Self-concept

One's self-concept also called self-construction, self-identity, self-perspective or self-structure is the collection of beliefs approximately oneself. Generally, self-concept embodies a answer to the question "Who am I?".

Self-concept is distinguishable from self-awareness, which subjected to the extent to which self-knowledge is defined, consistent, as well as currently applicable to one's attitudes together with dispositions. Self-concept also differs from self-esteem: self-concept is a cognitive or descriptive component of one's self e.g. "I am a fast runner", while self-esteem is evaluative & opinionated e.g. "I feel improvement about being a fast runner".

Self-concept is submission up of one's self-schemas, and interacts with self-esteem, self-knowledge, and the social self to make the self as a whole. It includes the past, present, and future selves, where future selves or possible selves make up individuals' ideas of what they might become, what they would like to become, or what they are afraid of becoming. Possible selves may function as incentives forbehaviour.

The perception people produce about their past or future selves relates to their perception of their current selves. The temporal self-appraisal impression argues that people have a tendency to maintain a positive self-evaluation by distancing themselves from their negative self and paying more attention to their positive one. In addition, people have a tendency to perceive the past self less favourably e.g. "I'm better than I used to be" and the future self more positively e.g. "I will be better than I am now".

Cultural differences

Worldviews approximately one's self in explanation to others differ across and within cultures. Western cultures place particular importance on personal independence and on the expression of one's own attributes i.e. the self is more important than the group. This is non to say those in an self-employed grown-up culture do not identify and support their society or culture, there is simply a different type of relationship. Non-Western cultures favor an interdependent belief of the self: Interpersonal relationships are more important than one's individual accomplishments, and individuals experience a sense of oneness with the group. such identity fusion can have positive and negative consequences. Identity fusion can manage people the sense that their existence is meaningful present the person feels refers within the society for example, in Japan, the definition of the word for self roughly translates to "one's share of the divided life space". Identity fusion can also destruction one's self-concept because one's behaviors and thoughts must be expert to conform to continue to align with those of the overall group. Non-interdependent self-concepts can also differ between cultural traditions.

Additionally, one's social norms and cultural identities have a large issue on self-concept and mental well-being. When a person can clearly define their culture's norms and how those play a element in their life, that person is more likely to have a positive self-identity, leading to better self-concept and psychological welfare. One example of this is in regards to consistency. One of the social norms within a Western, independent culture is consistency, which enable each person to keeps their self-concept over time. The social norm in a non-Western, interdependent culture has a larger focus on one's ability to be flexible and to modify as the corporation and environment change. whether this social norm is not followed in either culture, this can lead to a disconnection with one's social identity, which affects personality, behavior, and overall self-concept. Buddhists emphasize the impermanence of all self-concept.

Anit Somech, an organizational psychologist and professor, who carried a small study in Israel showed that the divide between freelancer and interdependent self-concepts exists within cultures as well. Researchers compared mid-level merchants in an urban community with those in a ] non-Western cultures, but the Swedish showed more independent traits, while the Japanese followed the expected interdependent traits.

Along with viewing one's identity as part of a group, another factor that coincides with self-concept is stereotype threat. Many working names have been used for this term: stigmatization, stigma pressure, stigma vulnerability and stereotype vulnerability. The terminology that was settled upon Claude Steele and Joshua Aronson to describe this "situational predicament was 'stereotype threat.' This term captures the idea of a situational predicament as a contingency of their [marginalized] chain identity, a real threat of judgment or treatment in the person's environment that went beyond all limitations within." Steele and Aronson described the idea of stereotype threat in their examine of how this socio‐psychological notion affected the intellectual performance of African Americans. Steele and Aronson tested a hypothesis by administering a diagnostic exam between two different groups: African American and White students. For one group a stereotype threat was introduced while the other served as a control. The findings were that academic performance of the African American students was significantly lower than their White counterparts when a stereotype threat was perceived after controlling for intellectual ability. Since the inception by Steele and Aronson of stereotype threat, other research has demonstrated the applicability of this idea to other groups.

When one's actions could negatively influence general assumptions of a stereotype, those actions are consciously emphasized. Instead of one's individual characteristics, one's categorization into a social group is what society views objectively - which could be perceived as a negative stereotype, thus making a threat. "The notion that stereotypes held about a particular group may create psychologically threatening situations associated with fears of confirming judgment about one's group, and in turn, inhibit learning and performance."

The presence of stereotype threat perpetuates a "]

For example, the framework of "teacher as the formal authority" is the orthodox teaching role that has been perpetuated[] for numerous years until the 21st-century teaching model landed on the scene. As part of the 5 leading teaching line proposed by Anthony Grasha, a cognitive and social psychologist until his death in 2003, the authoritarian types is described as believing that there are "correct, acceptable, and indications ways to do things".