Sociocultural Analysis

           According to Wertsch(1998), in his book, Mind as action, in studying the action or reaction of a person, there are five elements to consider. The first one refers to the incident that happened or the "act". The "scene" on one hand refers to the environment the action that occurred. The one who made the "act" is called the "agent" and the paraphernalia used by the "agent" refers to the "agency". Lastly, purpose is the component that answers the question why the agent did it.

           Wertsch(1998) focused on analyzing "mediated actions" which denotes to the human-to-mediator relationships. These mediators refers the "cultural tools" such as facts about the past, society and shared beliefs that help a person decide on what to do.

               "Mediated actions" can be characterized as complex in terms of the "agent" and "mediational means" relationship. One's action at most times, could never be done without the person and "mediator". An analogy of a person surfing for instance, would mean that there is a person involved and a surfing board. Without the other, a person could not surf nor a surfing board could move per se and surf. Another characteristic of "mediated actions" is that it can have may motives. For example, the purpose of practicing biking is to be skilled at it. But aside from that, impressing friends or wanting the feeling of contentment may also be inspirations in practicing. (Wertsch, 1998)

Sources:

Wertsch, J. (1998). Minds as action. New York, NY: Oxford University

              

Sociologism

           Man's "nature" varies and deviates depending on time and place and what the "society" and oneself wants. "Human nature" always takes consideration the expectations of the "society"from the person and the needs and satisfaction of the person. What the person wants to do may be in contradiction to what the society imposes on him. For example, being angry at someone make you want to kill that person but since society sees killing as a big crime, you would constrain yourself from ending the other person's life in exchange for not being an outcast in the society.  (Tiryakian, 1962)

Social Deviancy

         Humans always yearn to belong to a so called "society" of humans. But belonging to such is not that simple to acquire because people from the social framework tends to scrutinize you and look for a "stigma" that  inhibits you from joining them. This "stigma" refers to any aspect of a human being that can be considered uncool or undesired by other people, thus making such person a "social deviant" of the community. (Nash, 1985)

          Any person considered abnormal by a crowd would likely try to belong and be liked by others. Nash(1985), author of the book Social Psychology, stated that what is acceptable in one "group" can differ in another.  When someone is "cool", it can mean different things. Coolness, in the point of view of a religious person can be defined as someone who is charming, smart and kind; on the other hand, it can mean to a different person to be bad ass, knows how to fight and is not afraid of danger. Thus, what is normal is bounded by how the "society" in a particular area sees it.

Sources:

Nash, J. (1985). Social Psychology. Minnesota, MN: West Publishing Co.

Humans to Savages

          After the second World War, the perception of Golding on humans began to rotate 180 degrees when he realized that humans are "innately evil".  A human being always point out others for being immoral but never examined oneself of being evil himself. In Golding's book, Lord of the Flies, he showed how humans, without society, turns barbaric because of their fears in the island. (McClean, 2010)

         McClean(2010) explained how  "madness" overrun the young boys' concept of society. The human mind always seeks for an "external enemy", on which case the beast in the novel. Their fear of the beast, fires up the motivation to fight it bringing gradually "violence" into their mindset. This "violence" brought about savagery at first to the killing of pigs,  later to the bullying of kids on the island and further more atrocity to the killing of the school boys on the island -- Simon and Piggy. As the story progresses, we can see how the school boys who at first were obedient to the rules and couldn't even harm a pig for their survival, turned into hedonistic creatures who only care about themselves.

Sources:

McClean, J. (2010). Lord of the Flies: A Psychoanalytic view of destructiveness. South Australian Branch of

                     the Australian Psychoanalytical Society. Available from http://www.aipsych.org.au/articles/   

Research Proposal

AN IN-DEPTH PSYCHOLOGICAL CHARACTER ANALYSIS OF

THE BOOK LORD OF THE FLIES

STATEMENT OF THE PROBLEM

This study aims to define man's nature through the characters Ralph, Jack, Piggy

and Simon, in the novel of William Golding, Lord of the Flies. It also intends to

 connect the characters of the novel to the psychological perspective of the nature 

of man in the book and real life.

Specifically, the study targets to answer the following questions:

1.) In the perspective of psychology, what do the characters represent on

man’s true nature?

2.) What environmental and social factors affect man’s decision and

actions in the book and in reality?

3.) Does physical appearance affect interaction between individuals based

on the book and in reality?

Primary Source:

Golding, W. (1954). Lord of the flies. London. Penguin Books Ltd.

Other Sources:

Research Papers:

Collins, M., Dutta, R., & Zebrowitz L. (1998). The relationship between appearance 


            and personality across the life span. Personality and Social 


            Psychology Bulletin, 24(7), pp. 736-749.

Bente, S., Fosterling, F., & Udo, R. (1998). What determines behavioral decision?

            Comparing the role of covariation and information and attributes. 


            Personality and Social Psychology Bulletin, 24(8), pp. 838-854.

McClean, J. (2010). Lord of the flies: A psychoanalytic view of destructiveness. South

            Australian Branch of the Australian Psychoanalytical Society. Available from

            http://www.aipsych.org.au/articles/

Tishkowski, D. (2005). A brief history of psychoanalytic thought: Freud and his

             psychoanalytic innovators. National Undergraduate Research Clearing 


             House. Available from http://www.webclearinghouse.net/volume/

Mccain, T. & McCroskey, J. (1974). The measurement of interpersonal attraction. Dr.

           James C. McCroskey. Retrieved from         

         

            http://ww/jamescmccroskey.com/publications/57.htm

Books:

Arkoff, A. (1971). Explorations in human behavior. United States of America:

          McGraw-Hill, Inc.

Dyal, J. (1967). Readings in psychology: understanding human behavior. USA:

           McGraw-Hill, Inc.

Fromm, E. & Xirau, R. (1968). The nature of man. New York, NY: 


           Macmillan Company.

Mednick , M. & Mednick S. (1963). Research in personality. New York, NY:

          Holt, Rinehart and Winstone Inc.

Morris, D. (1994). The human animal. London: BBC Books.

Nash, J. (1985). Social psychology. Minnesota, MN: West Publishing Co.

Rychlak, J. (1981). Personality and psychotherapy. Boston, MA: Houghton

        Mifflin Company.

Sartre, J. (1968). The transcendence of the ego. New York, NY: The Noonday

        Press, Inc.

Tiryakian, E. (1962). Sociology and existentialism. United States of America:

        Prentice Hall Inc.

Wertsch, J. (1998). Minds as action. New York, NY: Oxford University

Sechrest, L. & Wallace, J. (1967). Psychology and human problems. Ohio: Charles E.

        

        Merrill Publishing Company.

Spungin, C. & Tallent, N. (1977). Psychology: Understanding ourselves and others.

         

        USA: Litton Educational Publishing Inc.

Hall, C. (1970). Theories of personality. Quezon City, QC: Phoenix Press Inc.

Internet Sources:

Fowler, J. (2000). Lord of the flies. Retrieved from

         

          http://lordoftheflies.org/img/credits.htm

Psychoanalysis: Freudan Psychology

       Sigmund Freud's concept of personality involves the interrelating actions of the "psyche" (mental) and the "soma" (physical) of man. Focusing on what's in the mind, he was able to conceptualize that interactions within the mind involves three parts that constitute to the nature of man: "id", "ego, and "superego". (Rychlak, 1981)

       Rychlak(1981) explains that the id which is located in the "unconscious" area of the human mind, pursues the egoistic desire for "pleasure" and "satisfaction" that may be unreasonable or even barbaric. As Rychlak(1981) quoted Freud, "we call it a cauldron of of seething excitations."  Unlike id, which is innately with us at birth, ego on the other hand came to be as "conscious awareness" gradually sinks in man's life. Ego originated from  the id, wanting the same lust but differ on the "means" to achieve it. If ego represents good intention, id denotes wild urges, then the superego characterizes our conscience. It is like a "voice" in our heads that's telling us what is right from wrong.  When id wants to do something bad, it is superego that desires to reprimand id for thinking such, thus superego is the nemesis of id. The "hedonistic", "sociocultural" and "common sense" characteristics of the mind defines what human nature truly is.

Sources:

Rychlak, J. (1981). Introduction to personality and psychotherapy. Boston, MA:  Houghton Mifflin Company.

Paraphrasing

1.) The continuous repetitive change from the "state of being" and "not being" creates an existence of balance that initiates occurrences in the universe. The concept of balance like heaven and earth, yin and yang, and light and darkness,is an evidence that the "flux of ratzo v'shov", exists in our world. (Freeman, 2011)

//Paraphrased focusing on the opposite actions that drives creation 

Source:

Freeman, T. (2011). What is Time?. Retrieved from  

                          http://www.chabad.org/library/article_cdo/aid/74335/jewish/What-is-Time.htm 

2.) A coin will never be a coin with just one side. This adage simplifies why "creation" compel "flux of ratzo v'shov". According to Freeman (2011) in his article, What is Time,  in order for one's existence to "exist", there should be support from the "Creator" and  assertiveness that he/she is distinct or unique in which time is the link between "cosmic soul" and "space".

//Paraphrased focusing on the elements for one's existence and its correlation with time

Source:


Freeman, T. (2011). What is Time?. Retrieved from  
                          http://www.chabad.org/library/article_cdo/aid/74335/jewish/What-is-Time.htm  

Precis Assignment

1. Freeman (2011) explains that the infinitely immeasurable time before the existence of the world is not important in totality. He also states that there is always a before and after of  occurrence that depicts the very existence of time.

2. In chassidism as the flux of ratzo v'shov, Freeman (2011) characterizes time as a powerful force of repetitive movement of two opposite action that creates a balance of existence.

Sources:

Freeman, T. (2011). What is Time?. Retrieved from    
              http://www.chabad.org/library/article_cdo/aid/74335/jewish/What-is-Time.htm