" comes first in the child's development. The child takes different roles he/she observes in "adult" society, and plays them out to gain an understanding of the different social roles. For instance, he first plays the role of policeman and then the role of thief while playing "Cops and Robbers," and plays the role of doctor and patient when playing "Doctor." When more mature, the child can participate in the game, for instance the game of baseball. In the game he's to relate to others and understand the rules of the game. Through participating in the "game", he gains the understanding that he's to relate to norms of behaviour in order to be accepted as a player. Mead calls this the child's first encounter with "the generalized other", which is one of the main concepts Mead proposes for understanding the emergence of the (social) self in human beings. "The generalized other" can be understood as the general norm within a social group or setting. Through understanding "the generalized other" the individual understands what kind of behaviour is expected, appropriate and so on, in different social settings. The family, the baseball team, school, and society are examples of social settings through which the child develops gradual understanding of norms for behaviour.
Mead distinguishes between the "I" and the "me." The "me" is the accumulated understanding of "the generalized other" for example norms, unconscious opinions, patterns of social response etc. The "I" is the more personal opinions, the reflecter or observer, the social struggler -- it's what creates the individual's individuality.
It is important when reading Mead to remember that he sees the human mind as something that can arise solely through social experience. The thinking process, for instance, is for Mead nothing but internalized communication.
Philosophers whose inspiration is more metaphysical and ontological, for example
Heidegger, emphasize the development of Being from the perspective of the experiencing human being, and how the world is revealed to this experiencing entity within a realm of things.
Pragmatic philosophers like Mead focus on the development of the self and the objectivity of the world within the social realm: that "the individual mind can exist only in relation to other minds with shared meanings" (Mead 1982: 5).
In his lifetime, Mead published about 100 scholarly articles, reviews, and incidental pieces. At the moment of death, he was correcting the galleys to what would have been his first book
Essays in Social Psychology, published only in 2001. His students and colleagues, especially
Charles W. Morris, subsequently put together five books from his unpublished manuscripts and from stenographic records of his lectures. The Mead Project at Brock University in Ontario intends to publish eventually all of Mead's 80-odd remaining unpublished mss.
Further Information
Get more info on 'George Herbert Mead'.
|
External Link Exchanges
Do you know how hard it is to get a link from a large encyclopaedia? Well we're different and will prove it. To get a link from us just add the following HTML to your site on a relevant page:
<a href="http://george_herbert_mead.totallyexplained.com">George Herbert Mead Totally Explained</a>
Then simply click through this link from your web page. Our crawlers will verify your link, extract the title of your web page and instantly add a link back to it. If you like you can remove the words Totally Explained and embed the link in article text.
As long as your link remains in place, we'll keep our link to you right here. Please play fair - our crawlers are watching. Your site must be closely related to this one's topic. Any kind of spamming, dubious practises or removing the link will result in your link from us being dropped and, potentially, your whole site being banned. |
