Alright, so again, this is our second lesson for understanding the self, which is the sociological perspective of the self. So last time, we discussed philosophical self. So in a way, the philosophical self is, we'll look at it, it's coming from within, right?
It's like, who am I? You'll ask yourself who you are or what you should do in life, right? Sa sociological perspective naman, imbis na from the inside, we will look at on the outside.
Tama ba yung prepositions ko? Anyway, so more on external yung focus natin sa sociological perspective because, well, it's society. And in this perspective, they say that the self is a product of society.
So parang ito yung sinasabi nilang the self is just a social construct. What are social constructs? Social constructs are...
Do you know what social constructs are? What are the examples of social constructs? For example, gender.
Gender is a social construct. Femininity, masculinity, that's like... What are those?
Society gives meaning to that. And there are a lot of culture or societies that have different ways of perceiving gender or gender roles. And that would be the same with the self.
In fact, gender is included in the packaging of the self. So, dito sa sociological perspective, titingin tayo from labas. Kaya nga, ibang perspective.
Yung philosophical sa loob. Ngayon, si sociological sa labas. Specifically, sa society. Okay? So, what are the learning outcomes?
Let's recognize what sociology talks about understanding the self and others. understand how individuals view the self as a product of socialization, explain the theories of the social self, discuss the self as a product of modern and postmodern society, and appreciate own social experiences that have been particularly helpful in understanding the self. So hopefully, we can do this bit by bit, okay?
So let's start with the assumption that the self is a product of social interaction. So the self... is not present at birth.
What does this mean? I think most of you will agree that when you were born, you didn't know that you existed as a human being. Do you remember when you were born, did you know that you existed?
Did you know that you would suffer? Did you know that you would study? No.
No, right? So, in a way, it's obvious that the self... would not be present at birth or if it is present we have no memory of it and sabi nga ni John Locke kung wala kang memory dun sa experience na yun then that is not part of yourself diyan na na-connect natin sa philosophical so it develops only with social experiences wherein language gestures gestures gestures and objects are used to communicate meaningfully so the sociological perspective of the self assumes that human behavior is influenced by group life and a particular view of oneself is formed through interaction with others so uh is a product of social interaction is simple for example uh for example the panganak yung bata tas iniwan sa gubat walang tao sa gubat magkakaroon ba siya ng sense of self?
hindi po hindi diba actually it is scientifically proven siguro si Tarzan sige oo nga no si Tarzan pero siyempre Tarzan is just a fictional character ang tawag dyan sa mga yan yung mga ganun na mga bata, yung mga hindi lumaki with social interaction ay mga feral children or feral child. And feral children does not only happen in forests. Some people, whether you believe it or not, do things like that on their own home.
Yung mga tinatali, tinatali sa kulungan ng aso, pero tao sila or something like that. So yung mga yun, wala silang social interaction. Psychologically and socially speaking, actually, psychologically speaking, wala silang human interaction. And kung wala silang human interaction, hindi nila matututunan yung mga rules, kung ano ba yung society, kung ano ba yung place nila society, and so on. And as a result, they will have no perception, they will have no sense that themselves or yung self nila is something that really exists.
Wala silang idea that they have a self. And that would support the theory that the self is a product of social interaction. So that's his assumption. And in a way, it's correct so far from the evidence that we have that self depends too much on social interaction.
And if you look at it, if you go to other places, even here in the Philippines, different angels in San Fernando. I mean, the people there are different. Their social interaction is different. I won't say the specifics, but maybe you know the specifics there. I'll just say that, for example, in Angeles, it's relatively quieter compared to San Fernando.
So, for those who are in San Fernando, I'm sorry. Because I'm from Angeles, since I studied at Holy. Since grade 5 until college.
So, I know the... I know the gala in Angeles. I know the gala in Angeles than San Fernando. That's why I worked in San Fernando when I was a kid because it's really different their social interaction. San Fernando people are quieter.
Anyway, the point here is our self is a product of social interaction. Okay? So, one of the first or one of the sociologists that we're going to talk about is Charles Horton Cooley. na kung saan inanin niya yung the looking glass self.
Sabi niya, the person or the people whom a person interacts with become a mirror in which he views himself. Since this perception are subjective, there might be some wrong interpretations of how other people evaluate him or her. It would be critical if he or she thinks other judge him or her unfavorably. Because he could develop negative self-image. Basically, what the looking glass self is saying is, our self, we can see who we are more depending on the people we are in contact with.
The people we are in contact with, they can see what we are doing, what we are saying, and what we are thinking. They know, they have their own perception of who we are. For example, you have your own perception of me.
Based on what you saw online or those who watch my YouTube channel, you have a perception of me that I'm quiet, that I'm easy, that I'm very active, that I always do this and that. But in reality, when you see me in person, I'm in a jeep, it's like I'm so done with life. I don't know, I have two sides. I can perform. nagte-teach ako.
For me, teaching is a performance siguro, kaya ganun. Pero myself, kung sino ba talaga ako, medyo iba. But that those perceptions, kahit hindi ako ganun normally, meron pa rin part sa akin na ganun ako. Lalo na kung nakikita ng iba, na maingay ako, na active ako, na very madaldal ako, and very jolly ako na makipag-interact sa ibang tao. Kasi, yun nga.
yung mga tao may perception sila. And yung mga perception nila sayo is ikaw mismo nakikita mo din. Kaya pag nakikita ko or na nalalaman ko yung mga perception ng ibang tao sa akin, parang naa-amuse ako na, ah, may ganun pala akong side. Ganun din pala ako.
So, yun yung point ni George Horton Cooley sa the looking glass self. Meron yung mga ginagawa natin, of course, involved dyan yung society, involved dyan yung ibang tao. So, therefore, yung kanilang perception perceptions happen a napalm lion didn't perception and necessarily nothing okay but the downside of that uh the downside of that theory is that since these perceptions are subjective the back so mirror by the master has a really perception socket and those perception are not always accurate do you agree that our perception of other people are not always accurate yes We are human beings, we have our own biases, we have our own blind spots, we have our own agenda. So, our evaluations to people are different.
Sometimes, it's not accurate. That's right, I told you, most of the people I only saw in online class or on YouTube, my personality is different. for them.
And in reality, it's very far from me. So that's why it would be critical if the judgment of other people is unfavorable. It's painful to feel when other people misinterpret you.
And that is normal because you have something that you want to show but at the same time, they see something different. It's just two of them. It's either they misinterpret you or it's really you.
You just can't accept that you're like that. You're like that. That's what they say.
So that is Charles Horton Cooley's The Looking Glass Self. People have a perception of us and that is the mirror. That is the glass where we see our reflection. Who are we in the perception of others.
And in some ways, may truth don't but again uh truth is something that is sometimes relative so it's subjective to them so minsan discrepancy some judgment nila some perception okay so did you uh understand young looking glass cells may charles horton coley yes okay yes yes Next, the sociologist is George Herbert Mead. The I and me. So the I is the subjective element and the active side of the self.
It represents the spontaneous and unique traits of the individual. And the I is the response of the individual to the me. So the me is the objective element of the self.
So it represents internalized attitudes, expectations, and demands of other people. the me is what the me is what is learned in interaction with others and with the environment so see george herbert mead naman meron chan sinasabing i and me almost same lang sa looking glass self pero mas ano siya mas categorical siya kasi si ano si cooley parang yung phenomenon lang yung event lang no wala siyang label ayon niya ng label si george herbert mead naman meron siyang categorization which is yung i and me So the I is the subjective element. Ibig sabihin, yung subjective element, siya yung parang nakaka-experience ng mga experience. And siya yung nag-i-interpret ng experience na yun. Yung I. Okay?
For example, kayo dito sa online class natin. Merong part sa inyo na kung saan, ayan, nakikinig kayo sa akin and then ini-interpret nyo. Yung sinasabi ko or yung mga di ko sinasabi or yung way ng pagsabi ko.
Diba? meron kayong the judge, di naman judgmental, but the evaluator side of you, di ba? Parang ikaw yung nakaka-experience dun sa experience na yan.
Yun yung I-self. Yun yung active side of the self. Ito yung nagde-decide kung ano yung gagawin. Nagde-decide kung paano i-judge yung bagay-bagay.
Basically, siya yung driver. Siya yung may choice sa anong gagawin mo sa buhay mo. That is the I, the subjective element.
She will say, this class is boring, I'm leaving. She will also say, okay, that's how it is. Or she will say, okay, I'll change. I'll attend. I'll stand up.
I won't lie down on the bed while listening to the teacher. Because some of you, you lie down and your phones are on the side. My brother does that.
No joke. Even I, I'll do that. You don't have to turn on the camera. And it's okay. There's no problem there.
So it represents the spontaneous and unique traits of the individual. And the I is the response of the individual to the me. And the me is the objective element of the self.
So in the me, that's the objective element. It means that we have our I, right? It has subjective judgment about what's happening outside and about what's happening inside of us.
The me is the objective. So, she is the external. In parallel, she is also here in Looking Glass Cell, in the perception of other people to you.
Okay? Because when it's objective, it means the external reference point. When it's subjective, it's the internal reference point.
So, it represents the internalized attitudes, expectations, and demands of other people. So, it is... Me is the...
Because we have our own desires, right? That's the I. We have our own desires.
But, the society says, you can't do that. For example, I want to drop out, I don't want to study anymore. But society says, if you don't study, you don't have a job.
If you don't have a job, you won't earn money. If you don't have money, you won't have a boyfriend. If you don't have a boyfriend, you'll die.
So that is the expectations, that is the demands of other people or the society itself. So that means, it's like it's blocking our eyes, our active side. So it is this me that we learned from our interaction with other people.
Because do you think if we don't interact with other people or social institutions like schools and hospitals, government, do you think we will think about that? I don't think I will ever have to pay for that in the future. Do you think? It's hard, right? If we don't have a society anymore, we'll just be like the Garden of Eden.
We don't think about anything. But we don't. We are very smart and we are very intelligent to create this society.
That's why we also create our own attitude, expectations, and demands to each other. So that is the I and the Me. So in a way, we have an internal side that we like, right? And then we also have an external side, the Me. na siyang nagsasabi na, oy, di pwede yan. Oy, ganito gawin mo.
Kasi ito yung sinasabi ng society. Okay? Huwag kang mag, huwag kang mag, sa psychology, walang pera dyan. Mag BS Math ka na lang. May pera pa dyan.
May pera ba sa course natin? Sa psychology kasi matagal. Sa psychology kasi medyo matagal eh. Pero BS Math, ano yan?
Pre-law. Pwede bang pre-law yan? Pwede bang pre-law yung...
you know you can ng gagaling sa society can be considered as the me side of the self according kay George Herbert me okay so nagets nyo ba yung kay George Herbert me yes po almost the same lang no meron lang silang label may categorization lang so the full development of the self is attained when I and the me are united so uh The best illustration of I and Me Self is the ones that shift courses. If you don't know already, I always share this with my students, I was not originally in psychology when I was in college. I actually took up BS Architecture as my first course. But once I was there, I didn't take long.
During that time, when I was in Architecture, The main reason why I chose ARC is because the majority of my friends are in engineering. One of them is in computer science, but she should also be in engineering. So, I, who is feeling unique, but still wants to fit in, I chose architecture because on one hand, it's similar to their course, and on the other hand, it's a bit different. You're unique, right?
You're kind of standout. pa rin kahit pa paano. So yun yung me-self.
Diba? If you will look at it, parang me yan kasi society ang nagdi-dictate doon or yung mga friends ko. Hindi ko lang sinisisi yung mga friends ko. Choice ko yun.
But at the same time, I'm not really for that kind of job. Yes, I'm good at drawing but I'm not the best. Yes, I'm not good at math.
May math din sa architecture. And I like my sleep. I want to sleep. In architecture, you can't sleep.
No, you can't. But if you sleep, you'll fall for sure. And there.
It's like my me-self and my I, they're not united. They're not congruent to each other. In your language, congruence. There.
Is that right? Congruence is mathematical, right? So, my I and me are not congruent with each other. So, they are clashing with each other.
There's a part of me that wants to do something. That's what I really want. That's where I'm good at, which is in psychology or in theories. And then there's another part of me that wants to satisfy what society demands from me. And I just had...
I just got satisfaction or character development. When I accepted it, it's not bad if I follow my desire. And I got a compromise that I will get a course. Originally, I will get a course in Communication Arts, AB Communications.
But there's a part of me that thinks that money is hard. So, I did psychology and lo and behold, I'm here in psychology. Do you have a therapist?
No. I need a master's if I want to generate a higher income compared to now. Because, that's it. I need a master's in psychology license. I only have a license in psychometrics.
But anyway, I'm still happy with my choice because somehow I merged I and me. My justification is that I will be more effective as a member of the society if I do what I want, not just what the society wants. So I will be more ambitious, I will follow my own guide. So in a way, I am satisfied, and so am I.
Okay? So that's the application of both George Herbert Mead and Charles Horton Cooley. Did you understand that? Maybe on that example.
Yes, sir. So those who are planning to shift, this is a sign. Just kidding. If you are planning to shift, you are already in the second year. Next is the self is a product of postmodern society.
So postmodern society is the society of... Let's just say... It's hard to define postmodern. But what I know about postmodern is after the World War II.
Those are the postmodern societies. The societies that... improved.
So Jerry Lanuza, one of the postmodern sociologists, said in modern societies, the attainment of stability of self-identity is freely chosen. It is no longer restricted by customs and traditions. And in postmodern societies, self-identity continuously changed due to the demands of multitude of social contexts, information, technologies, and globalization. So before, let's say in medieval times, The identity of a person is attached to what they do.
For example, you're the son of a farmer, most likely you'll become a farmer. And that is your identity already. That is your self-identity. If you can choose, you can choose a different calling or job, but there should be a demand in the society you're in. During the medieval times, there were only a few people and there was only a small demand for work.
It's like now that wherever you go, there are employees looking for you. Before, there was none. Whatever your town needs, that's all they'll employ. So let's say, for example, you're a farmer and you want to change your course, you want to change your identity.
You need to have a free up identity. Let's say, for example, in blacksmiths, those who... What is this called? What is blacksmith? It's a tool for making iron for farming tools.
So, there needs to be a vacancy there. Either there is... It's not that dark, but a lot of people died early in medieval times.
So, you have a chance. So, if that's the case, for example, the blacksmith needs an apprentice, he will get you. Then, he will train you as a blacksmith. And then, you will become a blacksmith. So that is the reason why the other nicknames in other places, for example, Baker, Smith, Fisher, those surnames, that's part of their identity, part of what they do in their lives, those ancestors.
So in a way, before the postmodern society, when we were medieval society, what we do, is our self-identity. And the good thing about that is hindi ka na kailangan mamili. Or kung mamimili ka, madalang lang.
Kasi kung ano yung kailangan ng society, yun yung gagawin mo. And kung saan ka pinanganak or kanino ka pinanganak, malamang sa malamang, yun na yung magiging trabaho mo. Yun na yung magiging self-identity mo. But in the postmodern society, the information age, the age that we live in, ganun pa din ba?
yung case natin, alagay niyo. Ganun pa din ba? You can't answer? You can't answer?
Can I disconnect? No, right? Guys, who will answer? No. Okay.
So, in a way, it's not like that anymore because we have the freedom to choose what we will do in our life. For example, the course that you took, the majority of you, I think, It's your choice to be a smart person, right? You made yourself difficult. I mean, if you also have a difficult course, right? But, that's it.
In postmodern society, self-identity continuously changes due to the demands of a multitude of social contexts, new information technologies, and globalization. So, we have a lot of things to do in life now compared to World War II, World War I, or medieval times. times no more when I wanna mongolia trainer indeed even even a young self identity not very complex compare compare data data identity more than is not attached to the problem on the unit dami not that's the problem oh that's the mongolia re-money that's gonna come together never was a BGC bow so comes on long Diva Or your colleagues, although before there were such attachments to self-identity, but it's different now.
We have more choices on where we put our identity, even in the hobbies that we do. It depends on the new information, new technology. The iPhone every year releases phones that are the same specs. There's a difference.
So, we have... ah, mga bagay sa society natin na kung saan mabilis magbago and therefore inaattach natin yung sarili natin dyan. And laging nagbabago yan.
Lalo na ngayon sa panawan ngayon, diba? Kung ano yung uso nung last month, iba na yung uso this month. Okay?
Iba ng language yung ginagamit nyo compared last year compared sa ngayon. Iba-iba na yung mga memes na dapat karelatan mo. Ano ba yung mga bagong memes ngayon? Lately yung ano, diba? Just like the Chinese, the name of the vice president, right?
That's the new meme right now, right? And so many things. And those are products of the society, of postmodern society. And sometimes we do attach ourselves to them, okay? Now the question is, is the Philippines postmodern?
What do you think? Is the Philippines postmodern? For me, I think the I think in the Philippines, it's a bit modern in some regards. A bit, but not really. Because as I've mentioned earlier, the majority of you might have chosen your course.
But there will be some of you. There will be some of you that chose a course for you. But not you.
Someone chose a course for you. Because I don't know. There are a lot of reasons.
So four years ago of teaching. Marami sa mga students ko talaga ang, ano paano ko ba sasabihin, in-encourage ng mga parents nila to take that particular course or discourage them from taking that particular course. Kasi, ewan ko, meron silang mga inaalagaan, meron ako nabasa eh, inaalagaan yung apelido, kung ano man yung ibig sabihin doon.
And it's somehow... Sad? I don't know.
But maybe it's not that the Philippines is postmodern. Maybe the tradition in our country is really strong. And that is holding us back from being open to new ideas and open to globalization. Because we are stuck. Good thing you chose that.
Yes, but the students themselves, the children themselves, they really don't. It's really like that. I can go on with the psychological explanation of those kinds of things but this is not the right class.
But basically, there are parents who have problems or luggage that they sometimes pass on to their children. And that's how it is. But anyway, that is the self as a product of postmodern society. So...
meron tayong choice ngayon kung sino yung, kung anong identity yung ito choose natin. These freedom and changes offer opportunities for self-cultivation, but problems may also arise like alienation, dehumanization, and so on. For example, yung freedom na to, freedom of religion, freedom of traditions, freedom of customs, parang mas nagkaroon na ng flexible, we have more choices on what we will do or what identity we will get. For example, Philippines is a very religious country but there are a lot of young people nowadays that are becoming agnostic and some are even becoming atheists. So, do you know the agnostics and atheists?
Do you know those? Maybe some of you are different. Agnostics, those are people that are not really sure if God exists and atheists are, yeah, they don't believe that God exists. And that is, it became available to us because of postmodern society, internet, globalization, new ideas, right? Or sometimes, it's also gender, right?
And the gender that is known is male, female. homosexuals, gay and lesbians. Now, there are many others.
I can't memorize all of them. Because we have more flexibility to choose our own genders because of other, because of, that's it, information, new information that other people feel like this. And we seem to have more labels on those kinds of identities.
But at the same time, of course, there are also problems that can arise like alienation. and dehumanization. Kasi in some ways, parang pwedeng ma-alienate tayo. For example, yung aforementioned atheists and agnostics, parang na-alienate sila sa mga kasama nilang mga religious people. Some are even discriminated because of their beliefs.
Or some are even discriminated because of their gender orientation. Diba? Hanggang ngayon, meron pa rin ganun. Although sa gender orientation, medyo maluwag na ngayon. Mas accepting na yung kasi yung the Philippines is more accepting of homosexuals, gay, lesbians, and others.
But in terms of religiosity, the Philippines is not that open. It's okay if you have a different religion, as long as you don't become an atheist or agnostic. That's usually the case here in the Philippines. And I don't know when that will change.
So it's a hope for gay and lesbians. Although not all of them, but most of the people are very accepting. sa mga genderqueer na friends natin. But yun nga, sa mga religious medyo hindi pa.
And so on. So maraming ganyan. Maraming opportunities for self-cultivation.
Maraming opportunities for different kinds of self-identity. But at the same time, pwede rin mag-rise yan ng dehumanization. And in this particular slide, for instance, it limits the face-to-face, close relationship with others, especially among family members. So, here we can see that the Philippines is a bit postmodern. Because even though the Philippines is a developing country, traditions like close relationship with the families are still being forgotten.
Sometimes it's too much, right? The toxic Filipino traits that they call utang laloob, right? Or if you're a mother, you should take care of your children.
You should be a breadwinner. So those are so close to the point that there's an enmeshment happening. So enmeshment is like there's no privacy, no individuality.
It's like the life of the child is just like the life of their parents. And so on. So, I cannot say that it limits face-to-face close relationships.
here in the philippines although siguro so is Gene or John or I don't know what it is, borderlord. Individuals achieve self-identity through prestige symbols that they consume. So as I've mentioned, other products of postmodern society is products. Consumerism, capitalism.
Because of capitalism, there are many products. And the cultural practices of advertising and mass media greatly influence individuals to consume goods, not for their primary value. and utility but to give them a feeling of goodness and power when compared with others. So, what does that mean? Because of capitalism, because of the abundance of products, don't get me wrong, I love capitalism, I worship capitalism, in fact.
Capitalism is very good because there's no one who gets hungry anymore. There are more who get hungry in communism. Just look at North Korea. But the side effect of consumerism, the side effect of capitalism is that it has become... because of the abundance of products, we attach our identities to our possessions.
And sometimes those possessions are even useless. If they're not useless, we don't need them for us to live indefinitely. Or it's not a need.
For example, the toys I buy, my collections, they're not necessarily vital for my survival. But... They have this other value. They give me feeling of goodness.
They give me feeling of goodness lang. Hindi naman power kasi ano bang power ko dyan. Goodness lang kasi parang yun nga. It's something that is part of my childhood.
Diba? So it is part of my identity. Yung mga merch na binibili natin sa mga in-stand nating K-pop groups. Yan. Mga ano yung mga yan.
Mga goods yan na wala naman talagang use. Pero we still buy them kasi. it's part of our identity.
And there are other people that they depend on those products for their self-identity and feeling more power compared with the other. For example, buying the latest Apple products. I'm not bashing on people who buy the latest Apple products because they are really good.
Don't get me wrong. The Apple products are good. But there are some people that... other than using them as their tools for productivity, they're actually buying them just for the clout, just for the power they give them over other people. Ako, may iPad ako.
Ikaw, wala. Dukha ka kasi. Parang ganun.
May mga ganun silang mga thinking. May mga ganun silang mga intention on buying those stuffs. Because... That's right.
Our identity in the postmodern world is somehow attached to the products we buy. And those products are not even for living purposes. They are just there for our identity. It can be good, it can be bad, but the fact still remains that we attach ourselves with the products that we have.
As the saying goes, look at the things that a person buys. yung mga bagay na binibili niya na hindi naman pagkain, na hindi naman tubig, na hindi naman kailangan sa tirahan. Doon mo makikita kung sino siya.
Kung ano ba yung priority niya sa buhay, maybe even yung childhood niya and so on. Kasi we attach ourselves on those products. Do you agree? Yes po.
Yes po. Diba? So yung mga merch ninyo, madedefine niyo talaga yung tao sa merch niya.
Is he a fan of Blackpink? Is he a fan of Twice? And of course, we have our own stereotypes about fans of that kind.
I don't want to do that because there might be a fan war suddenly. But you don't have to have a fan war. You can be a fan of Twice and a fan of Blackpink at the same time. There's nothing wrong with that. It's their own taste.
Anyway, the postmodern person has become an insatiable consumer. pre-order, it's cheaper if you pre-order. Plus, I can save up and do other things. I have a lot of backlog.
But that is insatiable. our consumerism because there will always be new things and in the postmodern society new things is the new thing every day we we see new products every day we see new bands new groups no new things to be a fan of okay and uh that is Especially when you're just doing an exam. I deserve this.
I deserve this merch and so on. We will never be satisfied. Because if we will, we all deserve everything. If we justify enough, we deserve everything.
Even if it's not true. I, myself, said I need this. Myself said, you need that. Society said, go ahead and buy it.
It's consumerism now. But your I-self is sometimes acting like, hey, you're not eating anything. It's the opposite, right?
The one who's under pressure now is the I-self, not the Me-self. The Me-self is an enabler now. The I-self is like, hey, go eat your daily.
Don't buy that. We're still working. But yeah, that's the self may never, maybe never-ending search for prestige in postmodern society. So, like, in...
kasi yung mga sinasabi ko, yung mga merch na yan, they can be healthy naman, diba? Kasi it's a form of self-expression. But there are some people na sumo-sobra.
Parang, mumibili na silang sila just for the sake of prestige. Ang tawag dito, mga bandwagon. Mga bandwagoner yung parang, ah, ako, ano din ako nyan.
Fan din ako nyan. Kaya bibiliin ko to. Ay, may iPhone ako. Ako yung pinaka magaling.
Ako yung pinaka sosyal. Diba? Tapos yung pagmarilya.
Diba? Yung parang, yung... lalabas nila natas din nila sasabihin kung ano tapos pakita-pakita ng camera, ang tatlong camera, di ba? Ginaganon-ganon lagi sa'yo, di ba?
So, that's why parang nagkakaroon na ng, kung mapapansin nyo in this postmodern society, there is an endemic of depression and anxiety, no? Bakit nagkakaroon ng depression and anxiety yung mga tao? Kasi even though we have so many stuff, those stuff are empty.
because they do not really mean anything about for for us no parang habang dumadami yung mga choices natin no tapos yung may takot na bigla magbago o lahat ng mga gusto mo ng mga uso so on tendency kailangan mong mag kumayod ulit so nagkakaroon ka ng anxiety na baka iba iba lagi unpredictable yung nangyari sa buhay and sometimes that anxiety leads to depression o kaya naman ikaw dahil wala kang pera tapos nakikita mo yung iba no na may iPhone na pupunta sa concert ng 17. Kailan ba yung concert ng 17? Is October ba yun o November? O yun, pupunta sila, tas ikaw, wala kang pera, wala kang pang high touch. General admission ka lang, di ba?
O ano mangyayari sayo? Parang nakaka-depress. Di ba? Nakaka-depress yung ganoon. And the thing about it is, laging may bago, laging...
It's continuous, it doesn't stop. That's why there are so many people who don't know that they're falling into the trap of never-ending search for prestige because they think that if they get the prestige, they'll also get the happiness and they'll also get their selves. When in reality, it doesn't matter really if you have stuff. What matters is are you satisfied with your stuff and with yourself.
So that's the only problem of the postmodern self. The society is very demanding of us nowadays. Do you feel that? Can you feel the demand of society on our self?
Yes, sir. Okay. So that is the, I think, this is the question that is always asked by the old age.
What will I do if I want something or someone else wants something for me? Who will I choose? My love or my love?
Maybe the answer there is why not both? Because as George Herbert said, the full development of the self is attained when the I and the me are united. It's just a matter of how we will perceive it. How we will...
take it into consideration yung sarili nating will, yung sarili nating kagustuhan at yung kagustuhan niya ng society. Ako, in my case, ang sinasabi, ang lagi kong inaanong, yung justification, no? Mas magiging effective ako na part ng society if yung mga ginagawa ko is something na nag-i-enjoy ako.
And the higher the quality of my work, the higher the satisfaction of other people in what I do. If what I do is something that I'm good at and at the same time, I'm happy with what I do. So we just have to find that thing.
The better you are at the same time, there's a difference in society. So that's it for sociological perspective. Do you have a... Any questions or any clarifications with the sociological perspective of the self? Wala naman.
Wala naman. Clear naman ba? Yes po. Sige.
Magko-quiz gayon yan. Nang philosophical self. Okay.
So I'll stop the recording.