THE LOOKING GLASS SELF THEORY

 

Charles Horton Cooley, in his work, Human nature and the Order, introduced the concept of “the looking glass self” in 1902. It can be explained as the reflection of what we think we appear in front of others or how we are viewed and conceived by others. Cooley used the term to explain the process of socialization. He viewed that the concept of self or one’s sense of identity comes not only from our direct contemplation of oneself, or the personal qualities but also from the examination of the way one is perceived by others in the society. In other words, social interaction plays a major role in the process of self-identification.
The looking glass self theory describes the interaction wherein people base their self-appreciation on how they accept others see them. Utilizing social communication as a kind of "reflect," individuals utilize the decisions they get from others to quantify their own value, qualities, and conduct. As indicated by Self, Symbols, and Society. Cooley's hypothesis is prominent on the grounds that it recommends that self-idea is constructed not in isolation, yet rather inside a group of environments. Thus, society and people are not independent but instead two correlative parts of a similar wonder. 

Core Assumptions 

As per society in focus, the method involved with finding the mirror self happens in three stages:
1)    A person in a social circumstance envisions how they appear to other people.

2)    That individual envisions others' judgment of that appearance.

3)    The individual creates sentiments about and reacts to those apparent decisions.

By and by, the interaction may resemble this:

Somebody meets a gathering of new work partners interestingly. This individual accepts she can without much of a stretch show polished skill and capability to other people. During this interaction with her new associates, the individual focuses on her partners' body language, word choices, and responses to the discussion. On the off chance that these associates give positive input, like keeping eye contact or offering a strong handshake, the singular's faith in her own polished skill will be maintained. Notwithstanding, if the partners give negative criticism, for example, turning away or leaving the discussion quickly, the individual may address how proficient they are in reality.
The course of the looking glass self is additionally confounded by the setting of every connection and the idea of individuals included. Not all criticism conveys a similar weight, for example. Individuals might take the reactions from those whom they trust more genuinely than those of strangers. Signs might be confounded. Individuals additionally ordinarily think about their own worth frameworks when thoroughly considering any progressions to their conduct or perspectives on themselves.
Eventually, the course of the looking glass self is of arrangements. Individuals continually try to make consistency between their inner and outside universes and, in this way, keep on seeing, changing, and taking a stab at harmony for the duration of their lives.

The Role of Social-Media 

 
The rise of social media makes the course of the looking glass vastly more mind-boggling. Platforms like Facebook, Twitter, and such make it conceivable to associate with others in manners that no other time envisioned. Notwithstanding, this openness has prompted a consistently expanding number of "mirrors," hence proposing new questions concerning the development of self.
Social media has carried with it the idea of the "cyber" self, Mary Aiken clarifies
The cyber self is simply the adaptation of him or an individual decides to introduce on a digital platform. As, all things considered, the cyber self might cooperate with others, get social input, and adjust to social congruities. Be that as it may, the contrasts between the cyber self and the actual self are significant. An individual might have numerous renditions of the cyber self, for instance. The individual might introduce a professional self on LinkedIn, an easy-going self on Twitter or a creative self on Pinterest. The cyber self additionally keeps on existing in friendly spaces in any event when individuals are not communicating with those conditions continuously. Thus, social media users are never completely eliminated from exposure to judgment and analysis. Furthermore, not at all like the genuine self, the cyber self is undeniably more malleable with regards to being formed, refreshed, and idealized.
These interesting characteristics of the cyber self raise a large group of mental issues and concerns, Aiken clarifies. People might encounter a more noteworthy need to keep moving to get back to or stay in the digital world. They might be progressively associated with the duration of their online personalities, perhaps at the expense of fostering their genuine selves. The host of digital platforms included additionally brings into question whether one's personality might become fragmented, or regardless of whether formative issues would result. This load of results was more serious when digital users are young and teenagers.