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UTS Midterm Exam Cheat Sheet Cheat Sheet (DRAFT) by

Midterm BMMA UTS Exam Cheat Sheet

This is a draft cheat sheet. It is a work in progress and is not finished yet.

What is the Psycho­logical Self

It can be defined as the process through which an individual unders­tands themse­lves, behaves, and thinks depending on underlying intrap­ersonal and interp­ersonal elements.
To fully comprehend ourselves, we must analyze the psycho­logical variables contri­buting to our ability to function normally.

Filipino's Repres­ent­ation of the Self

Ang Simpleng Tao
This type of person does not try to attract undue attention through his manner of dressing.
 
It is useful when describing oneself on social occasions or when interp­ersonal relations are ongoing.
 
It is also used when one expresses one's goals and ambitions in life.
 
Actions that charac­terize this repres­ent­ation are mainta­ining a low profile in one's social world, conforming to external circum­stances (nakik­iba­gay), being friendly to everyone (lahat ay kasundo), and not being choosy about what he may obtain in life (hindi pihikan).
Taong Sumisikap
This type of person possesses a goal in life.
 
Patient, Dedicated, Persev­ering.
 
This repres­ent­ation is useful when action is directed at objects and events desired by the indivi­dual.
 
The individual goes through a lot of hardship, is insistent, and stands by one's decision to get the desired goal.
Taong Tago and Kalooban
This type of person is not easy to understand and is likewise not easy to get along with.
 
He rarely mixes around with others.
Taong Hayag ang Kalooban
This person expresses in a direct manner whatever is on her mind.
 
One can tell immedi­ately from her actions whether she favors a person or not. One can also guess right away what her feelings or thoughts are.
 
They express inner feelings when they cannot contain their anger or have lost their patience, or that another is talking ill of them.
Taong Masayahin
It is easy to make this type of person happy, It is likewise easy for this person to make others happy..
 
Actions include telling jokes, laughing, doing things that can please another, suddenly suggesting to go on a trip somewhere.
 
By acting in this manner, the person is able to develop friend­ships or relati­onships with others, and one is able to convey a message to another person in an indirect way.
Taong Nagmam­ala­sakit
This type of person readily shares her time with others.
 
Actions that are associated with Ang Taong May Malasakit are directed to those one maintains close relati­onships with, to those who are in need of help or have problems, and to what is generally called as one's kapwa.
 
Actions are also charac­terized by a willin­gness to take on household respon­sib­ilities and duties, and to help address the family's needs.
Taong Matapat
This type of person is loyal to his friends.
 
He tries to maintain his relati­onship with them through constant commun­ica­tion.
 
It pleases him to give support when needed. This repres­ent­ation is used in relati­onships with friends, especially when help is required or favor is asked.
 
As described above, actions affect one's ability to keep secrets, defend, and support one's friends. Actions that maintain open and honest commun­ication are also necessary.
 

William James Self Theory

According to William James (1890), an American psycho­logist, human beings have the capacity to both be the subject and the object of their thinking at the same time.
Subjects can be objects.
I and Me
"­I" refers to the self as a subject of experience (self in the role of the subject).
"­Me" refers to the self as an object of experience (self as object).
"­I" can refer to the thinking, feeling, and acting parts of one's self in a broader meaning.
This process reflects the "­Me" perspe­ctive when people see what makes them human, look at their other abilities and physical charac­ter­istics, and see themselves as objects of their different thinking.
 
Components of the Self
He identified the material self, the social self, and the spiritual self as components of the self.
Material Self
All of the physical elements that reflect who you are
 
Posses­sions, home, body, clothes.
Social Self
The self is reflected through your intera­ctions with others. It is a variety of selves that respond to changes in situations and roles.
 
Your informal self intera­cting with your best friend; your formal self intera­cting with your profes­sors.
Spiritual Self
Intros­pec­tions about values, morals, and beliefs.
 
Religious belief or disbelief; regard for life in all its forms.

Multiple Selves Vs. Unified Self

The multiple selves are a spectrum; it is not limited to a single set of qualities; as a result, it varies.
Division of Multiple Selves
Major selves
a person­ality with thoughts, desires, intent­ions, emotions, ambitions, and beliefs
Minor selves
merely enough to deal with a particular condition such as a necessity to argue with certain people, or smoking in certain circum­stances
Micro self
the building blocks of person­ality; it is the individual responses, thoughts, ideas, and habits, such as a minor physical or vocal contra­ction or a renewed interf­ering thought or emotion
 
Unified Self
The concept of the unified self proposes that every person possesses a network of person­alities that collab­orate to form their overall identity. Combining several aspects of one's person­ality into a single entity consti­tutes the unified self. Integr­ation, on the other hand, is something that should be done in one's later years.

The Self in Western Thought

In the West, "­sel­f" is defined in various ways.
Indivi­dua­listic Self
They tend to identify most strongly with themse­lves, putting their needs ahead of the group's requir­ements.
 
It is highly valued and encouraged that indivi­duals be able to fend for themse­lves.
 
Partic­ipation in groups may be voluntary, but it is not essential to one's identity or success.
 
Indivi­dualism is a charac­ter­istic that is typically attributed to men and people who live in urban areas.
Collec­tiv­istic Self
One's membership and role in a group, such as the family or the work team, signif­icantly influence one's identity. This is especially true for younger people.
 
Because an indivi­dual's well-being is tied to the survival and success of the group, it makes sense that the best way to protect oneself would be to consider the needs and desires of other people.
 
There is an emphasis placed on and encour­agement of the members of the group's interd­epe­ndence.
 
It's common to associate collec­tivism with women and people who live in rural areas.
 

Global Self Vs Differ­ent­iated Self

The Global Self
It is the awareness of good possessed by the self and refers to the overall evaluation of one's worth or value as a person.
 
An idealized version of yourself that you built based from your life experi­ences, the expect­ations of society, and the qualities that you like in the people you look up to as role models.
The Differ­ent­iated Self
It is the ability to separate feelings and thoughts.
 
It means being able to calmly reflect on a conflicted intera­ction afterward, realizing your role in it, and then choosing a different response for the future.

Core Properties of Human Agency

Intent­ion­ality
It considers how an individual formulates intent­ions, including action plans and strategies for carrying them out.
Foreth­ought
It involves how indivi­duals place their plans in the future.
 
People make goals for themselves and anticipate the expected effects of future activities to guide and inspire their efforts while antici­pating potential opport­unities or impedi­ments.
 
This perspe­ctive can bring coherence, purpose, and meaning to one's life if perceived plans are projected over a beneficial long-term path.
Self-r­eac­tiv­eness
People are bound in self-r­eac­tivity not only as planners or foreth­inkers but also as self-r­egu­lators.
 
Indivi­duals must self-r­egulate their attempts to make their dreams a reality by developing acceptable behaviors, establ­ishing personal standards, and regulating and monitoring their path of activity.
 
It also covers self-m­oti­vation, self-m­ana­gement processes, and emotional states that can interfere with self-r­egu­lation.
Self-r­efl­ection
This core property indicates an indivi­dual's ability to reflect on their functi­oning, including life aspira­tions, the meaning of activities taken to achieve goals, thoughts, and personal efficacy.

The Self in Eastern Thought

 
In the East, the self is seen as an illusion.
 
Confuc­ianism
The concept of self is linked to the social component of human existence. The self is defined as a "­rel­ational self," described as "one who is acutely aware of the social presence of other human beings­"
 
The self is defined as a "­rel­ational self," described as "one who is acutely aware of the social presence of other human beings­".
 
The individual self is thus dependent on all other selves. Therefore, the self is obedient, responding to social demands rather than its own needs and goals. According to this philos­ophy, the ideal self can be attained by harmon­izing one's ordinary intera­ctions with others and society.
Taoism
It emphasizes the falsity of words.
 
Human language cannot define the so-called "­Tao­," the core of existence and the world, or the Way. That is why we utilize paradoxes, contra­dic­tions, anecdotes, analogies, and aphorisms.
 
"The self is simply one of the many expres­sions of the Tao,"
 
Taoism's peculiar explan­ation style charac­terizes the self as follows: "The flawless man has no self; the spiritual man has no achiev­ement; the true sage has no name." Taoism's objective is hence the attainment of a lack of self, or "­sel­fle­ssn­ess."
Buddha
It encouraged people to avoid dealing with metaph­ysics since it is pointless.
 
Noneth­eless, Buddhism contends that the self does not exist and is an illusion - "The self does not exist apart from the states of consci­ous­nes­s."
 
"­There is no god, matter, or phenomenal reality. As a result, the doctrine of "­no-­sel­f" or "­no-­sou­l" arose."­
 
No-self is attained by self-n­egation in the state of nirvana, which is a "­state of absolute, perpetual quiesc­ence-a transc­endent condition of perfect equanimity beyond the grasp of ordinary people unawakened from the illusion of selfho­od"