1--the social self as the reflection of the mother
2--the social self as a reflection of the family
3-- social self as a reflection/result of one's ancestors
4--the social self as a reflection of God
5-the social self as a refection of the state
6--the social self as terrorist
7--the social self as orthodox
In this post Larry Catá Backer (LCB) begins thinking about the "state of nature", the social self and the mother.
The state of nature speaks to the societal. That has been clear enough for the last several thousand years. And the societal appears to be the critical objective of thinkers eager either to defend current practice or to use their backwards extrapolations instrumentally to engineer the societal toward distinct behaviors, norms or objectives. Fair enough.
But before one can speak to the societal one must speak to the social. The social provides the key bridge between the individual and the societal. It creates the relations within which the object, the person-in-herself is expressed in relation to another. And the formative element of the social is the expression of the self-in-other in the mother. The person-in-herself, the individual as her own self referencing object, is anti-social. She is in and of herself and knows herself as herself. But this theoretical possibility is instantly erased, and transformed at the moment of birth. It is from that point, where the individual is confronted with the world outside of herself, that she begins the transformation from the anti to the social self. She begins to know herself in relation to not herself. She begins to become the symbol of herself, what is represents--baby, human, Hindi speaker, etc.--in her own self awareness of herself, her character, not in herself but through the "eyes" of her mother. She is social from the moment of her birth and no longer herself alone. She begins becoming herself alone and her social self. And that is the preparation, the base from which the3 social self might be understood in the state of nature, that state within which all societal structures are possible.
This relationship between the self alone, the social and societal selves might be worth considering more as the foundation on which the justification for all social and legal structures are built. The relation between the possibilities of these relations and the conceits of the premises of the structures built upon them may well provide the basis for a better understanding of our psychology (as Nietzsche understood the term), politics, economics and the like. Let us, my friends, consider this as a starting point.