George Herbert Mead€¦ · Chapter 15 George Herbert Mead 419 people and the analogy between...

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C H A P T E R 1 5

George Herbert Mead

Chapter OutlineIntellectual Roots

The Priority of the Social

The Act

Mental Processes and the Mind

Self

Society

As we will see throughout this chapter, the social-psychological theories of George Her-bert Mead were shaped by a variety of intellectual sources (Joas, 1985; 2001), but ofgreat importance was the influence of psychological behaviorism.1

Intellectual Roots

BehaviorismMead defines behaviorism in its broadest sense as “simply an approach to the study ofthe experience of the individual from the point of view of his conduct” (1934/1962:2;italics added). (Conduct is used here as another word for behavior.) Mead has no trou-ble with this approach to behaviorism, but he does have difficulty with the way in whichbehaviorism came to be defined and practiced by the most prominent behaviorist ofMead’s day, John B. Watson (Buckley, 1989).

The behaviorism of Mead’s time, as practiced by Watson and most others and thenapplied to humans, had been imported from animal psychology, where it worked quitewell. There it was based on the premise that it is impossible through introspection to getat the private, mental experiences (assuming they exist) of lower animals and thereforeall that can and should be done is to focus on animal behavior. Rather than seek to adaptbehaviorism to the fact that there are obvious mental differences between animals andhumans, Watson simply applied the principles of animal behavior to humans. To Watson,people are little more than “organic machines” (Buckley, 1989:x). Given this view of

1For a critique of this position, see Natanson (1973b).

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Chapter 15 George Herbert Mead 419

people and the analogy between humans and animals, Watson rejected the idea of the studyof human consciousness by introspection or any other method. As Mead puts it, in colorfulfashion, “John B. Watson’s attitude was that of the Queen in Alice in Wonderland—‘Offwith their heads!’” (1934/1962:2–3).

In Mead’s view, Watson seeks to use behavior (conduct) to explain individualexperience, without a concern for inner experience, consciousness, and mental imagery.In contrast, Mead believes that even inner experience can be studied from the point ofview of the behaviorist, as long as this viewpoint is not narrowly conceived. Thus, Meadis a behaviorist, albeit what he calls a “social” behaviorist. However, this seeminglyslight extension makes an enormous theoretical difference. The symbolic-interactionisttheory that emerged, in significant part from Mead’s theory, is very different frombehaviorist theories (such as early exchange theory), and indeed they exist in differentsociological paradigms (Ritzer, 1975a).2

Although Mead wants to include what goes on within the mind as part of socialbehaviorism, he is as opposed as is Watson to the use of introspection to study mentalprocesses. Mead wants to study the mind behavioristically, rather than introspectively:

The opposition of the behaviorist to introspection is justified. It is not a fruitfulundertaking from the point of view of psychological study. . . . What the behaviorist isoccupied with, and what we have to come back to, is the actual reaction itself, and it isonly in so far as we can translate the content of introspection over into response thatwe can get any satisfactory psychological doctrine.

(Mead, 1934/1962:105; italics added)

Instead of studying the mind introspectively, Mead focuses on the act or, if otherpeople are involved, the social act. Acts are behaviors defined in part in terms of thebehaviorists’ notions of stimulus and response. That is, some external stimulus causes theperson to respond with an act. Mead’s extension here is to argue that “part of the act lieswithin the organism and only comes to expression later; it is that side of behavior whichI think Watson has passed over” (1934/1962:6). Mead does not ignore the inner experi-ence of the individual, because that inner experience is part, indeed a crucial part, of theact (we will have much more to say about the act shortly). It is in this sense that Meadcontends that “the existence as such of mind or consciousness, in some sense or other,must be admitted” (1934/1962:10). Mead is aware that the mind cannot be reducedsolely to behaviors, but he argues that it is possible to explain it in behavioral termswithout denying its existence.

Mead defines the mind in functional rather than idealist terms. That is, the mind isviewed in terms of what it does, the role it plays in the act, rather than as some transcen-dental, subjective phenomenon. The mind is a part, the key part, of the central nervoussystem, and Mead seeks to extend the analysis of the act, especially the social act, towhat transpires in the central nervous system: “What I am insisting upon is that thepatterns which one finds in the central nervous system are patterns of action—not of

2However, there are those (for example, Lewis and Smith, 1980) who argue that this difference has more to do with the wayMead’s work was interpreted by his successors, especially Herbert Blumer, than with Mead’s theories themselves (see alsoMcPhail and Rexroat, 1979).

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420 Part II Classical Sociological Theory

GEORGE HERBERT MEAD

A Biographical Sketch

Most of the important theorists discussed throughout thisbook achieved their greatest recognition in their lifetimesfor their published work. George Herbert Mead, however,was at least as important, at least during his lifetime, forhis teaching as for his writing. His words had a powerful

impact on many people who were to become important sociologists in the twentiethcentury. As one of his students said, “Conversation was his best medium; writingwas a poor second” (T. V. Smith, 1931:369). Let us have another of his students,himself a well-known sociologist—Leonard Cottrell—describe what Mead was likeas a teacher:

For me, the course with Professor Mead was a unique and unforgettableexperience. . . . Professor Mead was a large, amiable-looking man who wore amagnificent mustache and a Vandyke beard. He characteristically had a benign,rather shy smile matched with a twinkle in his eyes as if he were enjoying asecret joke he was playing on the audience. . . .

As he lectured—always without notes—Professor Mead would manipulatethe piece of chalk and watch it intently. . . . When he made a particularly subtlepoint in his lecture he would glance up and throw a shy, almost apologetic smileover our heads—never looking directly at anyone. His lecture flowed and we soonlearned that questions or comments from the class were not welcome. Indeed,when someone was bold enough to raise a question there was a murmur ofdisapproval from the students. They objected to any interruption of the goldenflow. . . .

His expectations of students were modest. He never gave exams. The maintask for each of us students was to write as learned a paper as one could. TheseProfessor Mead read with great care, and what he thought of your paper was yourgrade in the course. One might suppose that students would read materials forthe paper rather than attend his lectures but that was not the case. Studentsalways came. They couldn’t get enough of Mead.

(Cottrell, 1980:49–50)

Mead had enormous difficulty writing and this troubled him a great deal. “I am vastly depressed by my inability to write what I want to” (cited in G. Cook,1993:xiii). However, over the years, many of Mead’s ideas came to be published, especially in Mind, Self and Society (a book based on students’ notes from a course

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taught by Mead). This book and others of Mead’s works had a powerful influence onthe development of contemporary sociology, especially symbolic interactionism.

Born in South Hadley, Massachusetts, on February 27, 1863, Mead wastrained mainly in philosophy and its application to social psychology. He received abachelor’s degree from Oberlin College (where his father was a professor) in 1883,and after a few years as a secondary-school teacher, surveyor for railroad compa-nies, and private tutor, Mead began graduate study at Harvard in 1887. After a fewyears of study at Harvard, as well as at the Universities of Leipzig and Berlin, Meadwas offered an instructorship at the University of Michigan in 1891. It is interestingto note that Mead never received any graduate degrees. In 1894, at the invitationof John Dewey, he moved to the University of Chicago and remained there for therest of his life.

As Mead makes clear in the following excerpt from a letter, he was heavily influenced by Dewey: “Mr. Dewey is a man of not only great originality and profoundthought but the most appreciative thinker I have ever met. I have gained morefrom him than from any one man I ever met” (cited in Cook, 1993:32). This was especially true of Mead’s early work at Chicago and he even followed Dewey into educational theory (Dewey left Chicago in 1904). However, Mead’s thinking quicklydiverged from Dewey’s and led him in the direction of his famous social psychologicaltheories of mind, self, and society. He began teaching a course on social psychologyin 1900. In 1916–1917 it was transformed into an advanced course (the stenographicstudent notes from the 1928 course became the basis of Mind, Self and Society)that followed a course in elementary social psychology that was taught after 1919by Ellsworth Faris of the sociology department. It was through this course thatMead had such a powerful influence on students in sociology (as well as psychologyand education).

In addition to his scholarly pursuits, Mead became involved in social reform.He believed that science could be used to deal with social problems. For example,he was heavily involved as a fund raiser and policy maker at the University ofChicago Settlement House, which had been inspired by Jane Addams’s Hull House.Perhaps most importantly, he played a key role in social research conducted by thesettlement house.

Although eligible for retirement in 1928, he continued to teach at the invitation of the university and in the summer of 1930 became chair of the philosophydepartment. Unfortunately, he became embroiled in a bitter conflict between thedepartment and the president of the university. This led in early 1931 to a letter ofresignation from Mead written from his hospital bed. He was released from thehospital in late April, but died from heart failure the following day. Of him, JohnDewey said he was “the most original mind in philosophy in the America of the lastgenerations” (Cook, 1993:194).

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contemplation” (1934/1962:26). Furthermore, what goes on in the central nervous sys-tem is not really separable from the act; it is an integral part of the act. Thus, Mead doesnot want to think of the mind in subjective terms but rather as something that is part ofan objective process.

PragmatismAnother important intellectual input into Mead’s thinking was pragmatism; indeed,Mead was one of the key figures in the development of pragmatic philosophy (otherswere John Dewey and Charles Pierce) (Halton, 2005; Lewis and Smith, 1980; Lo Contoand Arrington, 2007; Wiley, 2006). Mead (1938/1972) regarded pragmatism as a “natu-ral American outgrowth.” Pragmatism reflected the triumph of science and the scientificmethod within American society and their extension into the study of the social world(Baldwin, 1986). Instead of being contemplative and otherworldly, as were previousphilosophical systems, pragmatism adopted a focus on this world, on empirical reality.Pragmatists believe in the superiority of scientific data over philosophical dogma and allother types of knowledge. As John Baldwin summarizes, “Science is superior to trial-and-error learning, introspection, a priori logic, religious dogma, idealism, speculativephilosophy, and all other nonempirical sources of knowledge” (1986:16). Science isseen as the optimum means not only for obtaining knowledge but also for analyzing andsolving social problems. Scientific theories, as well as ideas in general, are to be testedusing the full array of scientific procedures. The ideas that survive are those that arelikely to provide knowledge that is useful and that solves problems. Pragmatists rejectthe idea of absolute truths. Rather, following the scientific model, they regard all ideasas provisional and subject to change in light of future research.

Pragmatism also involves a series of ideas that relate more directly to Mead’ssociological theory (Charon, 2000). First, to pragmatists, truth and reality do not exist“out there” in the real world; they are “actively created as we act in and toward theworld” (Hewitt, 1984:8; see also Shalin, 1986). Second, people remember the past andbase their knowledge of the world on what has proved useful to them. They are likely toalter what no longer “works.” Third, people define the social and physical “objects” thatthey encounter in the world according to their use for them. Finally, if we want to under-stand actors, we must base our understanding on what they actually do in the world.Given these viewpoints, we can understand John Baldwin’s contention that pragmatismis “rooted in a ‘rough and ready’ American ethic developed by the settlers who hadfaced the challenges of new frontiers and dealt with the practical problems of taming anew land” (1986:22). In sum, pragmatism is a “pragmatic” philosophy in several senses,including the fact that it adopts the scientists’ focus on the here and now as well as sci-entific methods; it is concerned with what people actually do, and it is interested in gen-erating practical ideas that can help us cope with society’s problems.

Lewis and Smith (1980) differentiate between two strands of pragmatism—nominalist pragmatism (associated with John Dewey and William James) andphilosophical realism (associated with Mead). The nominalist position is that althoughsocietal phenomena exist, they do not exist independently of people and do not have adetermining effect upon individual consciousness and behavior (in contrast to Durkheim’s


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social facts and the reified worlds of Marx, Weber, and Simmel). More positively, thisview “conceives of the individuals themselves as existentially free agents whoaccept, reject, modify, or otherwise ‘define’ the community’s norms, roles, beliefs, andso forth, according to their own personal interests and plans of the moment” (Lewis andSmith, 1980:24). In contrast, to social realists the emphasis is on society and how it con-stitutes and controls individual mental processes. Rather than being free agents, actorsand their cognitions and behaviors are controlled by the larger community.3

Given this distinction, Lewis and Smith conclude that Mead’s work fits better intothe realist camp. There is much of merit in this position, and it will inform some of theensuing discussion (especially on the priority Mead accords to the social). However, toclassify Mead as a realist would be to include him in the same category as Durkheim,and this is unacceptable because there are clearly important differences between theirtheories. In fact, Mead’s theory cannot be forced into either of these categories. There areelements of both nominalism and realism in Mead’s thinking. To put it more concretely,in most of Mead’s work, social processes and consciousness mutually inform oneanother and cannot be clearly distinguished. In other words, there is a dialectic betweenrealism and nominalism in Mead’s work.

DialecticsThis brings us to another important source of Mead’s thinking—the philosophy of Hegel,especially his dialectical approach. We have already encountered the dialectic, especiallyin Chapter 6 on Marx, and many of the ideas expressed there apply to Mead’s thinking.We will return to this issue later in the chapter because, as we will see, dialectical thinkingmakes it almost impossible to separate Mead’s many theoretical ideas; they are dialecti-cally related to one another. However, adopting the strategy followed by Mead himself,we will differentiate among various concepts for the sake of clarity of discussion. Bear inmind (and occasionally the reader will be reminded) through each of the specific discus-sions that there is a dialectical interrelationship among the various concepts.

The Priority of the SocialIn his review of Mead’s best-known work, Mind, Self and Society, Ellsworth Farisargued that “not mind and then society; but society first and then minds arising with thatsociety . . . would probably have been [Mead’s] preference” (cited in Miller, 1982a:2).Faris’s inversion of the title of this book reflects the widely acknowledged fact, recog-nized by Mead himself, that society, or more broadly the social, is accorded priority inMead’s analysis.

In Mead’s view, traditional social psychology began with the psychology of theindividual in an effort to explain social experience; in contrast, Mead always gives pri-ority to the social world in understanding social experience. Mead explains his focus inthis way:

3For a criticism of this distinction, see D. Miller (1982b, 1985).

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We are not, in social psychology, building up the behavior of the social group in termsof the behavior of separate individuals composing it; rather, we are starting out with agiven social whole of complex group activity, into which we analyze (as elements) thebehavior of each of the separate individuals composing it. . . . We attempt, that is, toexplain the conduct of the social group, rather than to account for the organizedconduct of the social group in terms of the conduct of the separate individualsbelonging to it. For social psychology, the whole (society) is prior to the part (theindividual), not the part to the whole; and the part is explained in terms of the whole,not the whole in terms of the part or parts.


To Mead, the social whole precedes the individual mind both logically and temporally.A thinking, self-conscious individual is, as we will see later, logically impossible inMead’s theory without a prior social group. The social group comes first, and it leads tothe development of self-conscious mental states.

The ActMead considers the act to be the most “primitive unit” in his theory (1982:27). In analyzingthe act, Mead comes closest to the behaviorist’s approach and focuses on stimulus andresponse. However, even here the stimulus does not elicit an automatic, unthinkingresponse from the human actor. As Mead says, “We conceive of the stimulus as an occasionor opportunity for the act, not as a compulsion or a mandate” (1982:28).

StagesMead (1938/1972) identified four basic and interrelated stages in the act (Schmitt andSchmitt, 1996); the four stages represent an organic whole (in other words, they aredialectically interrelated). Both lower animals and humans act, and Mead is interested inthe similarities, and especially the differences, between the two.

ImpulseThe first stage is that of the impulse, which involves an “immediate sensuous stimula-tion” and the actor’s reaction to the stimulation, the need to do something about it.Hunger is a good example of an impulse. The actor (both nonhuman and human) mayrespond immediately and unthinkingly to the impulse, but more likely, the human actorwill think about the appropriate response (for example, eat now or later). In thinkingabout a response, the person will consider not only the immediate situation but also pastexperiences and anticipated future results of the act.

Hunger may come from an inner state of the actor or may be elicited by the pres-ence of food in the environment, or, most likely, it may arise from some combination ofthe two. Furthermore, the hungry person must find a way of satisfying the impulse in anenvironment in which food may not be immediately available or plentiful. This impulse,like all others, may be related to a problem in the environment (that is, the lack of imme-diately available food), a problem that must be overcome by the actor. Indeed, althoughan impulse like hunger may come largely from the individual (although even here


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hunger can be induced by an external stimulus, and there are also social definitions ofwhen it is appropriate to be hungry), it is usually related to the existence of a problem inthe environment (for example, the lack of food). Overall, the impulse, like all other ele-ments of Mead’s theory, involves both the actor and the environment.

PerceptionThe second stage of the act is perception, in which the actor searches for, and reacts to,stimuli that relate to the impulse, in this case hunger as well as the various means avail-able to satisfy it. People have the capacity to sense or perceive stimuli through hearing,smell, taste, and so on. Perception involves incoming stimuli, as well as the mentalimages they create. People do not simply respond immediately to external stimuli butrather think about, and assess them through mental imagery. People are not simply sub-ject to external stimulation; they also actively select characteristics of a stimulus andchoose among sets of stimuli. That is, a stimulus may have several dimensions, and theactor is able to select among them. Furthermore, people are usually confronted withmany stimuli, and they have the capacity to choose which to attend to and which toignore. Mead refuses to separate people from the objects that they perceive. It is the actof perceiving an object that makes it an object to a person; perception and object cannotbe separated from (are dialectically related to) one another.

ManipulationThe third stage is manipulation. After the impulse has manifested itself and the object hasbeen perceived, the next step is manipulating the object or, more generally, taking actionwith regard to it. In addition to their mental advantages, people have another advantageover lower animals. People have hands (with opposable thumbs) that allow them tomanipulate objects far more subtly than can lower animals. The manipulation phase con-stitutes, for Mead, an important temporary pause in the process so that a response is notmanifested immediately. A hungry human being sees a mushroom, but before eating it, heor she is likely to pick it up first, examine it, and perhaps check in a guidebook to seewhether that particular variety is edible. The lower animal, on the other hand, is likely toeat the mushroom without handling and examining it (and certainly without readingabout it). The pause afforded by handling the object allows humans to contemplate vari-ous responses. In thinking about whether to eat the mushroom, both the past and thefuture are involved. People may think about past experiences in which they ate certainmushrooms that made them ill, and they may think about the future sickness, or evendeath, that might accompany eating a poisonous mushroom. The manipulation of themushroom becomes a kind of experimental method in which the actor mentally tries outvarious hypotheses about what would happen if the mushroom were consumed.

ConsummationOn the basis of these deliberations, the actor may decide to eat the mushroom (or not),and this constitutes the last phase of the act, consummation, or more generally thetaking of action that satisfies the original impulse. Both humans and lower animals mayconsume the mushroom, but the human is less likely to eat a bad mushroom because of

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his or her ability to manipulate the mushroom and to think (and read) about the implica-tions of eating it. The lower animal must rely on a trial-and-error method, and this is aless-efficient technique than the capacity of humans to think through their actions.4

Trial-and-error in this situation is quite dangerous; as a result, it seems likely that loweranimals are more prone to die from consuming poisonous mushrooms than are humans.

For ease of discussion, the four stages of the act have been separated from oneanother in sequential order; however, the fact is that Mead sees a dialectical relationshipamong the four stages. John Baldwin expresses this idea in the following way: “Althoughthe four parts of the act sometimes appear to be linked in linear order, they actually inter-penetrate to form one organic process: Facets of each part are present at all times from thebeginning of the act to the end, such that each part affects the other” (1986:55–56). Thus,the later stages of the act may lead to the emergence of earlier stages. For example,manipulating food may lead the individual to the impulse of hunger and the perceptionthat one is hungry and that food is available to satisfy the need.

GesturesWhereas the act involves only one person, the social act involves two or more persons.The gesture is in Mead’s view the basic mechanism in the social act and in the socialprocess more generally. As he defines them, “gestures are movements of the first organ-ism which act as specific stimuli calling forth the (socially) appropriate responses of thesecond organism” (Mead, 1934/1962:14; see also Mead, 1959:187). Lower animals andhumans both are capable of gestures in the sense that the action of one individual mind-lessly and automatically elicits a reaction by another individual. The following isMead’s famous example of a dogfight in terms of gestures:

The act of each dog becomes the stimulus to the other dog for his response. . . . Thevery fact that the dog is ready to attack another becomes a stimulus to the other dog tochange his own position or his own attitude. He has no sooner done this than thechange of attitude in the second dog in turn causes the first dog to change his attitude.

(Mead, 1934/1962:42–43)

Mead labels what is taking place in this situation a “conversation of gestures.” Onedog’s gesture automatically elicits a gesture from the second; there are no thoughtprocesses taking place on the part of the dogs.

Humans sometimes engage in mindless conversations of gestures. Mead gives asexamples many of the actions and reactions that take place in boxing and fencingmatches, when one combatant adjusts “instinctively” to the actions of the second. Meadlabels such unconscious actions “nonsignificant” gestures; what distinguishes humansis their ability to employ “significant” gestures, or those that require thought on the partof the actor before a reaction.

The vocal gesture is particularly important in the development of significant ges-tures. However, not all vocal gestures are significant. The bark of one dog to another isnot significant; even some human vocal gestures (for example, a mindless grunt) may


4For a critique of Mead’s thinking on the differences between humans and lower animals, see Alger and Alger, 1997.

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not be significant. However, it is the development of vocal gestures, especially in theform of language, which is the most important factor in making possible the distinctivedevelopment of human life: “The specialization of the human animal within this field ofthe gesture has been responsible, ultimately, for the origin and growth of present humansociety and knowledge, with all the control over nature and over the human environ-ment which science makes possible” (Mead, 1934/1962:14).

This development is related to a distinctive characteristic of the vocal gesture.When we make a physical gesture, such as a facial grimace, we cannot see what we aredoing (unless we happen to be looking in the mirror). On the other hand, when we uttera vocal gesture, we hear ourselves just as others do. One result is that the vocal gesturecan affect the speaker in much the same way that it affects the listeners. Another is thatwe are far better able to stop ourselves in vocal gestures than we are able to do in phys-ical gestures. In other words, we have far better control over vocal gestures than physi-cal ones. This ability to control oneself and one’s reactions is critical, as we will see, tothe other distinctive capabilities of humans. More generally, “it has been the vocal ges-ture that has preeminently provided the medium of social organization in human society”(Mead, 1959:188).

Significant SymbolsA significant symbol is a kind of gesture, one which only humans can make. Gesturesbecome significant symbols when they arouse in the individual who is making themthe same kind of response (it need not be identical) as they are supposed to elicit fromthose to whom the gestures are addressed. Only when we have significant symbols canwe truly have communication; communication in the full sense of the term is not possi-ble among ants, bees, and so on. Physical gestures can be significant symbols, but as wehave seen, they are not ideally suited to be significant symbols because people cannoteasily see or hear their own physical gestures. Thus, it is vocal utterances that are mostlikely to become significant symbols, although not all vocalizations are such symbols.The set of vocal gestures most likely to become significant symbols is language: “asymbol which answers to a meaning in that experience of the first individual and whichalso calls out the meaning in the second individual. Where the gesture reaches that situ-ation it has become what we call ‘language.’ It is now a significant symbol and it signi-fies a certain meaning” (Mead, 1934/1962:46). In a conversation of gestures, only thegestures themselves are communicated. However, with language the gestures and theirmeanings are communicated.

One of the things that language, or significant symbols more generally, does is callout the same response in the individual who is speaking as it does in others. The worddog or cat elicits the same mental image in the person uttering the word as it does inthose to whom it is addressed. Another effect of language is that it stimulates the personspeaking as it does others. The person yelling “fire” in a crowded theater is at least asmotivated to leave the theater as are those to whom the shout is addressed. Thus, signif-icant symbols allow people to be the stimulators of their own actions.

Adopting his pragmatist orientation, Mead also looks at the “functions” of ges-tures in general and of significant symbols in particular. The function of the gesture

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“is to make adjustment possible among the individuals implicated in any given social actwith reference to the object or objects with which that act is concerned” (Mead,1934/1962:46). Thus, an involuntary facial grimace may be made in order to prevent achild from going too close to the edge of a precipice and thereby prevent him or herfrom being in a potentially dangerous situation. Although the nonsignificant gestureworks, the “significant symbol affords far greater facilities for such adjustment andreadjustment than does the nonsignificant gesture, because it calls out in the individualmaking it the same attitude toward it . . . and enables him to adjust his subsequentbehavior to theirs in the light of that attitude” (Mead, 1934/1962:46). From a pragmaticpoint of view, a significant symbol works better in the social world than does a non-significant gesture. In other words, in communicating our displeasure to others, an angryverbal rebuke works far better than contorted body language. The individual who ismanifesting displeasure is not usually conscious of body language and therefore isunlikely to be able to consciously adjust later actions in light of how the other personreacts to the body language. On the other hand, a speaker is conscious of uttering anangry rebuke and reacts to it in much the same way (and at about the same time) as theperson to whom it is aimed reacts. Thus, the speaker can think about how the other per-son might react and can prepare his or her reaction to that reaction.

Of crucial importance in Mead’s theory is another function of significant symbols—that they make the mind, mental processes, and so on, possible. It is only through signif-icant symbols, especially language, that human thinking is possible (lower animals can-not think, in Mead’s terms). Mead defines thinking as “simply an internalized or implicitconversation of the individual with himself by means of such gestures” (1934/1962:47).Even more strongly, Mead argues: “Thinking is the same as talking to other people”(1982:155). In other words, thinking involves talking to oneself. Thus, we can seeclearly here how Mead defines thinking in behaviorist terms. Conversations involvebehavior (talking), and that behavior also occurs within the individual; when it does,thinking is taking place. This is not a mentalistic definition of thinking; it is decidedlybehavioristic.

Significant symbols also make possible symbolic interaction.5 That is, people caninteract with one another not just through gestures but also through significant symbols.This ability, of course, makes a world of difference and makes possible much morecomplex interaction patterns and forms of social organization than would be possiblethrough gestures alone.

The significant symbol obviously plays a central role in Mead’s thinking. In fact,David Miller (1982a:10–11) accords the significant symbol the central role in Mead’stheory.

Mental Processes and the MindMead uses a number of similar-sounding concepts when discussing mental processes,and it is important to sort out the most important of them. Before we do, the point should


5This is the label that was ultimately affixed (by Herbert Blumer) to the sociological theory derived, in significant part, fromMead’s ideas.

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be made that Mead is always inclined to think in terms of processes rather than structuresor contents. In fact, Mead is often labeled a “process philosopher” (Cronk, 1987; D. Miller, 1982a).

IntelligenceOne term that sounds as though it belongs under the heading of “mental processes” butactually does not in Mead’s thinking is intelligence.6 Mead defines intelligence mostbroadly as the mutual adjustment of the acts of organisms. By this definition, lower ani-mals clearly have “intelligence,” because in a conversation of gestures they adapt to oneanother. Similarly, humans can adapt to one another through the use of nonsignificantsymbols (for example, involuntary grimaces). However, what distinguishes humans isthat they can also exhibit intelligence, or mutual adaptation, through the use of signifi-cant symbols. Thus, a bloodhound has intelligence, but the intelligence of the detectiveis distinguished from that of the bloodhound by the capacity to use significant symbols.

Mead argues that animals have “unreasoning intelligence.” In contrast, humanshave “reason,” which Mead defines in a characteristically behavioristic manner: “Whenyou are reasoning you are indicating to yourself the characters that call out certainresponses—and that is all you are doing” (1934/1962:93). In other words, individualsare carrying on conversations with themselves.

What is crucial to the reflective intelligence of humans is their ability to inhibitaction temporarily, to delay their reactions to a stimulus (Mead, 1959:84). In the case oflower animals, a stimulus leads immediately and inevitably to a reaction; lower animalslack the capacity to inhibit their reactions temporarily. As Mead puts it, “Delayed reactionis necessary to intelligent7 conduct. The organization, implicit testing, and final selection. . . would be impossible if his overt responses or reactions could not in such situations bedelayed” (1934/1962:99). There are three components here. First, humans, because oftheir ability to delay reactions, are able to organize in their own minds the array of possi-ble responses to a situation. Humans possess in their minds the alternative ways ofcompleting a social act in which they are involved. Second, people are able to test outmentally, again through an internal conversation with themselves, the various courses ofaction. In contrast, lower animals lack this capacity and therefore must try out reactions inthe real world in trial-and-error fashion. The ability to try out responses mentally, as wesaw in the case of the poison mushroom, is much more effective than the trial-and-errormethod. There is no social cost involved in mentally trying out a poorly adapted response.However, when a lower animal actually uses such a response in the real world (for exam-ple, when a dog approaches a poisonous snake), the results can be costly, even disastrous.Finally, humans are able to pick out one stimulus among a set of stimuli rather than sim-ply reacting to the first or strongest stimulus. In addition, humans can select among a rangeof alternative actions, whereas lower animals simply act. As Mead says:

It is the entrance of the alternative possibilities of future response into thedetermination of present conduct in any given environmental situation, and their

6Although, as we will see later, Mead uses this term inconsistently; sometimes it includes mental processes.7Here is one place where Mead is using intelligence in a different sense from that employed in the previous discussion.

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operation, through the mechanism of the central nervous system, as part of the factorsor conditions determining present behavior, which decisively contrasts intelligentconduct or behavior with reflex, instinctive, and habitual conduct or behavior-delayedreaction with immediate reaction.


The ability to choose among a range of actions means that the choices of humans are likelyto be better adapted to the situation than are the immediate and mindless reactions of loweranimals. As Mead contends, “Intelligence is largely a matter of selectivity” (1934/1962:99).

ConsciousnessMead also discusses consciousness, which he sees as having two distinguishable mean-ings (1938/1972:75). The first is that to which the actor alone has access, that which isentirely subjective. Mead is less interested in this sense of consciousness than the sec-ond, which basically involves reflective intelligence. Thus, Mead is less interested in theway in which we experience immediate pain or pleasure than he is in the way in whichwe think about the social world.

Consciousness is to be explained or accounted for within the social process. Thatis, in contrast to most analysts, Mead believes that consciousness is not lodged in thebrain: “Consciousness is functional not substantive; and in either of the main senses ofthe term it must be located in the objective world rather than in the brain—it belongs to,or is a characteristic of, the environment in which we find ourselves. What is located,what does take place, in the brain, however, is the physiological process whereby welose and regain consciousness” (1934/1962:112).

In a similar manner, Mead (1934/1962:332) refuses to position mental images inthe brain, but sees them as social phenomena: “What we term ‘mental images’ . . . canexist in their relation to the organism without being lodged in a substantial conscious-ness. The mental image is a memory image. Such images which, as symbols, play solarge a part in thinking, belong to the environment.”

Meaning is yet another related concept that Mead addresses behavioristically.Characteristically, Mead rejects the idea that meaning lies in consciousness: “Awarenessor consciousness is not necessary to the presence of meaning in the process of socialexperience” (1934/1962:77). Similarly, Mead rejects the idea that meaning is a “psychi-cal” phenomenon or an “idea.” Rather, meaning lies squarely within the social act:“Meaning arises and lies within the field of the relation between the gesture of a givenhuman organism and the subsequent behavior of this organism as indicated to anotherhuman organism by that gesture. If that gesture does so indicate to another organism thesubsequent (or resultant) behavior of the given organism, then it has meaning” (Mead,1934/1962:75–76). It is the adjustive response of the second organism that gives mean-ing to the gesture of the first organism. The meaning of a gesture can be seen as the“ability to predict the behavior that is likely to occur next” (Baldwin, 1986:72).

While meaning is to be found in behavior, it becomes conscious when meaning isassociated with symbols. However, although meaning can become conscious amonghumans, it is present in the social act prior to the emergence of consciousness and theawareness of meaning. Thus, in these terms, lower animals (and humans) can engage inmeaningful behavior even though they are not aware of the meaning.


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MindLike consciousness, the mind, which is defined by Mead as a process and not a thing, asan inner conversation with one’s self, is not found within the individual; it is notintracranial but is a social phenomenon. It arises and develops within the social processand is an integral part of that process. The social process precedes the mind; it is not, asmany believe, a product of the mind. Thus, the mind, too, is defined functionally ratherthan substantively. Given these similarities to ideas like consciousness, is there anythingdistinctive about the mind? We have already seen that humans have the peculiar capac-ity to call out in themselves the response they are seeking to elicit from others. A distinc-tive characteristic of the mind is the ability of the individual “to call out in himself notsimply a single response of the other but the response, so to speak, of the community asa whole. That is what gives to an individual what we term ‘mind.’ To do anything nowmeans a certain organized response; and if one has in himself that response, he has whatwe term ‘mind’” (Mead, 1934/1962:267). Thus, the mind can be distinguished fromother like-sounding concepts in Mead’s work by its ability to respond to the overallcommunity and put forth an organized response.

Mead also looks at the mind in another, pragmatic way. That is, the mind involvesthought processes oriented toward problem solving. The real world is rife with prob-lems, and it is the function of the mind to try to solve those problems and permit peopleto operate more effectively in the world.

SelfMuch of Mead’s thinking in general, and especially on the mind, involves his ideas onthe critically important concept of the self, basically the ability to take oneself as anobject; the self is the peculiar ability to be both subject and object. As is true of allMead’s major concepts, the self presupposes a social process: communication amonghumans. Lower animals do not have selves, nor do human infants at birth. The selfarises with development and through social activity and social relationships. To Mead,it is impossible to imagine a self arising in the absence of social experiences. However,after a self has developed, it is possible for it to continue to exist without social contact.Thus, Robinson Crusoe developed a self while he was in civilization, and he continuedto have it when he was living alone on what he thought for a while was a desertedisland. In other words, he continued to have the ability to take himself as an object.After a self is developed, people usually, but not always, manifest it. For example, theself is not involved in habitual actions or in immediate physiological experiences ofpleasure or pain.

The self is dialectically related to the mind (we will have more to say shortlyabout the dialectic in Mead’s thought). That is, on the one hand, Mead argues that thebody is not a self and becomes a self only when a mind has developed. On the otherhand, the self, and its reflexiveness, is essential to the development of the mind. Ofcourse, it is impossible to separate mind and self because the self is a mental process.However, even though we may think of it as a mental process, the self is a socialprocess. In his discussion of the self, as we have seen in regard to all other mental phe-nomena, Mead resists the idea of lodging it in consciousness and instead embeds it in

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social experience and social processes. In this way, Mead seeks to give a behavioristicsense of the self: “But it is where one does respond to that which he addresses to anotherand where that response of his own becomes a part of his conduct, where he not onlyhears himself but responds to himself, talks and replies to himself as truly as the otherperson replies to him, that we have behavior in which the individuals become objects tothemselves” (1934/1962:139; italics added). The self, then, is simply another aspect ofthe overall social process of which the individual is a part.

The general mechanism for the development of the self is reflexivity, or the abil-ity to put ourselves unconsciously into others’ places and to act as they act. As a result,people are able to examine themselves as others would examine them. As Mead says:

It is by means of reflexiveness—the turning-back of the experience of the individualupon himself—that the whole social process is thus brought into the experience of theindividuals involved in it; it is by such means, which enable the individual to take theattitude of the other toward himself, that the individual is able consciously to adjusthimself to that process, and to modify the resultant process in any given social act interms of his adjustment to it.

(Mead, 1934/1962:134)

The self also allows people to take part in their conversations with others. That is, oneis aware of what one is saying and as a result is able to monitor what is being said andto determine what is going to be said next.

In order to have selves, individuals must be able to get “outside themselves” sothat they can evaluate themselves, so they can become objects to themselves. To do this,people basically put themselves in the same experiential field as they put everyone else(Schwalbe, 2005). Everyone is an important part of that experiential situation, and peo-ple must take themselves into account if they are to be able to act rationally in a givensituation. Having done this, they seek to examine themselves impersonally, objectively,and without emotion.

However, people cannot experience themselves directly. They can do so only indi-rectly by putting themselves in the position of others and viewing themselves from thatstandpoint. The standpoint from which one views one’s self can be that of a particularindividual or that of the social group as a whole. As Mead puts it, most generally, “It isonly by taking the roles of others that we have been able to come back to ourselves”(1959:184–185).

Child DevelopmentMead is very interested in the genesis of the self. He sees the conversation of gestures asthe background for the self, but it does not involve a self, because in such a conversationthe people are not taking themselves as objects. Mead traces the genesis of the selfthrough two stages in childhood development.

Play StageThe first stage is the play stage; it is during this stage that children learn to take the atti-tude of particular others to themselves. Although lower animals also play, only human


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beings “play at being someone else” (Aboulafia, 1986:9). Mead gives the example of achild playing (American) “Indian”: “This means that the child has a certain set of stimuliwhich call out in itself the responses they would call out in others, and which answer toan Indian” (Mead, 1934/1962:150). As a result of such play, the child learns to becomeboth subject and object and begins to become able to build a self. However, it is a lim-ited self because the child can take only the role of distinct and separate others. Childrenmay play at being “mommy” and “daddy” and in the process develop the ability to eval-uate themselves as their parents, and other specific individuals, do. However, they lacka more general and organized sense of themselves.

Game StageIt is the next stage, the game stage, that is required if the person is to develop a self inthe full sense of the term. Whereas in the play stage the child takes the role of discreteothers, in the game stage the child must take the role of everyone else involved in the game.Furthermore, these different roles must have a definite relationship to one another. Inillustrating the game stage, Mead gives his famous example of a baseball (or, as he callsit, “ball nine”) game:

But in a game where a number of individuals are involved, then the child taking onerole must be ready to take the role of everyone else. If he gets in a ball nine he musthave the responses of each position involved in his own position. He must know whateveryone else is going to do in order to carry out his own play. He has to take all ofthese roles. They do not all have to be present in consciousness at the same time, butat some moments he has to have three or four individuals present in his own attitude,such as the one who is going to throw the ball, the one who is going to catch it, and soon. These responses must be, in some degree, present in his own make-up. In thegame, then, there is a set of responses of such others so organized that the attitude ofone calls out the appropriate attitudes of the other.

(Mead, 1934/1962:151)

In the play stage, children are not organized wholes because they play at a series ofdiscrete roles. As a result, in Mead’s view they lack definite personalities. However, inthe game stage,8 such organization begins and a definite personality starts to emerge.Children begin to become able to function in organized groups and, most important, todetermine what they will do within a specific group.

Generalized OtherThe game stage yields one of Mead’s (1959:87) best-known concepts, the generalizedother. The generalized other is the attitude of the entire community or, in the example ofthe baseball game, the attitude of the entire team. The ability to take the role of the gen-eralized other is essential to the self: “Only in so far as he takes the attitudes of the orga-nized social group to which he belongs toward the organized, co-operative social

8Although Mead uses the term “games,” it is clear, as Aboulafia (1986:198) points out, that he means any system of orga-nized responses (for example, the family).

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activity or set of such activities in which that group is engaged, does he develop a com-plete self” (Mead, 1934/1962:155). It is also crucial that people be able to evaluatethemselves from the point of view of the generalized other and not merely from theviewpoint of discrete others. Taking the role of the generalized other, rather than that ofdiscrete others, allows for the possibility of abstract thinking and objectivity (Mead,1959:190). Here is the way Mead describes the full development of the self:

So the self reaches its full development by organizing these individual attitudes ofothers into the organized social or group attitudes, and by thus becoming an individualreflection of the general systematic pattern of social or group behavior in which it and others are involved—a pattern which enters as a whole into the individual’sexperience in terms of these organized group attitudes which, through the mechanismof the central nervous system, he takes toward himself, just as he takes the individualattitudes of others.

(Mead, 1934/1962:158)

In other words, to have a self, one must be a member of a community and be directed bythe attitudes common to the community. Whereas play requires only pieces of selves,the game requires a coherent self.

Not only is taking the role of the generalized other essential to the self, but it isalso crucial for the development of organized group activities. A group requires thatindividuals direct their activities in accord with the attitudes of the generalized other.The generalized other also represents Mead’s familiar propensity to give priority to thesocial, because it is through the generalized other that the group influences the behaviorof individuals.

Mead also looks at the self from a pragmatic point of view. At the individuallevel, the self allows the individual to be a more efficient member of the larger society.Because of the self, people are more likely to do what is expected of them in a given sit-uation. Because people often try to live up to group expectations, they are more likelyto avoid the inefficiencies that come from failing to do what the group expects. Fur-thermore, the self allows for greater coordination in society as a whole. Because indi-viduals can be counted on to do what is expected of them, the group can operate moreeffectively.

The preceding, as well as the overall discussion of the self, might lead us tobelieve that Mead’s actors are little more than conformists and that there is little indi-viduality because everyone is busy conforming to the expectations of the generalizedother. But Mead is clear that each self is different from all others. Selves share a com-mon structure, but each self receives unique biographical articulation. In addition, it isclear that there is not simply one grand generalized other but that there are many gen-eralized others in society because there are many groups in society. People, therefore,have multiple generalized others and, as a result, multiple selves. Each person’s uniqueset of selves makes him or her different from everyone else. Furthermore, people neednot accept the community as it is; they can reform things and seek to make them bet-ter. We are able to change the community because of our capacity to think. But Meadis forced to put this issue of individual creativity in familiar, behavioristic terms: “Theonly way in which we can react against the disapproval of the entire community isby setting up a higher sort of community which in a certain sense out-votes the one


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we find . . . he may stand out by himself over against it. But to do that he has tocomprehend the voices of the past and of the future. That is the only way the self canget a voice which is more than the voice of the community” (1934/1962:167–168). Inother words, to stand up to the generalized other, the individual must construct a stilllarger generalized other, composed not only from the present but also from the past andthe future, and then respond to it.

Mead identifies two aspects, or phases, of the self, which he labels the “I” and the“me” (for a critique of this distinction, see Athens, 1995). As Mead puts it, “The self isessentially a social process going on with these two distinguishable phases”(1934/1962:178). It is important to bear in mind that the “I” and “me” are processeswithin the larger process of the self; they are not “things.”

“I” and “Me”The “I” is the immediate response of an individual to others. It is the incalculable,unpredictable, and creative aspect of the self. People do not know in advance what theaction of the “I” will be: “But what that response will be he does not know and nobodyelse knows. Perhaps he will make a brilliant play or an error. The response to that situ-ation as it appears in his immediate experience is uncertain” (Mead, 1934/1962:175).We are never totally aware of the “I,” and through it we surprise ourselves with ouractions. We know the “I” only after the act has been carried out. Thus, we know the “I”only in our memories. Mead lays great stress on the “I” for four reasons. First, it is a keysource of novelty in the social process. Second, Mead believes that it is in the “I” that ourmost important values are located. Third, the “I” constitutes something that we allseek—the realization of the self. It is the “I” that permits us to develop a “definite per-sonality.” Finally, Mead sees an evolutionary process in history in which people in prim-itive societies are dominated more by “me,” whereas in modern societies there is agreater component of “I.”

The “I” gives Mead’s theoretical system some much-needed dynamism and cre-ativity. Without it, Mead’s actors would be totally dominated by external and internalcontrols. With it, Mead is able to deal with the changes brought about not only by thegreat figures in history (for example, Einstein) but also by individuals on a day-to-daybasis. It is the “I” that makes these changes possible. Because every personality is amix of “I” and “me,” the great historical figures are seen as having a larger proportionof “I” than most others have. But in day-to-day situations, anyone’s “I” may assertitself and lead to change in the social situation. Uniqueness is also brought intoMead’s system through the biographical articulation of each individual’s “I” and“me.” That is, the specific exigencies of each person’s life give him or her a uniquemix of “I” and “me.”

The “I” reacts against the “me,” which is the “organized set of attitudes of otherswhich one himself assumes” (Mead, 1934/1962:175). In other words, the “me” is theadoption of the generalized other. In contrast to the “I,” people are conscious of the“me”; the “me” involves conscious responsibility. As Mead says, “The ‘me’ is a conven-tional, habitual individual” (1934/1962:197). Conformists are dominated by “me,”although everyone—whatever his or her degree of conformity—has, and must have,

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substantial “me.” It is through the “me” that society dominates the individual. Indeed,Mead defines the idea of social control as the dominance of the expression of the “me”over the expression of the “I.” Later in Mind, Self and Society, Mead elaborates on hisideas on social control:

Social control, as operating in terms of self-criticism, exerts itself so intimately andextensively over individual behavior or conduct, serving to integrate the individualand his actions with reference to the organized social process of experience andbehavior in which he is implicated. . . . Social control over individual behavior orconduct operates by virtue of the social origin and basis of such [self-] criticism. Thatis to say, self-criticism is essentially social criticism, and behavior controlled socially.Hence social control, so far from tending to crush out the human individual or toobliterate his self-conscious individuality, is, on the contrary, actually constitutive ofand inextricably associated with that individuality.

(Mead, 1934/1962:255)

Mead also looks at the “I” and “me” in pragmatic terms. The “me” allows theindividual to live comfortably in the social world, whereas the “I” makes the change ofsociety possible. Society gets enough conformity to allow it to function, and it gets asteady infusion of new developments to prevent it from stagnating. The “I” and the“me” are thus part of the whole social process and allow both individuals and society tofunction more effectively.

SocietyAt the most general level, Mead uses the term society to mean the ongoing socialprocess that precedes both the mind and the self. Given its importance in shaping themind and self, society is clearly of central importance to Mead. At another level, societyto Mead represents the organized set of responses that are taken over by the individualin the form of the “me.” Thus, in this sense, individuals carry society around with them,giving them the ability, through self-criticism, to control themselves. Mead also, as wewill see, deals with the evolution of society. But Mead has relatively little to say explic-itly about society, in spite of its centrality in his theoretical system (Athens, 2005). Hismost important contributions lie in his thoughts on mind and self. Even John Baldwin,who sees a much more societal (macro) component in Mead’s thinking, is forced toadmit: “The macro components of Mead’s theoretical system are not as well developedas the micro” (1986:123).

At a more specific societal level, Mead does have a number of things to sayabout social institutions. Mead broadly defines an institution as the “commonresponse in the community” or “the life habits of the community” (1934/1962:261,264; see also Mead, 1936:376). More specifically, he says that “the whole communityacts toward the individual under certain circumstances in an identical way . . . thereis an identical response on the part of the whole community under these conditions.We call that the formation of the institution” (Mead, 1934/1962:167). We carry thisorganized set of attitudes around with us, and it serves to control our actions, largelythrough the “me.”


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Education is the process by which the common habits of the community (the insti-tution) are “internalized” in the actor. This is an essential process because, in Mead’sview, people neither have selves nor are genuine members of the community until theycan respond to themselves as the larger community does. To do so, people must haveinternalized the common attitudes of the community.

But again Mead is careful to point out that institutions need not destroy individu-ality or stifle creativity. Mead recognizes that there are “oppressive, stereotyped, andultra-conservative social institutions—like the church—which by their more or lessrigid and inflexible unprogressiveness crush or blot out individuality” (1934/1962:262).However, he is quick to add: “There is no necessary or inevitable reason why socialinstitutions should be oppressive or rigidly conservative, or why they should not ratherbe, as many are, flexible and progressive, fostering individuality rather than discourag-ing it” (Mead, 1934/1962:262). To Mead, institutions should define what people oughtto do only in a very broad and general sense and should allow plenty of room for indi-viduality and creativity. Mead here demonstrates a very modern conception of socialinstitutions as both constraining individuals and enabling them to be creative individu-als (see Giddens, 1984). Mead was distinct from the other classical theorists in empha-sizing the enabling character of society—arguably disregarding society’s constrainingpower (Athens, 2002).

What Mead lacks in his analysis of society in general, and institutions inparticular,9 is a true macro sense of them in the way that theorists such as Comte,Spencer, Marx, Weber, and Durkheim dealt with this level of analysis. This is true inspite of the fact that Mead does have a notion of emergence in the sense that the wholeis seen as more than the sum of its parts. More specifically, “Emergence involves a reor-ganization, but the reorganization brings in something that was not there before. Thefirst time oxygen and hydrogen come together, water appears. Now water is a combina-tion of hydrogen and oxygen, but water was not there before in the separate elements”(Mead, 1934/1962:198). However, Mead is much more prone to apply the idea ofemergence to consciousness than to apply it to the larger society. That is, mind and selfare seen as emergent from the social process. Moreover, Mead is inclined to use theterm emergence merely to mean the coming into existence of something new or novel(D. Miller, 1973:41).

SummaryGeorge Herbert Mead developed his sociological theory out of the confluence of a num-ber of intellectual inputs, the most important of which was behaviorism. Basically,Mead accepted the behavioristic approach and its focus on conduct but sought to extendit to a concern for mental processes. He was also a creator of, and influenced by,pragmatism. Pragmatism gave Mead a powerful faith in science and, more generally, in

9There are at least two places where Mead offers a more macro sense of society. At one point he defines social institutionsas “organized forms of group or social activity” (Mead, 1934/1962:261). Earlier, in an argument reminiscent of Comte, heoffers a view of the family as the fundamental unit within society and as the base of such larger units as the clan and state.

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conduct motivated by reflective intelligence. It, like behaviorism, led Mead to focus onwhat people actually “do” in the social world. He was also strongly influenced by Hegel,and this is manifest in a number of places (for example, his focus on evolution), espe-cially in his dialectical approach to the social world.

Substantively, Mead’s theory accorded primacy and priority to the socialworld. That is, it is out of the social world that consciousness, the mind, the self, andso on emerge. The most basic unit in his social theory is the act, which includes fourdialectically related stages—impulse, perception, manipulation, and consummation.Even in his thoughts on the act, Mead does not emphasize external stimuli (as abehaviorist would); rather, he holds that a stimulus is an opportunity, not a compul-sion, to act. A social act involves two or more persons, and the basic mechanism ofthe social act is the gesture. Whereas lower animals and humans are capable of hav-ing a conversation of gestures, only humans can communicate the conscious meaningof their gestures.

Humans are peculiarly able to create vocal gestures, and this capacity leads to thedistinctive human ability to develop and use significant symbols. Significant symbolslead to the development of language and the distinctive capacity of humans to commu-nicate, in the full sense of the term, with one another. Significant symbols also makepossible thinking as well as symbolic interaction.

Mead looks at an array of mental processes as part of the larger social process;such mental processes include reflective intelligence, consciousness, mental images,meaning, and, most generally, the mind. Humans have the distinctive capacity to carryon an inner conversation with themselves. All the mental processes, in Mead’s view, arelodged not in the brain but rather in the social process.

The self is the ability to take oneself as an object. Again, the self arises withinthe social process. The general mechanism of the self is the ability of people to putthemselves in the place of others and to act as others act and to see themselves asothers see them. Mead traces the genesis of the self through the play and game stagesof childhood. Especially important in the latter stage is the emergence of the gener-alized other. The ability to see oneself from the viewpoint of the community is essen-tial to the emergence of the self as well as of organized group activities. The self alsohas two phases—the “I,” which is the unpredictable and creative aspect of the self,and the “me,” which is the organized set of attitudes of others assumed by the actor.Social control is manifest through the “me,” whereas the “I” is the source of innova-tion in society.

Mead has relatively little to say about society, which he sees most generally asthe ongoing social processes that precede mind and self. Mead largely lacks a macrosense of society. Institutions are defined as little more than collective habits. Meaddoes have a strong sense of evolution, especially of reflective intelligence as well asof science, the latter being merely a concrete and formalized manifestation of thatintelligence. Finally, Mead manifests dialectical thinking throughout his theoreticalsystem.

Mead’s theory is not as broad as those of most of the other theorists examined inthis book. Nevertheless, it continues to be influential in contemporary symbolic interac-tionism, social psychology, and sociology more generally. Work continues to emerge in


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sociology (as well as in philosophy), building upon Mead’s theories (for example,Collins, 1989b). Mead’s work still attracts theorists both in the United States and in therest of the world (for example, Habermas, 1984). This is the case in spite of a number ofnotable weaknesses in his theory. The greatest weakness, one that has been mentionedseveral times in this chapter, is that he has little to offer to our understanding of themacro-societal level. Other weaknesses include some vague and fuzzy concepts; aninconsistent definition of concepts (especially intelligence); the difficulty in clearly dif-ferentiating one of his concepts from the others; his lack of concern, in spite of his focuson the micro level, for emotional and unconscious aspects of human conduct; and thefact that about the only source of social change in his theoretical system appears to be theindividual, especially through the “I.” In spite of these and other weaknesses, Meadoffers a powerful and important theory that is likely to be influential in sociology formany years to come.

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