Multiple Selfing

Conceptual Overview and Discussion

Goffman's conception of self is influenced in central aspects by the model of identity of the philosopher and social psychologist George Herbert Mead. Consequently, the self in the work of Goffman is constituted by the socialization within the processes of interaction and by self-reflections. According to him, a person is an active social subject who experiences diverse social situations and is also fundamentally dependent on the external. Goffman's model of multiple selfing corresponds with his concept of identity. He separates analytically the person's identity into three dimensions: (1) the social identity, (2) the personal identity, and (3) the subjective identity.

Social identity refers to belonging to a social group. This can be affiliation with a specific gender, ethnicity, milieu, religion, or the possession of a particular level of education. When we belong to a social group, those outside the group expect us to exhibit specific behaviors that fit well within the stereotyped attributes of this group. Furthermore, we are judged by outsiders as to whether we achieve the expectations of the group's behavior or not. Our self-awareness is based on how we are perceived by others. With its self-representation, the subject tries to correspond to specific external expectations concerning the specific form of our activities. However, we can also use the art of self-representation strategically to camouflage other subtle plans.

Our personal identities are based on our unique biographies. Personal identity, similar to Goffman's concept of social identity, is predominantly shaped by definitions that other people have of us. This means that each of us is externally attributed with a unique personal specificity, based on some knowledge about us—our biography, name, style of dress, body structure. We try to fit within these external attributes and give appropriate information about ourselves to the outside. Through this self-management in handling personal information, we also play an important part in shaping our personal identity.

In contrast to social identity and personal identity, which are shaped mainly through the attributions of others, our subjective identities are primarily our own sense of self-consciousness. Our subjective identities are based on our own self-reflexivity and feelings concerning our roles and activities. With ongoing social experiences, we bit by bit gain a subjective feeling of our individual positions and characteristics. But a subjective identity does not come entirely of its own volition. It comes from self-monitoring and constructions of the self, which are socially controlled and which are linked to the two other forms of identity. With the internalization of specific identity patterns, we follow a specific conception and an estimated mindset about our own subjective identity. This comes with a self-evaluation of how our subjective identity fits within the norm definition of the unique identity's characteristics. As a consequence, this affects how we think about ourselves and our level of self-respect. For example, a sense of shame often comes not only from negative experiences but also from negative self-experiences.

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