THE FOUNDATION OF SELF-ESTEEM: DEFINING SELF-ESTEEM
A “self-esteemless” robot (a mechanical device powered by computers to do repetitive and boring work) cannot have self-esteem because it has no “self” and, therefore, cannot pass value judgments on who it is, what it does, or how it appears. By contrast, when a “self” is placed inside a human body and then makes judgments about itself (independently and/or influenced by outsiders), self-esteem will come into being. In its most complete state, self-esteem is the summary judgment of everything a person can assess about him/herself. Those judgments concern: (1) who one is (i.e. one’s philosophy of life and character); (2) what one does (i. e. one’s tangible and/or intangible work products regarding people, nature, objects, or oneself); (3) what one has (i.e. one’s inherent, developed, or acquired qualities and quantities); (4) the different levels in how one appears (i.e. one’s physical body, personality, and reputation); and (5) to whom or what one is attached (e.g. God, a concept, a “special” person or group, money, possessions, or power). Despite being assessed by different methods, each of these five categories and each of the subcategories, levels, or dimensions contained in these five have “positives” and “negatives” related to worth and/or value. If all of the “positives” outweigh the “negatives” and thereby establish a level of self-confidence, one’s view of oneself is that of having a “good” or “high” self-esteem; if the reverse, a “low” self-esteem.
THE BUILDING BLOCKS OF SELF-ESTEEM
One judges who one is based upon how closely one’s actions conform to one’s chosen archetype standard. The selection of this archetype is founded on one’s belief that it is an ideal guide for maneuvering through the maze of life. By its very nature, one’s chosen archetype provides answers to a person’s most basic questions—”Who Am I?” “What is my purpose and position in life?” “How shall I live?” “What do I want to become?” and “What happens to me when I die?” Afrocentric-oriented people have God as their ultimate archetype and a firm belief of being made in the image of God. Since everybody’s “being” is made from God’s image, everybody is spiritually related. In order to live up to God’s standard, everybody ought to have as their purpose in life the striving to be humanistic and empathetic in order to create, enhance, or maintain harmony and unity on Earth. canadian cialis
To have one’s “being-image ” of God connected with God and to have fellowship within the community are the two bonds of greatest inner significance for Afrocentric people. Those two bonds represent one’s self-meaning and both provide groundedness, stability, and worth-type security in one’s life. Recognition of these three effects of the two bonds allows them to be ranked, honored, appreciated, and therefore, esteemed. This is an example of a worth-based self-esteem. If one chooses a material archetype, the result is a value-based self-esteem. In contrast to the latter, the former provides security in and satisfaction with life. A worth-based self-esteem can also outweigh all of the combined trials and tribulations created by problems related to things of value.
Out of one’s solid God-centered self-meaning springs a solid sense of self-worth, a solid multidimensional self-identity structure, and one’s top system of values. The latter are those used in making life-shaping decisions; in interpreting one’s actions and reactions inside each of one’s life-shaping experiences; and in molding one’s thoughts about oneself (i.e. self-concepts). suhagra 100
The core of one’s self-identity is one’s character. Its interior “frame” is one’s work products arising from one’s character. For example, it was the nature of my character that led me to become a physician. A large dimension of my self-identity has arisen from all the work I put into being the best orthopedic surgeon I could be. The exterior of self-identity is one’s personality that is custom designed to fit in with the outside world. It results from the interaction of one’s character and the monitored feedback from one’s interpreted experiences with other people. Self-identity’s fourth dimension extends into an intimate association with somebody or something else.
For example, many people with low self-esteem engage in “self-selling” as the price for “borrowing” their group’s identity. Then they hang on to the shadow of that group’s presumed higher self-esteem so as to feel superior to that group’s scapegoats. One’s self-image is how one assesses what one has in quantities (e.g. body image) and material things. The finishing touches put on one’s “above ground” self-esteem structure is one’s reputation among people that matter. For example, the “baddest dudes” have the most esteemed reputation of anybody on the streets. online pharmacy prescription drugs
The importance they place on their reputation in the ghetto is not particularly affected by people outside the ghetto.