The Material / Economic Self

At the end of this learning module, the student is expected to:

a. Define material self
b. Describe how material self affects a person.
c. Explain the relationship between possession and the extended self.

DISCUSSION / READINGS

INTRODUCTION

Upon reaching an item in the displays shelf of chocolates at a convenience store, a

woman intends of buying a bar with a statement, “ It’s cheat day. I’m just not myself now.”
If she is not just herself now, maybe she’ll have another self later, or tomorrow perhaps. Many
scholars conclude that people have a core a set of behaviors, attitudes, beliefs and values that
constitute their selves. It is the sum total of who they are. However, their concepts of self can
does change, depending on circumstances and influences.

1. The material self

 People had a “material self,” in the words of William James, the Harvard
psychologist and giant of the American intellectual scene In the late nineteenth century.
A “man’s self is the sum total of all that he can call his.” James wrote in 1890. This
included his body, family, and reputation but also his “clothes and his House…..his lands
and horses, and yacht and bank – account.” If they grew, their owners felt triumphant. If
they faded, people felt a part of themselves was dying (Trentman, 2016).

All the physical elements that reflect who a person is, maybe possessions, cars,
home, body, clothes, are part of the material self. Think of your material self as that of
what you are clothed of, what interests you or are passionate about, what you spend for.
The material self craves for clothes not only to cover the essential parts of the body, but
also to decorate the self. People opt for extra clothing unnecessary for the weather, yet
may find it fashionable. Women wear jacket, and the jeggings, underneath the skirt of all
lengths. Men also have their own share of fashion for cardigan, sweater with shawl –
collar, or maybe a stylish cravat to match long sleeves.

Moreover, the material self is constituted by our bodies, clothes, immediate

family, and home. It is to these things, according to James, that we are most deeply
affected because of our investments of self within these things. The more we invest of
ourselves in these objects, the more attached we inevitably are to them.
(hhtp://mills-soc116.wikidot.com/notes:james-self-and-its-selves).

For the “material self,” objects help make the person but they also show what that
person is made of. It means the use and display of wealth remains powerful and
controversial, and nowhere more so than for the super rich. Private wealth has continued
to find different outlets, changing with generations and shaped by national cultures and
value systems. Luxury goods are also about belonging, especially to the many millions in
Asia for whom branded handbags and accessories are physical signs that one belongs to a
global class stylish consumers
(hhtp://mills-soc116.wikidot.com/notes:james-self-and-its-selves).

Psychologist who study the impact of wealth and inequality on human behavior
have found that money can powerfully influence our thoughts and actions in ways that
we’re often not aware of, no matter what our economic circumstances are (Gregoire,
2014)

Curtis (2017) manifested that cash can have serious bearing on one’s belief
regarding the way a person views himself/herself. The following are evidences behind the
idea that money truly can change people:
a. Social and Business Value
Heyman and Ariely (2014) surmised that three are two motivations for completing a
given task. The first is social. By recognizing a task’s social value, a person sees it as a
worthy investment of time and a part of his/her social duty, and he/she is usually happy to
help out. When money is offered as the motivation, however, people then start thinking less
of the social aspect and more about the business value.
As a matter of fact, even relative who ask for favor nursing the dependent senior
citizens require compensation to equate the effort done. The more money received the more
frequent visits and more tasks done. If less money is paid, the lesser the chances of coming
back, with many alibis and excuses given.

b. Self –Sufficiency and Service.

Those who are conscious of money typically strive to be more self – sufficient than
those for whom money isn’t a priority. When given a very difficult and even impossible task,
with instructions that help was available, it was the money – related group that seemed the
most intent on getting the job done alone, even when it was not possible to finish the task
solo. It only means that money –conscious individuals are more self-sufficient than their
peers, particularly when money is made the focus.

c. Self – view
The amount one earns could have an effect on how he/she views both himself/herself
and others. The wealthiest people are those with the deepest sense of class essentialism – the
idea that differences between classes are based upon identity and genetics, rather that
circumstance. Poor people tend to believe that social class was not related to genes, that
essentially, anyone can be rich and anyone can be poor. Rich people were more likely to
believe that wealth was part of genes and identity, that they were entitled to wealth based
upon their personal circumstance and actions. Wealthy people also believe that, more or less,
life is fair and people mostly get what they deserve.

d. Ethics
Those who perceive themselves to be in higher class were the most likely to engage
in unethical behavior, particularly when a symbol of wealth was introduced, such as cutting
off a pedestrian when in a luxury car, for example. Piff, in his study labelled the behavior,
“self- interest maximization,” an idea that suggests those who have the most money or
occupy higher classes are more likely to take a “what’s in it for me?” attitude. They actively
work toward the most benefit for themselves (Piff, 2012).

e. Addiction
Many addictions begin because a person gets a positive response from a certain type of
behavior. Whether it’s a happy feeling that one gets from shopping or a thrill that comes
 from gambling, actively seeking out that behavior again and again for the same outcome can
trigger an addiction. This is called “behavioral or process addiction” a compulsive behavior
not motivated by dependency on an addictive substance, but rather by a process that leads to
a seemingly positive outcome.

Earning money can be very addictive for some individuals. That ‘high’ of a big
check or well – padded savings account can become the sole purpose of a wealth – searcher’s
life. The positive feeling that follows obtaining money can cause a chemical reaction in the
brain that feels good. In turn, it can result in a severe preoccupation with money and put a
strain on relationship outside of those that relate to earning more.

2. Shaping The Way We See Ourselves: The Roles Of Consumer Culture

On Our Sense Of Self And Identity

2.1 Possessions And The Extended Self

The premise that people regard their possessions as parts of themselves is not new. If
possessions are viewed as part of self. It follows that an unintentional loss of possessions should
be regarded as a loss or lessening of Self manifested in such institutions as mental hospitals,
homes for the aged, prisons, concentration camps, military training camps, boarding schools and
monasteries. One of the first steps in receiving new members into these institutions is to
systematically deprive them of all personal possessions including clothing, money, and even
names. Their bodies may be standardized to some degree, as with military haircuts, and their
behaviors and conversations may be severely restricted. They are reissued standard wardrobes
and minimal possessions to aid in rebuilding a new standardized identity. The result of this
systematic substitution of standardized “identity kits” for former possessions is an elimination of
uniqueness (Snyder and fromkin, 1981), and a corresponding and often traumatic lessening of
the individual’s sense of self. Although the new, more standardized possessions that are
substituted may eventually restore some sense of self, the new self should necessarily be less
unique and involve more of a shared group identity.

Another instance in which nonvoluntary loss of possessions may bring about a diminished
sense of self is when possessions are lost due to theft or casualty. In the case of burglary victims,
Rosenblatt, Walsh, and Jackson (1976) suggest that a process of grief and mourning may follow
the discovery or theft, just as one might grieve and mourn the death of a loved one who had been
a part of one’s life. What is lost in both cases may be a apart of self.

Handbag snatching can produce not only a financial but also an emotional, long term effect
on victims. Similarly, losing photographs of loved ones that are often carried in a purse, may
cause the victims’ sense of security impaired; they tend to distrust and feel suspicious towards
other people, and develop a fear of walking in public and even in familiar environments.
Research has also found that victims sometimes describe possession as having high sentimental
value and being much more than functional. Victims perceive their belongings as an extension of
themselves, so they feel the loss as a threat to their self- identity, which elicits strong negative
emotional reactions (Dinisman, 2017).

There are also reports on feelings of loss of a part of self among victims natural disaster.
McLeod (1984) found that those who lost possessions to a mudslide went through a process of
grief similar to that of losing a loved one – moving from denial to anger, to depression, and
finally to acceptance.

Our immediate family is part of ourselves. Our father and mother, our wife and babies, are
born of our bone and flesh of our flesh. When they die, a part of our very selves is gone. Clearly
what is mourned is loss of self, as material property is an extension of the ego, and any
interference with our property is, for this reason, felt to be a violation of the person.

If they do anything wrong, it is our shame. If they are insulted, our anger flashes forth as
readily as if we stood in their place. Our home comes next. Its scenes are part of our life; its
aspects awaken the tenderest feeling of action; and we do not easily forgive the stranger who, in
visiting it, finds fault with its arrangements or treats it with contempt. All these different things
are the objects of instinctive preferences coupled with the most important practical interests of
life. We all have a blind impulse to watch over our body, to deck it with clothing of an
ornamental sort, to cherish parents, wife and babes, and to find for ourselves a home of our own
which we may live in ‘improve.’

There is a connection between wealth and well – being. A belief that feeds what Juliet
Schor (1998) calls the “cycle of and spend” – work more to buy more. The level of consumption
is set mainly by people’s choices about how much to work, and therefore how much income to
earn. The individual chooses between hours at work (which yield income) and leisure (a “good”
in itself, but a costly one because it entails foregoing income).

The income earned then determines the level of consumption. Thus, individual
workers/consumers choose the level of working hours and quantity of consumption. There is no
possibility of “too much” or “too little” consumption. Those terms make no sense. Here, it is
individuals’ preferences that determine the quantity of consuming and free time. And whatever
quantity is chosen must be optimal.

After working so hard, they feel deserving of their consumer comforts and luxuries. Indeed,
consumption is the major form of reward for long hours and harried pace of works. And
consumer expenditures have become a means by which people with frenetic lives keep it all
going – whether it’s stress busters like vacations, messages or restaurant meals; the contracting
out household services; or the purchase of time- saving commodities.

2.2 Special Cases Of Extended Self

1. Collections (“ I Shop, Therefore I am”)

As belk (1982) Notes, human and animals once primarily assembled collections
of necessities for future security, but today human more often assemble collections of non
– necessities for distinction and self – definition. Collections of this sort may be initiated
by gifts or other unintended acquisitions, but the cultivation of a collection is a
purposeful self – defining act. Collecting has become a significant activity In our
consumer society as it has become more widely affordable through the discretionary time
and money available to the general population rather than just to the wealthy elite
(Mason, 1981).

Goldberg and Lewis (1978, p. 64) go further in suggesting that” many collectors
who are inhibited and uncomfortable in social interaction, surround themselves with
favored objects upon which they project human – like qualities. They practically talk to
these objects; they find comfort in being with them and regard them as friends.” In this
sense, collections may be seen as transition objects or security blankets for adults.

To some extent, a compulsive tendency urges them the increasing desire to collect
as much as they could which gives them a greater feeling of security, and therefore
becoming a basis of the sense of self and identity – ”I shop, therefore I am; I have,
therefore, I am”.

2. Pets as extended Self

Pets are regarded commonly as representative of self and studies show that we
attempt to infer characteristics of people from their pets (Foote 1956; Heiman 1967).
Some relationship between personality and choice of pet does, In fact, exist (kidd and
kidd 1980). Others have observed that, like people, pets are regarded as family members (
e.g.,Cain 1985; friedmann and Thomas 1985; Hickrod and Schmitt 1982; Rochberg –
Halton 1985; Wallendorfand Belk 1987).
 In this regard, it is significant that we name our pets, feed and care for them,
photograph them, spend money on them, groom them, talk to them, protect them, sleep
them and play with them, and mourn their death (Hickrod and Schmitt 1982; Meer 1984).
Carmack (1985), Cowles (1985), and keddie (1997) found that in some cases of pet death
the mourning is similar to that which occurs due to the loss of a home or the loss of a
limb.

Levinson (1972) and Robin and Bensel (1985) found that pets are so instrumental
to self – identity that they are often useful as transition object (surrogate parents) for
children and as surrogate children for adults. These observations and popular treatments
suggest that pets can be therapeutic in expanding the self of children, hospital patients
and the elderly.

3. Body parts

Body parts are among the most central parts of the extended self. In psychoanalytic
terms, such self – extension is called cathexis. Cathexis involves the charging of an object,
activity, or idea with emotional energy by the individual. The concept most commonly has
been applied to body parts and it is known, for instance, that women generally tend to cathect
body parts to a greater degree than men and that such cathexis reflects self- acceptance.
When a body part is more highly cathected, there is greater use of grooming products to care
for this part of the body.

Csikszentimihalyi and Rochberg – Halton (1981) proposed the seemingly identical

concept of psychic energy investment to describe the process of identification with
possessions of any type. Since we are permanently attached to our body parts, these body
parts are expected to be more strongly cathected than material possessions than can be more
easily acquired and discarded. Since body parts are normally central to conceptions of self,
the loss of body parts is tantamount to losing one’s identity and one’s very being.

Indeed, the loss of a limb is often viewed by those from whom it has been served in
just this way (e.g., Parker 1982; Schilder 1950). One is literally and symbolically afraid being
less of a person following an amputation.

From the discussion, we can say; the material self refers to all of the physical
elements that reflect who a person is which includes his/her body, possessions and home. The
body is the innermost part of the material self. The family, home and clothes also form a
person’s material self. Furthermore, practical interest of a person is part of his/her material
self which includes the instinctive impulse of collecting property. Luxury and materialism
are by- products of the material self. Materialism refers to the theory or belief that nothing
exist except matter, its movements and its modifications; the theory or belief the
 consciousness and will are wholly due to material agency; a tendency to consider material
possessions and physical comfort as more important than spiritual values.

Think and react on this:

I Shop, Therefore I Am
A person is defined not by what he thinks, but by what he owns.
Shopping is an expressive and constitute existential act. (kruger)
Understanding shopping is important in determining race and culture, gender,
class, family, and community. (Belk, 2016)

“ In the future luxury goods will

I shop be methods
Therefore That bring us back the power of
I am our own attention: the power to
choose ourselves what we want to
notice or not. And there lies the
true luxury of the future, to be
able to resist shopping and still be
happy.”

DO YOU SHOP ACCORDING TO YOUR

MEANS; OR DO YOU SHOP BEYOND YOUR
MEANS?

Finally, as we shape the way we see ourselves and develop our sense of self and identity,
reflecting on this familiar statement might help; “People were created to be loved, and things
were created to be used; the reason why the world is in so much chaos right now is because
people are being used, things are being loved”.
Name:
____________________________________________________________Date:____________
Course/Year/Section: ______________________________________
Score:______________

NOTE: This is an individual activity which is to be shared in groups after accomplishing the
desired output. The class is to be divided in 5 groups for the sharing. Outputs are to be attached
here:

list down list down the things

things you bought that you need for
for the week the week

To be
shared
in
groups

make explain each of

yournew your choices
budget plan in relation
for the week. to self
 Assessment

Name: _____________________________________________________ Date: _____________

Course/ Year/ Section: _________________________________________Score: __________
Test I: Multiple Choices. Encircle the letter of your chosen answer.
1. The use and display of wealth and other possessions, all the physical elements that reflect
who a person is, make up the
a. Material self c. social self
b. Spiritual self d. none

2. It is an idea which suggests that those who have the most money or occupy higher classes
are more likely to take a “what’s in it for me?” attitude.

a. Self – sufficiency and service

b. Self – interest maximization
c. Self – view
d. Addiction

3. It is the idea that differences between classes are based upon identity and genetics, rather
than circumstance.

a. Class essentialism c. self – interest

maximization
b. Self – sufficiency d. social and business value

4. The “ cycle of work and spend” is best illustrated in

a. Work more to buy more

b. Work less to buy more
c. Buy more to spend more
d. Work more to provide enough

5. Which is not a nonvoluntary loss of possession?

a. Lost to theft or casualty c. handbag snatching

b. Mudslide and forest fire d. lending an item
Test II: Essay. Describe some aspects of your self – concept that have been created
through social comparison. Write down your thoughts and feelings in no less than 300
words. (Use separate sheet of paper)

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