Self Concept: The Cognitive Self

By the time children are in grade school, they have learned that they are unique individuals, and they can think about and analyze their own behavior. They also begin to show awareness of the social situation—they understand that other people are looking at and judging them the same way that they are looking at and judging others (Doherty, 2009). By the time we are adults, our sense of self has grown dramatically. We can analyze our thoughts, feelings, and behaviors, and we can see that other people may have different thoughts than we do. We become aware of our own mortality. We plan for the future and consider the potential outcomes of our actions. At times, having a sense of self may seem unpleasant—when we are not proud of our appearance, actions, or relationships with others, or when we think about and become afraid of the possibility of our own death. On the other hand, the ability to think about the self is very useful. Being aware of our past and able to think about the future is adaptive—it allows us to modify our behavior on the basis of our mistakes and to plan for future activities. 

Part of what is developing in children as they grow is the fundamental cognitive part of the self, known as the self-concept. The self-concept is a knowledge representation that contains knowledge about us, including our beliefs about our personality traits, physical characteristics, abilities, values, goals, and roles, as well as the knowledge that we exist as individuals. Throughout childhood and adolescence, the self-concept becomes more abstract and complex and is organized into a variety of different cognitive aspects of the self, known as self-schemas. Children have self-schemas about their progress in school, their appearance, their skills at sports and other activities, and many other aspects. In turn, these self-schemas direct and inform their processing of self-relevant information (Harter, 1999), much as we saw schemas in general affecting our social cognition.

Another approach to studying the self is to investigate how we attend to and remember things that relate to the self. Indeed, because the self-concept is the most important of all our schemas, it has an extraordinary degree of influence on our thoughts, feelings, and behavior. Have you ever been at a party where there was a lot of noise and bustle, and yet you were surprised to discover that you could easily hear your own name being mentioned in the background? Because our own name is such an important part of our self-concept, and because we value it highly, it is highly accessible. We are very alert for, and react quickly to, the mention of our own name.

Our self-concepts can also affect how well we remember information. The finding that information that is processed in relationship to the self is particularly well remembered, known as the self-reference effect, is powerful evidence that the self-concept helps us organize and remember information. The next time you are studying, you might try relating the material to your own experiences—the self-reference effect suggests that doing so will help you better remember the information.

The specific content of our self-concept powerfully affects the way that we process information relating to ourselves. But how can we measure that specific content? One way is by using self-report tests. One of these is a deceptively simple fill-in-the-blank measure that has been widely used by many scientists to get a picture of the self-concept (Rees & Nicholson, 1994). All of the 20 items in the measure are exactly the same, but the person is asked to fill in a different response for each statement. This self-report measure, known as the Twenty Statements Test (TST), can reveal a lot about a person because it is designed to measure the most accessible—and thus the most important—parts of a person’s self-concept. Try it for yourself, at least five times:

I am ______________

I am ______________

I am ______________

I am ______________

I am ______________

What types of words did you use? Research suggests most people use a mix of physical characteristics, personality traits, and social components (external). 

Physical characteristics are an important component of the self-concept, and they are mentioned by many people when they describe themselves. If you’ve been concerned lately that you’ve been gaining weight, you might write, “I am overweight.” If you think you’re particularly good looking (“I am attractive”), or if you think you’re too short (“I am too short”), those things might have been reflected in your responses. Our physical characteristics are important to our self-concept because we realize that other people use them to judge us. People often list the physical characteristics that make them different from others in either positive or negative ways (“I am blond,” “I am short”), in part because they understand that these characteristics are salient and thus likely to be used by others when judging them (McGuire, McGuire, Child, & Fujioka, 1978).

A second aspect of the self-concept relating to personal characteristics is made up of personality traits—the specific and stable personality characteristics that describe an individual (“I am friendly,” “I am shy,” “I am persistent”). These individual differences are important determinants of behavior, and this aspect of the self-concept varies among people.

The remainder of the self-concept reflects its more external, social components; for example, memberships in the social groups that we belong to and care about. Common responses for this component may include “I am an artist,” “I am Jewish,” and “I am a mother, sister, daughter.” As we will see later in the course, group memberships form an important part of the self-concept because they provide us with our social identity—the sense of our self that involves our memberships in social groups.

Self-Concept across Cultures

Although we all define ourselves in relation to these three broad categories of characteristics—physical, personality, and social – some interesting cultural differences in the relative importance of these categories have been shown in people’s responses to the TST (remember the test from the section above?). For example, Ip and Bond (1995) found that the responses from Asian participants included significantly more references to themselves as occupants of social roles (e.g., “I am Joyce’s friend”) or social groups (e.g., “I am a member of the Cheng family”) than those of American participants. Similarly, Markus and Kitayama (1991) reported that Asian participants were more than twice as likely to include references to other people in their self-concept than did their Western counterparts. This greater emphasis on either external and social aspects of the self-concept reflects the relative importance that collectivistic and individualistic cultures place on an interdependence versus independence (Nisbett, 2003).

Cultural differences in self-concept have even been found in people’s self-descriptions on social networking sites. DeAndrea, Shaw, and Levine (2010) examined individuals’ free-text self-descriptions in the About Me section in their Facebook profiles. Consistent with the researchers’ hypotheses, and with previous research using the TST, African American participants had the most the most independently (internally) described self-concepts, and Asian Americans had the most interdependent (external) self-descriptions, with European Americans in the middle.

Complexity and Clarity in Self-Concept

As we have seen, the self-concept is a rich and complex social representation of who we are, encompassing both our internal characteristics and our social roles. In addition to our thoughts about who we are right now, the self-concept also includes thoughts about our past self—our experiences, accomplishments, and failures—and about our future self—our hopes, plans, goals, and possibilities (Oyserman, Bybee, Terry, & Hart-Johnson, 2004). The multidimensional nature of our self-concept means that we need to consider not just each component in isolation, but also their interactions with each other and their overall structure. Two particularly important structural aspects of our self-concept are complexity and clarity.

Although every human being has a complex self-concept, there are nevertheless individual differences in self-complexity, the extent to which individuals have many different and relatively independent ways of thinking about themselves (Linville, 1987; Roccas & Brewer, 2002). Some selves are more complex than others, and these individual differences can be important in determining psychological outcomes. Having a complex self means that we have a lot of different ways of thinking about ourselves. For example, imagine a woman whose self-concept contains the social identities of student, girlfriend, daughter, psychology student, and tennis player and who has encountered a wide variety of life experiences. Social psychologists would say that she has high self-complexity. On the other hand, a man who perceives himself primarily as either a student or as a member of the soccer team and who has had a relatively narrow range of life experiences would be said to have low self-complexity. For those with high self-complexity, the various aspects of the self are separate, as the positive and negative thoughts about a particular self-aspect do not spill over into thoughts about other aspects.

Research has found that, compared with people low in self-complexity, those higher in self-complexity tend to experience more positive outcomes, including:  

• higher levels of self-esteem (Rafaeli-Mor & Steinberg, 2002)

• lower levels of stress and illness (Kalthoff & Neimeyer, 1993)

• a greater tolerance for frustration (Gramzow, Sedikides, Panter, & Insko, 2000)

The benefits of self-complexity occur because the various domains of the self help to buffer us against negative events and enjoy the positive events that we experience. For people low in self-complexity, negative outcomes in relation to one aspect of the self tend to have a big impact on their self-esteem. For example, if the only thing that Maria cares about is getting into medical school, she may be devastated if she fails to make it. On the other hand, Marty, who is also passionate about medical school but who has a more complex self-concept, may be better able to adjust to such a blow by turning to other interests.

How complex would you say your self-concept is?

Just as we may differ in the complexity of our self-concept, so we may also differ in its clarity. Self-concept clarity is the extent to which one’s self-concept is clearly and consistently defined (Campbell, 1990). Theoretically, the concepts of complexity and clarity are independent of each other—a person could have either a more or less complex self-concept that is either well defined and consistent, or ill defined and inconsistent. However, in reality, they each have similar relationships to many indices of well-being.

For example, as has been found with self-complexity, higher self-concept clarity is positively related to self-esteem (Campbell et al., 1996). Why might this be? Perhaps people with higher self-esteem tend to have a more well-defined and stable view of their positive qualities, whereas those with lower self-esteem show more inconsistency and instability in their self-concept, which is then more vulnerable to being negatively affected by challenging situations. Consistent with this assertion, self-concept clarity appears to mediate the relationship between stress and well-being (Ritchie et al., 2011).

Self Awareness

Like any other schema, the self-concept can vary in its current cognitive accessibility. Self-awareness refers to the extent to which we are currently fixing our attention on our own self-concept. When our self-concept becomes highly accessible because of our concerns about being observed and potentially judged by others, we experience the publicly induced self-awareness known as self-consciousness (Duval & Wicklund, 1972; Rochat, 2009).

Social psychologists are interested in studying self-awareness because it has such an important influence on behavior. People become more likely to violate acceptable, mainstream social norms when, for example, they put on a Halloween mask or engage in other behaviors that hide their identities. And when people are in large crowds, such as in a mass demonstration or a riot, they may become so much a part of the group that they experience deindividuation—the loss of individual self-awareness and individual accountability in groups (Festinger, Pepitone, & Newcomb, 1952; Zimbardo, 1969) and become more attuned to themselves as group members and to the specific social norms of the particular situation (Reicher & Stott, 2011).

Two aspects of individual differences in self-awareness have been found to be important, and they relate to self-concern and other-concern, respectively (Fenigstein, Scheier, & Buss, 1975; Lalwani, Shrum, & Chiu, 2009).  Private self-consciousness refers to the tendency to introspect about our inner thoughts and feelings. People who are high in private self-consciousness tend to think about themselves a lot and agree with statements such as “I’m always trying to figure myself out” and “I am generally attentive to my inner feelings.” People who are high on private self-consciousness are likely to base their behavior on their own inner beliefs and values—they let their inner thoughts and feelings guide their actions—and they may be particularly likely to strive to succeed on dimensions that allow them to demonstrate their own personal accomplishments (Lalwani et al., 2009).

Public self-consciousness, in contrast, refers to the tendency to focus on our outer public image and to be particularly aware of the extent to which we are meeting the standards set by others. Those high in public self-consciousness agree with statements such as “I’m concerned about what other people think of me,” “Before I leave my house, I check how I look,” and “I care a lot about how I present myself to others.” These are the people who check their hair in a mirror they pass and spend a lot of time getting ready in the morning; they are more likely to let the opinions of others (rather than their own opinions) guide their behaviors and are particularly concerned with making good impressions on others.

Research has found cultural differences in public self-consciousness, with people from East Asian, collectivistic cultures having higher public self-consciousness than people from Western, individualistic cultures. Steve Heine and colleagues (2008) found that when college students from Canada (a Western culture) completed questionnaires in front of a large mirror, they subsequently became more self-critical and were less likely to cheat (much like the trick-or-treaters discussed earlier) than were Canadian students who were not in front of a mirror. However, the presence of the mirror had no effect on college students from Japan. This person-situation interaction is consistent with the idea that people from East Asian cultures are normally already high in public self-consciousness compared with people from Western cultures, and thus manipulations designed to increase public self-consciousness influence them less.

So we see that there are clearly individual and cultural differences in the degree to and manner in which we tend to be aware of ourselves. In general, though, we all experience heightened moments of self-awareness from time to time. According to self-awareness theory (Duval & Wicklund, 1972), when we focus our attention on ourselves, we tend to compare our current behavior against our internal standards. Sometimes when we make these comparisons, we realize that we are not currently measuring up. In these cases, self-discrepancy theory states that when we perceive a discrepancy between our actual and ideal selves, this is distressing to us (Higgins, Klein, & Strauman, 1987). In contrast, on the occasions when self-awareness leads us to comparisons where we feel that we are being congruent with our standards, then self-awareness can produce positive affect (Greenberg & Musham, 1981). Tying these ideas from the two theories together, Philips and Silvia (2005) found that people felt significantly more distressed when exposed to self-discrepancies while sitting in front of a mirror. In contrast, those not sitting in front of a mirror, and presumably experiencing lower self-awareness, were not significantly emotionally affected by perceived self-discrepancies. Simply put, the more self-aware we are in a given situation, the more pain we feel when we are not living up to our ideals.

In part, the stress arising from perceived self-discrepancy relates to a sense of cognitive dissonance, which is the discomfort that occurs when we respond in ways that we see as inconsistent. In these cases, we may realign our current state to be closer to our ideals, or shift our ideals to be closer to our current state, both of which will help reduce our sense of dissonance. Another potential response to feelings of self-discrepancy is to try to reduce the state of self-awareness that gave rise to these feelings by focusing on other things. For example, Moskalenko and Heine (2002) found that people who are given false negative feedback about their performance on an intelligence test, which presumably lead them to feel discrepant from their internal performance standards about such tasks, subsequently focused significantly more on a video playing in a room than those given positive feedback.

There are certain situations, however, where these common dissonance-reduction strategies may not be realistic options to pursue. For example, if someone who has generally negative attitudes toward drug use nevertheless becomes addicted to a particular substance, it will often not be easy to quit the habit, to reframe the evidence regarding the drug’s negative effects, or to reduce self-awareness. In such cases, self-affirmation theory suggests that people will try to reduce the threat to their self-concept posed by feelings of self-discrepancy by focusing on and affirming their worth in another domain, unrelated to the issue at hand. For instance, the person who has become addicted to an illegal substance may choose to focus on healthy eating and exercise regimes instead as a way of reducing the dissonance created by the drug use.

Many travel blogs espouse the benefits of solo traveling in developing self-awareness. Given what you've learned in this section, why do you think solo travel would heighten someone's self-awareness?

Self-Serving Biases

Self-serving attributions are attributions that help us meet our desire to see ourselves positively (Mezulis, Abramson, Hyde, & Hankin, 2004). A particularly common example is the self-serving bias, which is the tendency to attribute our successes to ourselves, and our failures to others and the situation. We all make self-enhancing attributions from time to time. If a teacher’s students do well on an exam, she may make a personal attribution for their successes (“I am, after all, a great teacher!”). On the other hand, when they do poorly on an exam, the teacher may tend to make a situational attribution and blame them for their failure (“Why didn’t you all study harder?”). You can see that this process is clearly not the type of scientific, rational, and careful process that attribution theory suggests the teacher should be following. It’s unfair, although it does make her feel better about herself. You might have noticed yourself making self-serving attributions too. Perhaps you have blamed another driver for an accident that you were in or blamed your partner rather than yourself for a breakup. Or perhaps you have taken credit (internal) for your successes but blamed your failures on external causes. If these judgments were somewhat less than accurate, but they did benefit you, then they were indeed self-serving.