Who am I? Reflections on "self" and "society" based on social considerations.

Note: The "I" in this article may not necessarily refer to a "person"; it could also represent a group, an organization, or a value system. From a pragmatic perspective, you can also consider the "I" in this article as a product or a project, which might bring you some unexpected inspiration.

In a small corner of a café, I ordered a cup of coffee, sat by the window, and watched the comings and goings outside. Suddenly, I thought of this question: Who am I?

From the perspective of collective unconsciousness and self-identity, Jung proposed that the collective unconscious is a shared psychological structure among humans, containing universal archetypes and symbols. These archetypes and symbols are transmitted to individuals through culture, mythology, religion, etc. In modern society, the collective unconscious often manifests in forms such as laws, common sense, values, ideologies, and group expectations, and an individual's self-identity is largely influenced by these social collective unconscious elements.

Here’s an analogy: when I say, "I am Chinese," this statement actually conveys several subconscious meanings:

Geographically, I consider myself Chinese because I was born in China, live in China, and have been influenced by Chinese culture, so I believe I am Chinese.
Legally, I am a Chinese citizen because I hold Chinese nationality and am protected by Chinese law, so I am Chinese.
In terms of common sense, I celebrate the Chinese New Year, I can speak Chinese, and I eat Chinese food; these are all common knowledge for Chinese people, so I am Chinese.
In terms of values, I believe that traditional Chinese culture is valuable and that the Chinese government is legitimate; these are all Chinese values, so I am Chinese.
Ideologically, I identify with the leadership of the Communist Party of China and believe that socialism is correct; these are all Chinese ideologies, so I am Chinese.
In terms of group expectations, I respect my elders, care for my family, and love my country and party; these are all group expectations of Chinese people, so I am Chinese.

Thus, based on the above statement, you generate a "portrait" in your subconscious, which is the group's perception of you, while your self-identity is your understanding of yourself when you say, "I am Chinese."

From the perspective of social construction of self-identity, social constructivism posits that an individual's self-identity is constructed through social interactions. Society shapes individual self-awareness through language, symbols, rituals, and other means. Labeling theory suggests that individuals define themselves through labels assigned by others. For example, societal definitions of "success," "failure," "good," and "bad" can influence an individual's self-identity.

"I am wealthy"

Economically, I possess a significant amount of wealth; I own luxury items such as mansions, luxury cars, and jewelry, which are all symbols of wealth, so I am wealthy.
In terms of social status, I have a high level of education, a high position, and high social status; I am respected and admired by society, which are all characteristics of the wealthy, so I am wealthy.
In terms of lifestyle, I frequently visit high-end places, participate in upscale events, and enjoy a luxurious life; these are all lifestyles of the wealthy, so I am wealthy.
In terms of social relationships, I have close interactions with other wealthy individuals, participate in elite social circles, and receive recognition and acceptance from the wealthy; these are all social relationships of the wealthy, so I am wealthy.

From this example, it can be seen that an individual's self-identity is often influenced by societal labels and expectations. Society's definition of wealth can affect an individual's self-perception, and individuals may seek to achieve self-identity through wealth, status, lifestyle, and social circles.

However, an individual's self-identity is not entirely determined by social constructs; individuals still possess a degree of autonomy and choice. Through reflection, critical thinking, and autonomous choice, individuals can redefine themselves and resist societal labels and expectations.

For a great Confucian, if this great Confucian says, "I am wealthy," then his self-awareness might be as follows:

Economically, I possess a wealth of knowledge; I have profound learning and scholarship, which are all symbols of a great Confucian, so I am wealthy.
In terms of social status, I am respected and admired by society; I am an elite of society and have significant influence, which are all characteristics of a great Confucian, so I am wealthy.
In terms of lifestyle, I focus on self-cultivation and moral perfection; I respect traditional culture, which are all lifestyles of a great Confucian, so I am wealthy.
In terms of social relationships, I have close interactions with other great Confucians, participate in elite academic circles, and receive recognition and acceptance from the academic community; these are all social relationships of a great Confucian, so I am wealthy.

However, because the "wealth" of a great Confucian is different from the "wealth" in the mainstream collective unconscious, his self-awareness may be challenged, and he may face conflicts and inconsistencies in his self-identity. However, he can also redefine himself through reflection, critical thinking, and autonomous choice to achieve self-identity.

Similarly, due to the influence of Confucianism in China and its impact on Chinese culture over generations, it is relatively easy for a great Confucian to gain societal recognition when saying "I am wealthy." However, for a businessman from a capitalist country, his self-identity may face challenges due to the differences between his self-perception and societal perception.

It is evident that in terms of autonomy and social influence, although the collective unconscious of society has a significant impact on self-identity, individuals still possess a degree of autonomy. Through reflection, critical thinking, and autonomous choice, socially assigned labels can be resisted or redefined. However, an individual's self-identity is inevitably influenced by social expectations and collective unconsciousness. Even when attempting to define oneself autonomously, societal influences still exist.

The Dynamics of Self-Awareness#

Regarding the dynamics of self-identity, it can be seen as a dynamic process that continuously adjusts with changes in individual experiences and social environments. In different social contexts, individuals may exhibit different self-identities. At the same time, the existence of multiple identities means that these identities may be activated or suppressed in different social contexts. For example, professional identity may be highlighted in work settings, while family identity may be emphasized in family settings.

I am a student of "XX" school
I am an employee of "XX" company
I am the wife/husband of "XX"
I am the parent of "XX"

Here, "XX" serves as an anchor point within the current social group. If you want others to quickly understand your identity in the shortest time possible, you can use these anchor points to help them grasp your identity quickly. This anchor point can be the recognition within the current group or terms in the social unconscious like "Chinese," "wealthy," "great Confucian," etc.

From a philosophical perspective, existentialism emphasizes individual freedom and responsibility, asserting that individuals define themselves through choices and actions rather than being determined by society or collective unconsciousness.

Phenomenology focuses on individual subjective experiences and consciousness, positing that self-identity is constructed through subjective experiences and streams of consciousness.

Thus, as a person inclined towards pragmatism, my spiritual core is existence, but that does not prevent me from using the doctrine of imagination to allow more people to "know" me. This way, I can let more people understand me, which enables me to better influence more people and realize my values.

The exemplars of achieving this are often easily seen in film and television works:

Actors can let more people recognize them through their performances, allowing the roles they play and the director's values to be recognized by more people.
Agents can construct virtual roles based on social unconsciousness, allowing others to instantly perceive them as "ordinary people," thus facilitating their tasks, after all, no one cares what ordinary people do.

From the perspective of social psychology, social identity theory posits that individuals define themselves through group membership, and an individual's self-identity is closely related to the identity of the group they belong to.

Self-categorization theory suggests that individuals gain self-identity by categorizing themselves into a certain social group, and this categorization process is influenced by the collective unconscious of society.

In terms of the unity and fragmentation of self-identity, individuals may pursue the unity of self-identity, attempting to integrate different identities and roles into a coherent self. However, in some cases, self-identity may become fragmented, manifesting as conflicts or inconsistencies in identity recognition. This often occurs when college students graduate; they may face the loss of student identity, the acquisition of work identity, and the establishment of family identity, all of which can lead to changes in their self-awareness.

An individual's self-identity is often difficult to resist against social constructs, a viewpoint widely supported in social constructivism. Society shapes individuals' cognitive frameworks through language, culture, norms, and institutions, and even an individual's "autonomous thinking" occurs within the social language and symbolic system. Therefore, it is challenging for an individual's self-identity to completely detach from social constructs. Although individuals can attempt to resist social constructs through reflection and critical thinking, such resistance still relies on the tools and frameworks provided by society.

For example, if I say, "I am an alternative person,"

Then my anchor points for "Chinese" would be:

I may not celebrate the Chinese New Year, I may not speak Chinese, and I may not eat Chinese food; these are all common knowledge for Chinese people, so I am an alternative person.
I may not respect my elders, I may not care for my family, and I may not love my country and party; these are all group expectations of Chinese people, so I am an alternative person.
I may not pursue wealth, I may not pursue fame, and I may not pursue power; these are all values of Chinese people, so I am an alternative person.

When an individual experiences a conflict with the collective unconscious, they may face dilemmas in self-awareness. For instance, a person may encounter conflicts with societal expectations in terms of values, behaviors, and social relationships.

Maintaining self-awareness becomes difficult for such individuals because the group passively "attacks" and "tames" anyone who does not conform to the collective unconscious, leading to exclusion, isolation, and marginalization. Later, I will discuss how marginalization is not necessarily a bad thing.

Reflections Based on Co-evolution Theory#

The co-evolution theory of neo-Darwinism emphasizes the interaction between group evolution and individual behavior.

In biology, co-evolution refers to the mutual adaptation and evolution between different species or groups. On a social level, this theory can be likened to the mutual shaping of individuals and society.

Group behavior often exhibits a form of "emergence," where the behavioral patterns of the group cannot be explained merely by the simple aggregation of individuals. For example, the formation of collective unconsciousness may not rely on individuals' rational thinking but gradually takes shape through group interactions and historical accumulation.

Once the collective unconscious forms, it becomes part of the social structure and creates path dependence for subsequent social evolution. For instance, the values of capitalism have become a "must-have" existence in modern society; even if individuals may hold critical attitudes towards it, it is challenging to completely escape its influence.

The collective unconscious continuously reinforces itself through education, media, and institutions, making individual resistance seem insignificant. For example, consumerism, as a form of collective unconsciousness, is constantly reinforced through advertising and social norms, making it difficult for individuals to completely escape its influence, even if they are aware of its negative impacts.

From the perspective of complex systems theory, group behavior often exhibits a form of self-organization, meaning that group evolution is driven by the interactions of countless individuals but does not depend on the will of any single individual.

For instance, the evolution of social phenomena like language, culture, and economic systems does not rely on the design of any individual but gradually forms through group interactions and historical accumulation. In this framework, individuals may feel a sense of powerlessness, as their autonomy seems unable to exert substantial influence on group evolution.

However, history also shows that the thoughts or actions of certain individuals (such as Marx, Gandhi, Martin Luther King) can indeed have a profound impact on group evolution, as they make the margins the core of the next social evolution. Allow me to delve deeper into this burden.

The Margins of Society, Society as a Fractal#

The simplest and most intuitive example of a fractal structure is "snowflakes." The shape of a snowflake is composed of small fractal units, which form the overall shape of the snowflake through continuous repetition and variation. The shape of a snowflake exhibits similar structures at different scales, and this self-similarity is an important characteristic of fractal structures.

For each individual among 7 billion individuals, it is often summarized as "infinite," which stems from the limitations of individual cognitive abilities, making it impossible to fully understand or access such vast diversity.

However, this "infinity" is actually composed of a finite number of 7 billion individuals, revealing the paradox between human cognition and reality.

Although 7 billion individuals constitute a vast social network, this network is not boundless; its boundaries manifest in various aspects such as geography, culture, language, economy, and politics.

For example, individuals living in remote rural areas may find it difficult to access the collective unconscious of a globalized society, thus existing on the margins of the social network. However, from a fractal structural perspective, there still exists a social network within the rural areas:

The clan leader -- Party Secretary
The village head -- Municipal Party Secretary
The local bully -- Self-proclaimed
Villagers -- Citizens
Vegetable fields -- Factories, enterprises

Similarly, even if you are alone at home, your home is also a society.

The intensity of the collective unconscious in society exhibits significant differences between core and marginal areas.

Core areas, such as large cities or cultural centers, are often where the collective unconscious is most pronounced, while marginal areas, such as remote rural areas or minority groups, exhibit relatively weak social collective unconsciousness (in other words, their unconsciousness differs more from that of mainstream society).

This difference can be explained from the perspective of social network theory: the dissemination of collective unconsciousness relies on the structure of social networks, and individuals in marginal areas may find it challenging to fully receive information from core areas due to the attenuation effect of information dissemination.

Therefore, individuals in marginal areas may find it easier to escape the influence of collective unconsciousness, exhibiting greater autonomy. For instance, certain minority groups can retain unique cultures and values without being completely assimilated by mainstream society.

From the perspective of complex systems theory, social networks are composed of individuals as nodes and social relationships as edges. In this network, core nodes (such as politicians, entrepreneurs, or cultural leaders) play a crucial role in the formation and dissemination of collective unconsciousness, while marginal nodes are relatively isolated.

The dissemination of information in social networks shows a trend of attenuation, leading to relatively weak collective unconsciousness in marginal areas. However, marginal areas are not entirely passive; they may become sources of innovation. Due to less constraint from core areas, individuals in marginal areas are more likely to experiment with new ideas and behaviors, and these innovations may gradually spread to core areas, thereby influencing the evolution of society as a whole.

How Do Marginal Areas Influence Core Areas? A More Relevant Question Would Be: How Does My Self-Defined "Who Am I" Influence Others' "Who Am I"?#

The development law of the Chinese revolution is: shift the focus of the party's work from cities to rural areas, carry out guerrilla warfare in rural areas, deeply engage in land reform, overthrow local white regimes, establish red regimes, and transform backward rural areas into advanced revolutionary bases; relying on such rural revolutionary bases to oppose the vicious enemy that relies on cities to attack rural areas, and then encircle cities with rural areas, so as to gradually train, accumulate, and develop revolutionary forces in long-term battles, gradually weakening the enemy's strength; until the enemy is larger and I am smaller, the enemy is stronger and I am weaker, turning into I am larger and the enemy is smaller, I am stronger and the enemy is weaker, and then occupy the central city to achieve national revolutionary victory.

"A single spark can start a prairie fire," January 5, 1930

The greatest practical sociologist of modern China -- Mao Zedong

If you can understand how crazy this strategy was given the social context at the time, then you can comprehend how marginal areas can influence core areas.

I believe that marginal areas should not attempt to convey their values to core areas, as it is mostly ineffective, especially to my friends in advertising; your advertisements will not change people's subconscious.

Marginal areas should attempt to redefine the distribution and operation of power through their own practices and innovations, thus making themselves the new center of evolution.

From a philosophical perspective, Foucault's theory of power provides profound insights into understanding how marginal areas can become new cores.

Foucault argues that power (we can replace his concept of power with a term that modern computer people like me can better understand: "weight") is not a fixed, centralized entity but a fluid, diffuse force that is continuously produced and reproduced through social relationships, discourses, and practices.

In this framework, the process of marginal areas becoming new cores can be seen as a concrete manifestation of the flow and redistribution of power.

Foucault emphasizes that

Power is not merely imposed unidirectionally from the center to the margins, but flows and interacts through complex networks at all levels of society.

Therefore, marginal areas are not passively accepting the influence of core areas; rather, they can redefine the distribution and operation of power through their own practices and innovations.

I believe that the influence of marginal areas on core areas should occur through their own rise, forming a new collective unconscious, thus making them the new center of evolution.

This process has rich historical examples. For instance:

The Italian city-states during the Renaissance, such as Florence and Venice, were originally on the political and economic margins of Europe, but through innovations in art, science, and commerce, they gradually became the cultural and economic core of Europe. These city-states not only redefined Europe's value system but also propelled the transformation of Western civilization.
Silicon Valley in the mid-20th century was initially just a marginal area in California, but through breakthroughs in information technology and technological innovation, it rapidly rose to become the global technology center, reshaping the global economic and cultural landscape.
In the early 20th century, New York gradually replaced London as the global financial center through innovations in finance and culture; this process involved not only the transfer of economic power but also the redistribution of cultural influence.
Contemporary Shenzhen in China, originally a small fishing village, has gradually become China's economic special zone and a global manufacturing center through reform and opening-up policies and efforts in innovation and entrepreneurship, having a profound impact on China's and even the world's economic development.

You Mentioned Big Examples; Are There Any More Micro Examples? Micro Example: The Impact of the iPhone on Mobile Internet#

Steve Jobs invented the iPhone, which at the time was a marginal product (back then, phones had to have dialing areas, flip screens, keyboards, and even styluses). Was it the advertising and market promotion of this product that made it a core product?

By the way, before the iPhone, the center of mobile internet was Sony Ericsson, Nokia, Kyocera, etc., in Tokyo -- quite far from Silicon Valley in California.

Clearly not; it was the innovation and practicality of this product that made it the core of the next era of evolution. The advertising and market promotion merely made more people aware of the product, not made it a core product.

The mechanism by which marginal areas become new cores can be further analyzed from the perspective of the accumulation of innovations and critical points.

When these innovations reach a certain critical point, marginal areas may suddenly rise to become new cores.

This process is similar to "phase transition" in complex systems, where the system undergoes a qualitative change upon reaching a certain critical state. Meanwhile, the transfer of power is also a key factor in this process.

The reconstruction of social networks plays an important role in this process. When marginal areas become new cores, the focus of social networks will undergo significant shifts.

The Inevitability of the Dragon-Slaying Youth Becoming the Evil Dragon#

The new core area will attract more resources, talent, and attention, further consolidating its position.

Consolidating means emphasizing the process of suppression.

Taking Silicon Valley as an example, its rise not only attracted top global tech talent and capital but also gave birth to a new industrial ecology and social structure. Additionally, the direction of information flow will also change. Information that originally flowed from core areas to marginal areas may reverse and flow from the new core area back to the old core area.

For example, the technological innovation model and cultural values of Silicon Valley are now influencing traditional industrial and economic centers globally.

And now, the blockade of China by Silicon Valley (the U.S.) is also due to China's rise; China has a trend of constructing a new center (rise) that makes Silicon Valley feel threatened, which is why they have blocked the flow of information from China. This is also a form of power transfer.

Every Era Will Ultimately Produce a New Dragon-Slaying Youth#

The concepts of "deterritorialization" and "reterritorialization" proposed by Deleuze and Guattari further enrich this analytical framework.

"Deterritorialization" refers to individuals or groups breaking free from the constraints of existing social structures and power relationships, entering a fluid and open state.

For instance, marginal areas can deconstruct the power structures and cultural norms dominated by the old core areas through innovation and practice.

"Reterritorialization," on the other hand, refers to the re-establishment of new social relationships and power structures based on deterritorialization. Marginal areas become new cores through "reterritorialization," which not only signifies a geographical or political shift in the center but also reflects the dynamic reconstruction of power and space.

Complex systems theory further reveals the internal mechanisms by which marginal areas become new cores: the emergence and self-organization of the system are particularly evident in this process.

Through the interactions of countless individuals and the accumulation of innovations, the system spontaneously reorganizes, and marginal areas gradually rise to become new cores.

For example, the birth of the internet was initially just a marginal project in military and academic fields, but through the self-organization and development of the tech community, it ultimately became the core infrastructure of the global information society.

Thinking about the process of marginal areas becoming new cores from the perspective of biological sociality can indeed provide us with more intuitive analogies and profound insights. Taking the behavior of slime molds as an example, this process is clearly reflected in nature and also provides important references for understanding the evolution of human society.

We all know the IQ of a single slime mold cell... but the IQ of a group of slime molds is very high because the collective intelligence of slime molds is composed of the intelligence of each cell, which is the charm of society.

The gathering behavior of slime molds illustrates the process of how marginal areas become new cores on a micro level.

In environments where food is scarce, slime molds will signal each other to gather in marginal areas. When enough slime molds gather in the marginal area, they will form a mass that can move to a new location and form a new entity (fruiting body).

This new location becomes a new core.

The formation of the new entity is not merely a physical transfer of space but a redefinition of group behavioral patterns. The new entity may adopt different cell differentiation patterns or resource allocation strategies, thus forming a new "collective unconscious." For instance, cells within the new entity may adjust their differentiation paths or metabolic strategies based on environmental changes, reflecting the dynamic evolution of collective unconsciousness.

Drawing parallels between these biological social phenomena and human society reveals similar patterns. Marginal areas in human society, such as remote regions, minority groups, or emerging industries, often accumulate innovations more easily due to less constraint from core areas.

The new core area signifies not just a physical transfer of space but a redefinition of group behavioral patterns. For example, the rise of Silicon Valley not only changed the global technology industry's landscape but also redefined the culture of innovation and entrepreneurial spirit, forming a new "collective unconscious."

After All This, Who Am I?#

Come, come, let me give you a simple answer:

"Who is me" is defined by myself.
"Who am I" is defined by others.
The ease of establishing trust is proportional to how close what you want others to believe is to their subconscious.
Your values are your subconscious, and your subconscious is your values.

You are no one; you can also be anyone.

Of course, how to make others believe this depends on you.

The End