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Social representations are lay conceptions of complex phenomena that are important, relevant, and attention grabbing for society as a whole or for specific groups or communities within society. Examples of these phenomena include addiction, AIDS, climate change, intelligence, gender differences, and role of genes in people's character. Because these are important phenomena, they have sophisticated, technical, scientific explanations. However, we are not all trained biochemists, psychologists, sociologists, climatologists, and so forth, and yet we still have a desperate need to understand and communicate about these phenomena. Social representations fill this need. The study of social representations is the study of how everyday explanations arise and are sustained in society.

Background

According to the social psychologist Willem Doise, the theory of social representations is a general approach to understanding how collective processes affect the way that people think. The theory has its roots in a distinction made by the sociologist Émile Durkheim, who defined individual representations, in contrast to collective representations, as internal states that cannot be shared with others. In order to be communicated, such internal states are transformed into words, images, and symbols that can be collectively shared. Lucien Lévy-Bruhl, an anthropologist, further distinguished between two modes of collective thinking: a rational mode, which he considered typical of “civilized” cultures, and a mystic mode, typical of “primitive” cultures. Jean Piaget used this same distinction, arguing that rational thinking gradually replaces mystic thinking as a person develops through childhood into adulthood. However, from a social-psychological perspective, Serge Moscovici demonstrated that the two modes of thinking actually coexist in adult thought. People reason differently in different situations. Notably, mystic thinking is well suited to many situations in social life, such as when people are engaged in convincing or charming others, interpreting new events, or predicting the future.

From Mental Representations to Social Representations

A nice example of how mental representations are socially structured comes from the way people conceive of groups. The psychological literature contains various conceptions of groups. Groups are sometimes conceived of as resulting from a partitioning of the social world into mutually exclusive categories of people. In each category, all the group members share the same basic characteristics, which become the “essence” of the group. Other conceptions stress a limited number of attributes that carry weight in the definition of a prototype of the group. Group membership is based on whether an individual possesses enough of these attributes. Because each group member's characteristics match to a differing degree the group's prototype, heterogeneity arises from comparisons among group members. Still other conceptions posit that a group consists of the accumulation of concrete memories about individuals who have been previously encountered during personal contacts, learned from the media, and so on. Such groups promote even more heterogeneity among the group members.

From the standpoint of social representations theory, these conceptions are not mutually exclusive. Fabio Lorenzi-Cioldi has provided evidence that the way we conceive of groups is influenced by where we are positioned in a social hierarchy. Those with power and status emphasize beliefs in a society of loosely related individuals who are striving for mobility based on individual merit. They thus come to define themselves mainly as individual persons whose group membership does not make a relevant or important contribution to their self-definition. People positioned lower in the social hierarchy tend to describe themselves in terms of attributes that are associated with their group membership, making the self coextensive with all the other members of the group.

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