Internalization
From The Art and Popular Culture Encyclopedia
| Revision as of 21:14, 15 November 2009 Jahsonic (Talk | contribs) ← Previous diff |
Current revision Jahsonic (Talk | contribs) |
||
| Line 1: | Line 1: | ||
| {{Template}} | {{Template}} | ||
| - | '''''Madness and Civilization: A History of Insanity in the Age of Reason''''', by [[Michel Foucault]], is an examination of the ideas, practices, institutions, art and literature relating to [[insanity|madness]] in Western history. It is the abridged English edition of ''Histoire de la folie à l'âge classique'', originally published in [[1961]] under the title ''Folie et déraison. Histoire de la folie à l'âge classique''. A full translation titled ''The History of Madness'' was published by [[Routledge]] in June [[2006]]. | + | '''Internalization''' has different definitions depending on the field that the term is used in. Internalization is the opposite of [[externalization]]. |
| + | == General == | ||
| + | Generally, internalization is the long-term process of consolidating and embedding one’s own beliefs, attitudes, and values, when it comes to moral behavior. The accomplishment of this may involve the deliberate use of [[psychoanalytical]] or [[behavioral]] methods. | ||
| - | Foucault begins his history in the [[Middle Ages]], noting the social and physical exclusion of [[leprosy|lepers]]. He argues that with the gradual disappearance of leprosy, madness came to occupy this excluded position. The [[Ship of Fools|ship of fools]] in the 15th century is a literary version of one such exclusionary practice, the practice of sending mad people away in ships. However, during the [[Renaissance]], madness was regarded as an all-abundant phenomenon because humans could not come close to the Reason of God. As [[Miguel de Cervantes|Cervantes]]' [[Don Quixote]], all humans are weak to desires and dissimulation. Therefore, the insane, understood as those who has come too close to God's Reason, were accepted in the middle of society. It is not before the 17th century, in a movement which Foucault famously describes as the Great Confinement, that "unreasonable" members of the population systematically were locked away and institutionalised. In the 18th century, madness came to be seen as the obverse of [[Reason]], that is, as having lost what made them human and become animal-like and therefore treated as such. It is not before 19th century that madness was regarded as a [[mental illness]] that should be cured, e.g. [[Philippe Pinel]], [[Freud]]. Others authors later argued that the large increase in confinement did not happen in 17th but in the 19th century, somewhat undermining Foucault's argument. | + | When changing moral behavior, one is said to be "internalized" when a new set of beliefs, attitudes, and values, replace or habituates the desired behavior. For example, such internalization might take place following [[religious conversion]]. |
| - | Foucault also argues that madness during the Renaissance had the power to signify the limits of social order and to point to a deeper truth. This was silenced by the Reason of the Enlightenment. He also examines the rise of modern scientific and "humanitarian" treatments of the insane, notably at the hands of [[Philippe Pinel]] and [[Samuel Tuke]]. He claims that these modern treatments were in fact no less controlling than previous methods. Tuke's country retreat for the mad consisted of punishing them until they gave up their commitment to madness. Similarly, Pinel's treatment of the mad amounted to an extended [[aversion therapy]], including such treatments as freezing showers and the use of straitjackets. In Foucault's view, this treatment amounted to repeated brutality until the pattern of judgment and punishment was [[Internalization|internalized]] by the patient. | + | Internalization is also often associated with learning (for example learning ideas or skills) and making use of it from then on. The notion of internalization therefore also finds currency in applications in education, learning and training and in business and management thinking. |
| - | Although ''Madness and Civilization'' has widely been read as a criticism of [[psychiatry]], and often quoted in the [[anti-psychiatric movement]], Foucault himself criticized, especially in retrospective, the "Romanticism of Madness", which tended to see madness as a form of [[genius]] which modern medicine represses. He did not contest the reality of [[psychiatric disorder]]s, as some of his readers have concluded. Rather, he explored how "madness" could be constituted as an object of knowledge on the one hand, and, on the other hand, as the target of intervention for a specific type of power: the [[disciplinary institutions|disciplinary institution]] of the asylum | + | == Psychology and sociology == |
| - | == On sadism == | + | In sciences such as [[psychology]] and [[sociology]], internalization is the process of acceptance of a set of norms established by people or groups which are influential to the individual. The process starts with learning what the norms are, and then the individual goes through a process of understanding why they are of value or why they make sense, until finally they accept the norm as their own viewpoint. |
| - | :[[Sadism]] is not a name finally given to a practice as old as [[Eros]]; it is a massive cultural fact which appeared precisely at the end of the eighteenth century, and which constitutes one of the greatest conversions of Western imagination: [[unreason]] transformed into [[delirium]] of the heart, [[madness]] of [[desire]], the [[insane]] dialogue of [[love]] and death in the [[limitless]] [[presumption]] of [[appetite]]." --[[Michel Foucault]], ''[[Madness and Civilization]]'' | + | |
| + | [[Role model]]s can also help. If someone we respect is seen to endorse a particular set of norms, we are more likely to internalize those norms. This is called [[identification]]. | ||
| + | In Freudian psychology, internalization is one of the concepts of the psychological process of [[introjection]], a psychological [[defense mechanism]]. | ||
| + | |||
| + | In [[developmental psychology]], internalization is the process through which social interactions become part of the [[child]]’s mental functions, i.e., after having experienced an interaction with another person the child subsequently experiences the same interaction within him/herself and makes it a part of his/her understanding of interactions with others in general. As the child experiences similar interactions over and over again, s/he slowly learns to understand and think about them on higher, abstract levels. [[Lev Vygotsky]] suggested that mental functions, such as concepts, language, voluntary attention and memory are cultural tools acquired through social interactions | ||
| + | ==See also== | ||
| + | * [[Social influence]] | ||
| + | * [[Cultural homogenization]] | ||
| + | * [[Internalisation (sociology) ]] | ||
| {{GFDL}} | {{GFDL}} | ||
Current revision
|
Related e |
|
Featured: |
Internalization has different definitions depending on the field that the term is used in. Internalization is the opposite of externalization.
General
Generally, internalization is the long-term process of consolidating and embedding one’s own beliefs, attitudes, and values, when it comes to moral behavior. The accomplishment of this may involve the deliberate use of psychoanalytical or behavioral methods.
When changing moral behavior, one is said to be "internalized" when a new set of beliefs, attitudes, and values, replace or habituates the desired behavior. For example, such internalization might take place following religious conversion.
Internalization is also often associated with learning (for example learning ideas or skills) and making use of it from then on. The notion of internalization therefore also finds currency in applications in education, learning and training and in business and management thinking.
Psychology and sociology
In sciences such as psychology and sociology, internalization is the process of acceptance of a set of norms established by people or groups which are influential to the individual. The process starts with learning what the norms are, and then the individual goes through a process of understanding why they are of value or why they make sense, until finally they accept the norm as their own viewpoint.
Role models can also help. If someone we respect is seen to endorse a particular set of norms, we are more likely to internalize those norms. This is called identification. In Freudian psychology, internalization is one of the concepts of the psychological process of introjection, a psychological defense mechanism.
In developmental psychology, internalization is the process through which social interactions become part of the child’s mental functions, i.e., after having experienced an interaction with another person the child subsequently experiences the same interaction within him/herself and makes it a part of his/her understanding of interactions with others in general. As the child experiences similar interactions over and over again, s/he slowly learns to understand and think about them on higher, abstract levels. Lev Vygotsky suggested that mental functions, such as concepts, language, voluntary attention and memory are cultural tools acquired through social interactions
See also
