Picture Of Self—Description And Implications

When Socio-Economic Relationships Clash War Erupts

MV Conversation Continues
In Limbo

"So what did your `self' picture’ look like," said MV, "the one you gave
to your Professor?"

"Well, in my description I left out the self's logical component, but
the picture got the job done, at least it did for Jim," I replied.
"Also, it probably helped that I compared my self-concept with
George Herbert Mead's symbolic interactionist model of self. Mead was
the `main man' with some of the professors in the department, so if I
compared well with him, I was home free."

"Alright already," said MV, "what picture?"

"I used Venn circles to describe the self. You know those three
overlapping circles originally used to test for the validly of
syllogisms," I replied. "I used those circles to describe the three
cognitive boundaries of freedom, the boundaries of `self.' Those
boundaries are 1) physical, 2) energy far from equilibrium--life, and
3) culture:

"Draw two circles, one slightly intersecting the other. Let one circle
represent life and the other matter. Let the exterior space of the
circles, the space that does not overlap, represent evolution, both
physical and biological evolution. Where the circles intersect, --the
space inside the two overlapping circles, let that space represent all
existing life, or the survival domain (the biosphere) of all living
plants and animals. When it comes to human life, however, something
more is required, and that something is something different. Let the
third circle represent that difference.

"Again, draw a circle that slightly intersects the other two circles.
The non-overlap portion of that circle represents the time-dependent
evolution of human culture. Existing culture, the `now aspect of
human culture’ is located (represented) within the overlap portion of
the circles. Where this circle overlaps the other two circles, a
curved triangular space comes into view. Let the lines defining that
space represent the interface of human consciousness with its environment.

"Extending out from that triangular space are three leaf-like
structures—three quadrants. Where the circle representing human
culture overlaps the circle representing matter, that is where the
`self's' cognitive boundary interfaces with the natural world; that
is, that is where the `self's' curved triangular space interfaces with
the economic well being of the individual, where commodities (mortar
into bricks, iron into steel) are used to transform the environment,
and where power/knowledge relationships come into play. But, all of
these cultural artifacts, - tools, commodities, weapons- are
inter-reliant upon the `self's' other cognitive boundary, the `self'
boundary that interfaces the life circle. Here the `self' engages
cultural meanings; here women and men develop their attitudes toward
life. In this quadrant a diversity of attitudes and opinions are
communicated and psychologically weighted. The culturizing of
language, art, religion, ideology, and spiritual concerns develop
here. These shared meanings become the "life blood" of social
interaction, organization, and institutions. Consciousness gets
objectified here— beliefs and paradigms originate here. The lessons of
history are continually repeated here. When conflicting "objectified
consciousnesses" clash over differing socio-economic relationships,
war erupts here.

"To sum up, `what we do with stuff' (blue leaf, pink line) defines the physical cultural quadrant of `self,' and `who does what with stuff and why' (purple leaf, yellow line) defines the quadrant of ‘self’ that adds the symbolic dimension to our physical culture; but, what about the other side of the three sided triangle (green leaf, red line)? What does that cognitive boundary interface with, and how does that quadrant affect the `self?'

"Living human consciousness interfaces with the survival domain of all
life. ‘Red line consciousness’ is where we get to question our own ‘objectified consciousness and ask why’; it is also where we get to confront ‘our
own demons and ask why.’ Again, it is here where our own spiritual
journey begins—or not. Even so, opportunities, lots of opportunities for liberation, begin at this level of consciousness. Ian Barbour was not referring to ‘red line consciousness’ in the quote below, but, even so, he was/is describing it far better than I:

"In the capacity for abstract thought and symbolic language there is
a radical distinction between man and animal. Self-conscious
awareness, critical self-reflection, and creative imagination are
found nowhere else in nature. In memory of the past, anticipation of
the future, and envisagement of ideal potentialities, he transcends
his immediate environment. He is unique in his search for truth,
concern for moral values, and acknowledgement of universal obligation
--and above all, in his relationship to God.'" (1966, p.29)