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Groupthink is sometimes stated to occur (more broadly) within natural groups within the community, for example to explain the lifelong different mindsets of those with differing political views (such as "conservatism" and "liberalism" in the U.S. political context [7] or the purported benefits of team work vs. work conducted in solitude). [8]
Herd behavior in human societies has also been studied by Sigmund Freud and Wilfred Trotter, whose book Instincts of the Herd in Peace and War is a classic in the field of social psychology. Sociologist and economist Thorstein Veblen 's The Theory of the Leisure Class illustrates how individuals imitate other group members of higher social ...
When a mental state is shared by a large proportion of the members of a group or society, it can be called a collective mental state. Gustave Le Bon proposed that mental states are passed by contagion, while Sigmund Freud wrote of war fever in his work Group Psychology and the Analysis of the Ego (1922), a perfect example of the collective ...
The unified whole can embrace different forms of consciousness (or individual experiences of social reality), which coexist to reflect the different experiences of the marginalized peoples in a given society. This agrees with Gramsci's theory of Marxism and class struggle applied to cultural contexts.
Irving Lester Janis (May 26, 1918 – November 15, 1990) was an American research psychologist at Yale University and a professor emeritus at the University of California, Berkeley most famous for his theory of "groupthink", which described the systematic errors made by groups when making collective decisions.
Explicitly contrasted against a social cohesion based definition for social groups is the social identity perspective, which draws on insights made in social identity theory. [9] Here, rather than defining a social group based on expressions of cohesive social relationships between individuals, the social identity model assumes that ...
"The problem of agency is the problem of finding a way to account for human experience which recognises simultaneously and in equal measure that history and society are made by constant and more or less purposeful individual action and that individual action, however purposeful, is made by history and society". [11]
Human beings, writes social anthropologist Ernest Gellner, are not genetically programmed to be members of this or that social order. You can take a human infant and place it into any kind of social order and it will function acceptably. What makes human society so distinctive is the fabulous range of quite different forms it takes across the ...