Symbolic Interactionism - Basic Premises and Approach

Basic Premises and Approach

The term "symbolic interactionism" has come into use as a label for a relatively distinctive approach to the study of human life and human conduct (Blumer, 1969). With Symbolic interactionism, reality is seen as social, developed interaction with others. Most symbolic interactionists believe a physical reality does indeed exist by an individual's social definitions, and that social definitions do develop in part or relation to something “real.” People thus do not respond to this reality directly, but rather to the social understanding of reality. Humans therefore exist in three realities: a physical objective reality, a social reality, and a unique reality.

Both individuals and society cannot be separated far from each other for two reasons. One, being that they are both created through social interaction, and two, one cannot be understood in terms without the other. Behavior is not defined by forces from the environment such as drives, or instincts, but rather by a reflective, socially understood meaning of both the internal and external incentives that are currently presented (Meltzer et al., 1975).

Herbert Blumer (1969) set out three basic premises of the perspective:

• "Humans act toward things on the basis of the meanings they ascribe to those things."
• "The meaning of such things is derived from, or arises out of, the social interaction that one has with others and the society."
• "These meanings are handled in, and modified through, an interpretative process used by the person in dealing with the things he/she encounters."

The first premise includes everything that a human being may note in his world, including physical objects, actions and concepts. Essentially, individuals behave towards objects and others based on the personal meanings that the individuals has already given these items. The second premise explains the meaning of such things is derived from, or arises out of, the social interaction that one has with other humans. Blumer, following Mead, claimed people interact with each other by interpreting or defining each other's actions instead of merely reacting to each other's actions. Their 'response' is not made directly to the actions of one another but instead is based on the meaning which they attach to such actions. Thus, human interaction is mediated by the use of symbols and signification, by interpretation, or by ascertaining the meaning of one another's actions (Blumer 1962). Meaning is either taken for granted and pushed aside as unimportant or it is regarded as a mere neutral link between the factors responsible for human behavior and this behavior as the product of such factors. (Blumer 1969). Language is the source of meaning and is negotiated through the use of it. We have the ability to name things and designate objects or actions to a certain idea or phenomenon. The use of symbols is a popular procedure for interpretation and intelligent expression. Blumer contrasted this process with behaviorist explanations of human behavior, which does not allow for interpretation between stimulus and response.

In Blumer's third premise the idea of minding comes into play. Symbolic interactionists describe thinking as an inner conversation. (Griffin 62). Mead called this inner dialogue minding. Minding is the delay in one's thought process that happens when one thinks about what they will do next. The third premise is that these meanings are handled in, and modified through, an interpretative process used by the person in dealing with the things he encounters. We naturally talk to ourselves in order to sort out the meaning of a difficult situation. But first, we need language. Before we can think, we must be able to interact symbolically. (Griffin 62). The emphasis on symbols, negotiated meaning, and social construction of society brought on attention to the roles people play. Role-taking is a key mechanism that permits people to see another person's perspective to understand what an action might mean to another person. Role-taking is a part of our lives at an early age. Playing house and pretending to be someone else are examples of this phenomena. There is an improvisational quality of roles; however, actors often take on a script that they follow. Because of the uncertainty of roles in social contexts, the burden of role-making is on the person in the situation. In this sense, we are proactive participants in our environment.