PubMed · 12378685
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Joseph H Friedman. 2002. Ego.. https://pubmed.ncbi.nlm.nih.gov/12378685/
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In contrast with R. Karniol's (2003) protocentric model, this article proposes an egocentric comparison model of social prediction. To predict the experiences and reactions of a target other, judges are assumed to relate self-knowledge to the target via a process of comparing the target with the self. Two alternative comparison processes are distinguished. Similarity testing yields target judgments that are consistent with the self, whereas dissimilarity testing leads to target judgments that are inconsistent with the self. From this perspective, social prediction is egocentric in that it makes use of self-knowledge as its primary representational basis. At the same time, egocentric prediction does not require the self to be seen and judged as similar to the target other. Conceptualizing social predictions as social comparison suggests that predicting the experiences and reactions of others is a highly flexible process.
The protocentrism paradigm of social prediction (R. Karniol, 2003) challenges the egocentrism paradigm tacitly accepted by many researchers. The author reviews the 2 paradigms comparatively by focusing on 3 conceptual and 3 empirical issues. On conceptual grounds, the author suggests that the egocentrism paradigm has been proven useful because of (a) its greater breadth and parsimony, (b) the difficulties in documenting the origin of protocenters, and (c) the indeterminate nature of self-as-distinct tags (which are crucial to protocentrism). On empirical grounds, the author argues that in research on perceptions of self-other similarities, the egocentric process of social projection is well-established. Self-referent knowledge (a) is most readily accessible, (b) receives greater weight in prediction tasks than does other-referent knowledge, and (c) tends to be suppressed only temporarily, with effort, and incompletely.
Jung's concept of the shadow is explored in this paper through his writings on its realization and assimilation in which he says the shadow may be experienced as the regressed and denied 'other self' in each individual. However, this is not the whole picture, and he also points to the fact that the shadow contains more than something merely negative. While in no way treating them as 'patients', the paper will also touch on the experience of the anthropologist, Bronislaw Malinowski, and the writer, Joseph Conrad, in their personal encounters with the shadow. All three encountered the shadow whilst going through rites of passage of their own and each owes much to the Romantic Movement. In this context, attention is directed to the writings of the philosopher and theologian, Johann Gottfried von Herder, who discovered a deeper understanding of his destiny in the course of a sea voyage.