Abstract
Social psychology is intimately about the bodies of individuals. The body is the mediator between the thinking, meaning-making mind and the sensory experience of interaction. While the material body has historically been absent from most micro sociological theorizing, modern society’s focus on the body and on body/self projects has reignited interest in the body within social psychology. To take the body seriously in social psychology means both to recognize and theorize the body as social and to recognize and theorize the social self as shaped by the body and biology. This chapter begins by examining the body and embodiment in classical theory and then traces its development through pragmatism, early social psychology and phenomenology, and ends by examining its maturation in twenty-first-century social psychological research and theorizing.
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Notes
- 1.
Within sociological social psychology “self” is used to identify individuals’ thoughts about the nature of who they are – the answer to the question ‘who am I.’ In contrast, identity is used, by and large, to refer to the characteristics and roles ascribed to individuals by others (Lindesmith, Strauss, & Denzin, 1999).
- 2.
There are, of course, substantial critiques of this phenomenological position. Most significantly, many sociologists have highlighted the difference between philosophical and sociological inquiry, asserting that we can’t reduce study of the social world to epistemology (Howson & Inglis, 2001). Because of its focus on the knowing body phenomenology can lead to conceptualizing the body as pre-social, something at odds with sociological paradigms. Some scholars have argued that the exclusive focus on representation within post-structuralism and the individual in phenomenology has diverted focus away from the body in action and interaction within a structured social world (Turner, 2000).
- 3.
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- 4.
However, sex and gender are more than social constructions. They are also real and meaningful somatic experiences in the lives of individuals. It is this very complexity, however, that has posed the greatest challenge to feminist scholarship on gender and the body, particularly within social psychology. Efforts to reject essentialist theories that tied gendered patterns of behavior, personality, and interaction to genetic difference (and therefore gender inequality as natural), led many scholars to a social constructionist theory of gender that assumed sex to be biological but gender to be social. In this scenario, while bodies may be fixed, the identities, behaviors, psychological characteristics, and sense of self individuals develop as men or women are the product of socialization, interaction, impression management, and other psychosocial processes (Lorber, 1994). However, because feminist theory did not call into question the idea that males are men and females are women, it has inadvertently naturalized cisgender sex/gender alignment (male-men, female-women) and pathologized transgender alignments. Indeed, to assume that cisgender pairings are the “natural” progression of correct socialization, and transgender pairings are disordered is to engage in cisgenderism or a system of privilege that rewards people who feel their bodies and gender identities align “naturally,” and punishes those who modify their bodies in order to bring them in line with a personal sense of gender identity (Schilt & Westbrook, 2009; Shapiro, 2010). In light of this critique, scholars have begun to reconceptualize sex and gender as both learned and known, social and biological.
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Shapiro, E. (2013). Social Psychology and the Body. In: DeLamater, J., Ward, A. (eds) Handbook of Social Psychology. Handbooks of Sociology and Social Research. Springer, Dordrecht. https://doi.org/10.1007/978-94-007-6772-0_7
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