Any group of persons β prisoners, primitives, pilots, or patients β develop a life of their own that becomes meaningful, reasonable and normal once you get close to it.
Erving GoffmanRead
I assume that the proper study of interaction is not the individual and his psychology, but rather the syntactical relations among the acts of different persons mutually present to another.
Interpretation
The quote emphasizes the importance of understanding social interactions through the relationships between individuals rather than focusing solely on individual psychology.
Erving Goffman's quote suggests that to truly comprehend human interactions, one should focus on the relational dynamics and social structures formed between individuals in a given context, rather than merely analyzing each person's psychological traits. It highlights the interconnectedness of human behavior and the significant role of context and social presence in shaping interactions.
In practice
In a discussion about social dynamics in a classroom setting.
Any group of persons β prisoners, primitives, pilots, or patients β develop a life of their own that becomes meaningful, reasonable and normal once you get close to it.
And to the degree that the individual maintains a show before others that he himself does not believe, he can come to experience a special kind of alienation from self and a special kind of wariness of others.
When a stranger comes into our presence, then, first appearances are likely to enable us to anticipate his category and attributes, his 'social identity' - to use a term that is better than 'social status' because personal attributes such as 'honesty' are involved, as well as structural ones, like 'occupation.'
Approved attributes and their relation to face make every man his own jailer; this is a fundamental social constraint even though each man may like his cell.
By definition, of course, we believe the person with a stigma is not quite human. On this assumption we exercise varieties of discrimination, through which we effectively, if often unthinkingly, reduce his life chances.
Our sense of being a person can come from being drawn into a wide social unit; our sense of selfhood can arise through the little ways in which we resist the pull. Our status is backed by the solid buildings of the world, while our sense of personal identity often resides in the cracks
In saving Tibet, you save the possibility that we are all brothers, sisters.
Virtue does not come from wealth, but wealth, and every other good thing which men have comes from virtue.
When you give up vengeance, make sure you are not giving up on justice. The line between the two is faint, unsteady, and fine...Vengeance is our own pleasure of seeing someone who hurt us getting it back and then some. Justice, on the other hand, is secure when someone pays a fair penalty for wronging another even if the injured person takes no pleasure in the transaction. Vengeance is personal satisfaction. Justice is moral accounting...Human forgiveness does not do away with human justice.
Those who wait for God are pilgrim souls that have no tie that will hold them when the definite command is issued; no prejudices that will paralyze their effort when in some strange coming of the light they are commanded to take a pathway entirely different to that which was theirs before; having no interests either temporal or eternal, either material or mental or spiritual, that will conflict with the will of God when that will is made known.
Brethren, let us mind our own business - that is, the calling the Lord has called us to - to do everything we can to promote the good of the Cause of Truth, and never ask how big we are, or inquire who we are; but let it be, 'What can I do to build up the Kingdom of God upon the Earth?'
The feeling about a soldier is, when all is said and done, he wasn't really going to do very much with his life anyway. The example usually is: he wasn't going to compose Beethoven's Fifth.
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