affordance

beauty

community

distinterestedness

ethics

face

game state

generalized other

gesture

i-witnessing

imagery

institution

interactionism

meaning

mind

multiple personality

present

self

social psychology

society

symbolic

thinking

warfare

yawning

nationality

American

occupation / innovator as

philosopher

sociologist

university professor

University of Chicago

innovator in the field of

classical social theory

philosophy

pragmatism

sociology

symbolic interactionism

university teacher

psychologist

is a way of seeing objects' relations to us such that we can say 'the chair invites us to sit down'.

the chair invites us to sit down' 8 (1962: 280).

is not a separate quality in a face but a relation or proportion of qualities to each other.

The beauty of a face is not a separate quality but a relation or proportion of qualities to each other. George H. Mead

is conceived beyond the sphere of human society so as to also include the wider society of living nature. The human community becomes the biotic community of nature.

For Mead ethics is grounded in a social concept of sclfhood whereinthe person is constituted by his relationships to others in a community.Furthermore, he enlarges the notion of 'community' beyond the sphere ofhuman society so as to also include the wider society of living nature. One ofthe innovations of Mead's social-self paradigm is that he generalizes his ''principleof sociality'' (PP 65) into a universalized metaphysical category so thatnot only the human self but all events in the community of nature and thecosmos are ultimately social in character. In his introduction to Mead's Philosophy of the Present, A. B. Murphy correctly asserts: 'The most original feature of these lectures is the daring extension of 'the social' into what is atleast a philosophy of nature, and, if the name did not offend a pragmatist,might also be called a metaphysic' (Mead 1932, :rv-xvi). Mead's generalizationof the principle of sociality into a metaphysical category is expressedwhen he writes: ''I wish to emphasize the fact that the appearance of mind isonly the culmination of that sociality which is found throughout the universe'(PP 86... emphasis added). It is precisely this extension of 'the social' beyondthe human community to include the biotic community of nature whichestablishes the theoretical basis for an environmental ethics in the framework of G. H. Mead.

is necessary for anyone interested in the public good; that is, we must not be interested in goods in which our personal selves are wrapped up.

To be interested in the public good we must be disinterested, that is, not interested in goods in which our personal selves are wrapped up. George H. Mead

is grounded in a social concept of selfhood wherein the person is constituted by his relationships to others in a community.

For Mead ethics is grounded in a social concept of selfhood wherein the person is constituted by his relationships to others in a community. ,

's beauty is not a separate quality but a relation or proportion of qualities to each other.

is a period of self-development that follows the play stage. Involves the development of the ability to take the role of the generalized other and to take part in group activity.

Period of self-development that follows the play stage. Involves the development of the ability to take the role of the generalized other and to take part in group activity. (net)

is the overall attitude and general reactions of a group, community, or society.

The overall attitude and general reactions of a group, community, or society.

is a vocalized sound or body movement that one creature uses to instigate or stimulate the actions of another creature such that an act involving the mutual influence of both parties occurs.

Vocalized sound or body movement that one creature uses to instigate or stimulate the actions of another creature such that an act involving the mutual influence of both parties occurs.

is a creative and imaginative phase of the self, which notes present circumstances and environmental contexts and suggests possibly novel and surprising new actions. It is the self as 'knower'.

Creative and imaginative phase of the self, which notes present circumstances and environmental contexts and suggests possibly novel and surprising new actions. The self as 'knower.

is not past but present. It rests with what we call our mental processes to place these images in a temporal order.

Imagery is not past but present. It rests with what we call our mental processes to place these images in a temporal order. George H. Mead

is a system of beliefs and practices (such as, say private property) in which all members know and expect their own role, the roles of others, and the accompanying attitudes, but all also know that virtually everyone else knows the roles and expects them to act accordingly.

a system of beliefs and practices in which each participant incorporates not only her own attitude and role but also the attitudes and roles of all the other participants. Mead used the example of the institution of private property. The pickpocket knows what to expect not only from the victim and the onlookers but also from the police, judges, jailers, and so forth. Private property is an institution in a society in which all members know and expect their own role, the roles of others, and the accompanying attitudes, but all also know that virtually everyone else knows the roles and expects them to act accordingly' (Scheff in Goffman's Legacy edited by Javier A. Trevino p. 60)

Man lives in a world of meaning. George H. Mead

is that which enables one to say 'may I borrow a pencil'' And to then receive a pencil rather than, say, a book. Meaning is the threefold relationship between a gesture, a response in the other, and the result.

Mead defines meaning as a 'threefold relationship' between an individual's gestue, the adjustive response by another to that gesture, and the completion of the social act initiated by the gesture of the first individual. Meaning is thus not an idea, but a response to a gesture developed wihtin a social act. In other words, meaning does not exist within one's consicousness, nor does it exist independently of the reality of interaction, as the earlier German idealist philosophers argued. One's gesture to anotehr (for example, asking someone, 'May I borrow a pencil'') refers to a desired result (getting a pencil) of the interaction. But an individual 's gesture is rneaningful , or significant, only if it elicits the desired response from the person to whorn it is directed. That is, your gesture has 1neaning only if the other person responds to your intended result as you responded in your mind. If a person hands you a book instead of the pencil you asked for, your gesture lacked meaning, as the other's behavior did not lead to the successfu I completion of the act. (This point underscores Mead's roots in pragmatic philosophy.) How many times have you said to someone, ' You don't understand what I 'm saying' when they did not respond as you had imagined they would' Such instances illustrate how meaning develops through a social process.

is a process and internal conversation of gestures that makes possible the imagined testing of alternative lines of conduct.

for Mead, 'mind' is a process or behavior that allows for the conscious control of ones actions. More specifically, the mind involves an internal conversation of gestures that makes possible the imagined testing of alternative lines of conduct. In the delay of responses produced by such testing lies the crux of intelligent behavior: controlling ones present action with reference to ideas about the future consequences.'

A multiple personality is in a certain sense normal. George H. Mead

is very short. We do, however, experience passing events... part of the process of the passage of events is directly there in our experience, including some of the past and some of the future.

Our specious present as such is very short. We do, however, experience passing events... part of the process of the passage of events is directly there in our experience, including some of the past and some of the future. George H. Mead

is not involved in a great deal of human intelligence, just as it is not involved in the intelligence of the lower forms of animal life.

The intelligence of the lower forms of animal life, like a great deal of human intelligence, does not involve a self. George H. Mead

is relational and constituted by the social. In baseball, to be catcher, one must internalize all of the other positions as well.

The self is thoroughly social. One comes to be a self, and to know oneself as a self by acting with others in socially organized settings and coming to view oneself through the perspectives of the others. Mead's well-known example is that of children playing a structured game such as baseball. To know how to play as the team's catcher, the child must internalize all of the other positions. To function as a catcher is to function as catcher-in-relation, i.e., t (NET)

is object to itself. This characteristic distinguishes it from other objects and from the body.

The self has the characteristic that it is an object to itself, and that characteristic distinguishes it from other objects and from the body. George H. Mead

George Herbert Mead

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George Herbert Mead