SELF-CONCEPT BY CARL ROGERS

SELF-CONCEPT BY CARL ROGERS

Rogers rejected the deterministic nature of both psychoanalysis and behaviorism and

maintained that we behave as we do because of the way we perceive our situation.

"As no one else can know how we perceive, we are

the best experts on ourselves"

-Carl Rogers

Central to Rogers' personality theory is the notion of self or self-concept. This is defined

as "the organized, consistent set of perceptions and beliefs about oneself."

The self is the humanistic term for who we really are as a person. The self is our inner

personality, and can be likened to the soul, or Freud's psyche. The self is influenced by the

experiences a person has in their life, and out interpretations of those experiences.

Two primary sources that influence our self-concept are:

➢ childhood experiences, and

➢ evaluation by others.

The perceptions and beliefs that comprise our self-concept are called self-schemas

(Palean et. al, 2018). Self-schemas are formed by numerous factors that we may be aware or

unaware of, some of which are:

➢ past experiences,

➢ personality traits,

➢ abilities,

➢ physical features,

➢ values,

➢ goals,

➢ social roles,

➢ own observations, and

➢ feedback from others (Weiten et. al., 2014 as cited by Palean et.al, 2018).

Each factor of our self-schema is dynamic, it changes as we grow. It either improves or

regresses as we go through life every day and may be affected as we expose ourselves to various

social media content.

Our self-schemas “influence not only current behavior but also future behavior” According to Rogers (1959), we want to feel, experience and behave in ways which are

consistent with our self-image and which reflect what we would like to be like, our ideal-self. The

closer our self-image and ideal-self are to each other, the more consistent or congruent we are

and the higher our sense of self-worth.

A person is said to be in a state of incongruence if some of the totality of their experience

is unacceptable to them and is denied or distorted in the self-image.

The humanistic approach states that the self is composed of concepts unique to

ourselves. The self-concept includes three components:

➢ Self-worth

Self-worth (or self-esteem) comprises what we think about ourselves. Rogers believed

feelings of self-worth developed in early childhood and were formed from the interaction of the

child with the mother and father.

➢ Self-image

How we see ourselves, which is important to good psychological health. Self-image

includes the influence of our body image on inner personality. At a simple level, we might

perceive ourselves as a good or bad person, beautiful or ugly. Self-image affects how a person

thinks, feels and behaves in the world.

➢ Ideal-self

This is the person who we would like to be. It consists of our goals and ambitions in life,

and is dynamic – i.e., forever changing. The ideal self in childhood is not the ideal self in our teens

or late twenties etc.

Rogers also asserted that we have two selves: the Ideal Self and the Real Self.Ideal Self

person we

want to be

idealized

version of

ourself

how we

should beReal Self

who we

actually are

how I see

myself

also called

"actual selfOur notion of both the ideal and real selves are results of our self-schemas. Our ideal self

is essential in guiding and motivating us to behave in a way that would lead us to the best version

of who we want to be. It can motivate the real self to strive and continue involving in personal

growth. When there is a only a small gap between the real and the ideal self and we feel good

about our real selves, it is said that there is congruence. Having this alignment gives the self:

satisfaction and sense of self-actualization or fulfilment leading to a high self-esteem.

However, when we are disappointed or frustrated about ourselves, it is said that there is

incongruence or misalignment or disparity or a huge gap between our real and ideal self (Palean

et. al., 2018). This results to us being distressed, anxious, leading to a low self-esteem or selfworth and be defensive in our actions. In cases where in the gap between the real and the ideal

self is immense, this may cause instability to one’s psychological well-being (Palean et.al, 2018).

Having this incongruence of the real and the ideal self may be likened into the concept of

Idealized Self-image by Karen Horney. As people build an idealized image of their self, their real

self lag farther and farther behind. This gap creates a growing alienation between the real self

and the idealized self and leads neurotics to hate and despise their actual self because it falls so

short in matching the glorified self-image.On the otherhand, Horney believed that human beings,

if given an environment of discipline and warmth, will develop feelings of security and selfconfidence and a tendency to move toward self-realization (Malana, n.d).

Neurotics glorify and worship themselves in different ways. Compliant people see

themselves as good and saintly; Aggressive people build an idealized image of themselves as

strong, heroic, and omnipotent; Detached neurotics paint their self-portraits as wise, selfAs the idealized self-image becomes solidified, neurotics begin to believe in the reality of

that image. They lose touch with their real self and use the idealized self as the standard for selfevaluation. Rather than growing toward self-realization, they move toward actualizing their

idealized self. Horney recognized three aspects of the idealized image:

(1) the neurotic search for glory,

(2) neurotic claims, and

(3) neurotic pride.

The Neurotic Search for Glory

As neurotics come to believe in the reality of their idealized self, they begin to incorporate

it into all aspects of their lives—their goals, their self-concept, and their relations with others.

Horney referred to this comprehensive drive toward actualizing the ideal self as the neurotic

search for glory.

In addition to self-idealization, the neurotic search for glory includes three other

elements: the need for perfection, neurotic ambition, and the drive toward a vindictive triumph.

1. Need for Perfection. The need for perfection refers to the drive to mold the whole

personality into the idealized self. Neurotics are not content to merely make a few alterations;

nothing short of complete perfection is acceptable. They try to achieve perfection by erecting a

complex set of “shoulds” and “should nots”. Horney referred to this drive as the tyranny of the

should. Striving toward an imaginary picture of perfection, neurotics unconsciously tell

themselves: “Forget about the disgraceful creature you actually are; this is how you should be.”

2. Neurotic Ambition. A second key element in the neurotic search for glory is neurotic

ambition, that is, the compulsive drive toward superiority. Although neurotics have an

exaggerated need to excel in everything, they ordinarily channel their energies into those

activities that are most likely to bring success. This drive, therefore, may take several different

forms during a person’s lifetime.

3. Vindictive Triumph. The third aspect of the neurotic search for glory is the drive toward

a vindictive triumph, the most destructive element of all. The need for a vindictive triumph may

be disguised as a drive for achievement or success, but “its chief aim is to put others to shame or

defeat them through one’s very success; or to attain the power . . . to inflict suffering on them—The Neurotic Claims

A second aspect of the idealized image is neurotic claims. In their search for glory,

neurotics build a fantasy world—a world that is out of sync with the real world. Believing that

something is wrong with the outside world, they proclaim that they are special and therefore

entitled to be treated in accordance with their idealized view of themselves.

When normal wishes are not fulfilled, people become understandably frustrated; but

when neurotic claims are not met, neurotics become indignant, bewildered, and unable to

comprehend why others have not granted their claims. The difference between normal desires

and neurotic claims is illustrated by a situation in which many people are waiting in line for tickets

for a popular movie. Neurotic people truly believe that they are entitled to be near the front of

the line, and they feel no guilt or remorse in moving ahead of others.

The Neurotic Pride

The third aspect of an idealized image is neurotic pride, a false pride based not on a

realistic view of the true self but on a spurious image of the idealized self. Neurotics imagine

themselves to be glorious, wonderful, and perfect, so when others fail to treat them with special

consideration, their neurotic pride is hurt. To prevent the hurt, they avoid people who refuse to

yield to their neurotic claims, and instead, they try to become associated with socially prominent

and prestigious institutions and acquisitions.

Self-Hatred

People with a neurotic search for glory can never be happy with themselves because

when they realize that their real self does not match the insatiable demands of their idealized

self, they will begin to hate and despise themselves.

Horney recognized six major ways in which people express self-hatred:

1. Relentless demands on the self. First, self-hatred may result in relentless demands on

the self, which are exemplified by the tyranny of the should. For example, some people make

demands on themselves that don’t stop even when they achieve a measure of success. These

people continue to push themselves toward perfection because they believe they should be

perfect.

2. Merciless self-accusation. The second mode of expressing self-hatred is merciless selfaccusation. Neurotics constantly berate themselves. “If people only knew me, they would realize

that I’m pretending to be knowledgeable, competent, and sincere. I’m really a fraud, but no one

knows it but me”. Self-accusation may take a variety of forms—from obviously grandiose expressions, such as taking responsibility for natural disasters, to scrupulously questioning the

virtue of their own motivations.

3. Self-contempt. Third, self-hatred may take the form of self-contempt, which might be

expressed as belittling, disparaging, doubting, discrediting, and ridiculing oneself. Self-contempt

prevents people from striving for improvement or achievement. A young man may say to himself,

“You conceited idiot! What makes you think you can get a date with the best-looking woman in

town?” A woman may attribute her successful career to “luck”. Although these people may be

aware of their behavior, they have no perception of the self-hatred that motivates it.

4. Self-frustration. A fourth expression of self-hatred is self-frustration. Horney

distinguished between healthy self-discipline and neurotic self-frustration. The former involves

postponing or forgoing pleasurable activities in order to achieve reasonable goals. Selffrustration stems from self-hatred and is designed to actualize an inflated self-image. Neurotics

are frequently shackled by taboos against enjoyment. “I don’t deserve a new car”. “I must not

wear nice clothes because many people around the world are in rags.” “I must not strive for a

better job because I’m not good enough for it”.

5. Self-torment. Fifth, self-hatred may be manifested as self-torment, or self-torture.

Although self-torment can exist in each of the other forms of self-hatred, it becomes a separate

category when people’s main intention is to inflict harm or suffering on themselves. Some people

attain masochistic satisfaction by anguishing over a decision, exaggerating the pain of a

headache, cutting themselves with a knife, starting a fight that they are sure to lose, or inviting

physical abuse.

6. Self-destructive actions and impulses. The sixth and final form of self-hatred is selfdestructive actions and impulses, which may be either physical or psychological, conscious or

unconscious, acute or chronic, carried out in action or enacted only in the imagination.

Overeating, abusing alcohol and other drugs, working too hard, driving recklessly, and suicide are

common expressions of physical self-destruction. Neurotics may also attack themselves

psychologically, for example, quitting a job just when it begins to be fulfilling, breaking off a

healthy relationship in favor of a neurotic one, or engaging in promiscuous sexual activities.

SELF-EFFICACY THEORY

Self-efficacy is not self-image, self-worth, or any other similar construct. It is often

assigned the same meaning as variables such as these, along with confidence, self-esteem, or

optimism; however, it has a slightly different definition than any of these related concepts.

Self-efficacy is the belief we have in our own abilities, specifically our ability to meet the

challenges ahead of us and complete a task successfully (Akhtar, 2008). General self-efficacy refers to our overall belief in our ability to succeed, but there are many more specific forms of

self-efficacy as well (e.g., academic, parenting, sports).

So what does high self-efficacy look like?

High self-efficacy can manifest as one or more of the following traits and behaviors,

among others:

1. A student who is not particularly gifted in a certain subject but believes in her own ability

to learn it well;

2. A man who has had bad luck with relationships so far, but retains a positive outlook on

his ability to connect with his upcoming date;

3. An expectant mother who is nervous about caring for a new baby, but believes that she

has what it takes to succeed, no matter how difficult or scary it is;

4. A new graduate who takes a high-profile, high-status job that she has never done before,

but that she feels she can succeed in;

5. An entrepreneur who pours his heart and soul into establishing his business, but quickly

moves on to his next great idea when his business is hit with an insurmountable and

unexpected challenge.