For some years now, scholars have been interested in quantum models applied to society.
A group is not the simple sum of its parts. Moreover it is possible to verify various episodes that can be analyzed at quantum level also at macro level.
An example of quantum concepts applied to social life is the poll: asking people their preferences for a candidate or another candidate collapses what can be called "the wave function" of opinion. This is the case even if a third response "I don't know" is created.
Indeed, measurement creates a non-reversible state.
The social theory that wants to measure forces group members to respond as individuals, but adding up the individual data does not reconstitute the group.
Quantum Psychology states that we are more than we think we are.
This is because we are aware of the "I" fruit of our experiences, but not of our deeper self.
So we have two positions: deep self and external self.
Among the practical exercises proposed in learning the Quantum Psi model, the process by which our social self is differentiated from the real self is analyzed.
We create a reality and an "I" based on our experiences.
Quantum Psi analyzes in-depth how the social self is created, which we can define as "contextual".
This leads to countless practical applications in marketing and other disciplines.
This type of analysis also approaches social psychology and provides a natural basis for understanding why certain social phenomena occur.
Quantum psi helps in the discovery of oneself, and the difference between one's social self and one's deep self.
The social self is a tool.
We talk about the social self as a contextual self. All of us live in a society.
As we grow, we develop certain parts of ourselves and leave others aside.
We even come to reject parts of ourselves.
This leads to dissatisfaction and problems because we delete instead of developing.
In fact, by erasing parts of ourselves, we operate on our self and mutilate it, giving up possible ways of happiness and development.
This development of one's social self at the expense of the true self explains, for example, why some people complain of not being loved for who they are.
A person seeks love through his social self, and he gets love. But the love he gets is for the image of himself that he conveys to others, not for his true self, and this means dissatisfaction.
For example, a man wants to be loved for his social achievements, and he finds those who desire him for those, but in reality he remains dissatisfied, as he realizes that he is not loved for who he really is.
The reason why this happens is in how our natural and deep self is experienced.which is labeled in different ways but all of them mean "unsuitable".
At this point we feel unable to relate using our basic self and try to mask ourselves with our social self.
However our social self, as a construction, is unsuitable to give and receive love and this is the reason for many efforts and inner suffering that can not bring results because they start from a paradox.
The solution is to accept one's real self by changing the definition and the way of feeling it.
For many it is difficult because it means giving up their own intent and the collection of memories that make up their false self (the social self). At the same time, however, it is a path to growth and development.
In all of us there is the possibility to be happy and complete, however, as a result of contact with our peers we begin to specialize in certain directions.
This specialization is based on the cognitive processes naturally present within each of us and there is a clear tendency to develop cognitive processes different from the people with whom we are in contact.
This process, by some called comparison of polarities is what leads to specialization.
From an early age therefore to defend ourselves and to emerge there are those who become smarter, those who are stronger and those who are more attentive, those who are closer to others and so on, developing our usual cognitive skills with which we have more chances of success. As we continue on this path we choose a path and continue on it.
There are nine basic metastructures that serve as the foundation for this.
These metastructures are essentially based on dominance of one hemisphere or the other.
Even though we are endowed with a basic metastructure, we are in turn still influenced by certain indices and elements present in various situations that give rise to a series of secondary selves.
Thus a metastructure of type one can in turn be influenced by a situation that will determine various modifications of the way of being.
Social indices are one of the three variables operating in our choices, therefore, together with the type of message we receive and the triadic mental structure.
It is important to note that our mental structure also leads us, in order to self-maintain, to look for goods, products and people that validate it.
Thus, it is easy for a person convinced that society is competitive to seek out a place where competitiveness reigns.