Abstract
What makes us a lifelong addict to our fellow humans’ attention is the fact that self-esteem is deeply ingrained in our emotional self-regulation. The most natural starting point of a non-reductive account of the economy of attention is therefore the psychic household, in the purview of which the revenues of attention are converted into the asset of self-worth. This conversion is what gives opportunity to the tricks of false accounting to which the pejorative tone of vanity gives expression. Opportunism and strategic manipulation in this accounting are what separates fair play in the pursuit of attention from the foul play of vanity and resentment. The questions thus addressed are: How are vice and virtue interrelated in the pursuit of self-esteem? What are the costs and risks of utilizing attention income as an incentive to socially desirable behaviour? The discussion will entangle us in considerations of how the intra-psychic household of self-esteem connects to the social economy of attention, how the social dependency of the ego relates to the assuredness of its self, and how self-esteem tackles the antagonism of the self’s autonomy and its social dependency.
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Notes
- 1.
This term is, as is well known to Veblen (1899).
- 2.
According to an influential theory going back to George Herbert Mead , the American founder of social psychology , the phylogenesis of self-awareness originated in an emergent awareness of the symmetry of the exchange of attention among social animals (Mead 1934). When paying attention to you, my interest is not only in your outer behaviour, but also in looking for signs of whether you pay attention to me. When realizing that you pay attention to me, I implicitly become aware of the other mind . This awareness is common knowledge in the animal kingdom . The decisive step to explicit self-awareness lies in performing the symmetry of the attention exchanged in one’s own consciousness . If I pay attention to your paying attention to me, accomplishing this symmetry is the decisive step in my overtaking of your perspective on me. This overtaking, Mead suggests, does not presuppose linguistic means of representation. It might explain, rather, how self-awareness emerged in more highly-developed animal consciousness. By thus overtaking the other’s perspective on oneself as one’s own perspective onto oneself, the evaluative trait of the view is absorbed along with it. When paying attention to you, my attention is always charged with feelings: either I like you or I detest you, either I admire you or I am filled with contempt for you, I feel myself either to be superior or inferior to you. My view regarding myself, accordingly, is either positive or negative. Hence the affective trait of self-awareness.
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Franck, G. (2020). I Competition in the Service of Self-esteem. In: Vanity Fairs. Springer, Cham. https://doi.org/10.1007/978-3-030-41532-7_2
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