Mead and Freud
One of the most fundamental questions for the field of psychology - indeed of all human questing for knowledge - is how it is that we come to be the way that we are. What is it that makes us human? And to what extent is human nature shared and to what extent are we each unique? Two of the founding scholars of the discipline of psychology - Sigmund Freud and George Herbert Mead - both created models to explain how fundamental and arguably universal human psychic structures developed. Their models do not entirely refute each other, but they do propose distinctly different interior roadmaps of the human psyche as well as very different pathways by which core psychic structures develop.
We may begin by examining Mead's model, which was an Interactionist one. Interactionism was one of the most important developments in psychological (as well as educational and general social scientific) theory in the 20th century. The Interactionist view insists that the "mind" and the "self" are not an a priori part of human inheritance (i.e. we are not born with them) but rather we conceive of as these faculties is developed through our experiences and are constructed through a variety of social processed. We each develop ourselves, in other words, through the daily process of interaction between ourselves and all of the other people in our social world. Our idea of the self is thus essentially an internalization of facets of all of our interactions with others.
Mead was perhaps the most eloquent defender of this model, which has profound consequences. If one accepts it, it answers in the strongest possible way that we are indeed our brothers' (and sisters' keepers); indeed, we are their genitors. We each exist (in social and psychological terms) because we have incorporated (and perhaps integrated) the ways that others see us (Mead, 1967, pp. 21-7).
For the Interactionist, each of us is who we are because we develop ourselves through the process of interaction with other people. But not all interactions are equally important to the development of self. Rather, those that occur in intimate, personal communication with others are the most influential. These relationships include familial ones and those with intimate friends - but for the child they also include relationships with teachers and other educators.
The self, or self-concept, as developed by Mead and others, is thus essentially an internalization of aspects of an interpersonal or social process with an emphasis on interactions with certain specific individuals. We are created out of the cloth of how other persons conceive us and this self-concept (while constantly fluctuating and uncertain) nevertheless functions as a guide in social behavior. This includes the social behavior of learning, for we learn not as isolated individuals but within the context of a specific culture and society and historical moment (Mead, 1964, pp. 81-6).
Interactionists argue that we each tend to act in order to preserve the existing or desired image of our self as reflected back as us by others. For the schoolchild, this means that we see ourselves in terms of how our teachers see us: Children come to see themselves as their teachers do. Teachers who are able to value the potential and contributions of each child are thus able to help mold children (through their interactions) into people who value their own ability to learn.
Freud's model of how the most fundamental psychic structures are formed is a more internalized one. He believed that the basic structures of a person's psyche develop very early on and while they arise in part in response to other people, these other people are only those in the family unit. The basic psychic structures were, for Freud, already in place before a child was old enough to have substantial interactions...
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