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Symbolic behavior is "a person’s capacity to respond to or use a system of significant symbols" (Faules & Alexander, 1978, p. 5). The symbolic behavior perspective argues that the reality of an organization is socially constructed through communication ( Cheney & Christensen, 2000; Putnam, Phillips, & Chapman, 1996).
The practice of symbolic modeling is built upon a foundation of two complementary theories: the metaphors by which we live, [2] and the models by which we create. It regards the individual as a self-organizing system that encodes much of the meaning of feelings, thoughts, beliefs, experiences etc. in the embodied mind as metaphors. [3]
A symbolic cue is a word, phrase, slogan, or nonverbal sign or gesture that triggers previously shared fantasies and emotions. [13] Images, symbols, dramatizations, and narratives can draw people into a shared symbolic world. An example of a symbolic cue would be a bumper sticker, which actuates the observer into a larger shared reality. [13]
For Lacan, the driving-force behind the creation of the ego as mirror-image was the prior experience of the phantasy of the fragmented body. "Lacan was not a Kleinian, though he was the first in France…to decipher and praise her work," [7] but "the threatening and regressive phantasy of 'the body-in-pieces'…is explicitly related by Lacan to Melanie Klein's paranoid position."
Man and His Symbols is the last work undertaken by Carl Jung before his death in 1961. First published in 1964, it is divided into five parts, four of which were written by associates of Jung: Marie-Louise von Franz, Joseph L. Henderson, Aniela Jaffé, and Jolande Jacobi.
For John Thompson, the social imaginary is "the creative and symbolic dimension of the social world, the dimension through which human beings create their ways of living together and their ways of representing their collective life". [1]: 6 For Manfred Steger and Paul James "imaginaries are patterned convocations of the social whole. These deep ...
Representational insight is the ability to detect and mentally represent the relation between a symbol and its referent. Whether or not a child gains this insight depends on the similarity between the symbol and its referent, the level of information provided about the relationship between the symbol and the referent, and a child's prior experience with symbols.
[3] Thus, much of what is colloquially referred to as the "mid-life crisis" can be explained by the theory of symbolic self-completion. A classic example of the mid-life crisis is a 40-year-old man buying a red sports car. The man is unsure as to whether he has made the right choices in his life and if he has been leading a successful career.