„Das Geschlecht, nicht die Religion, ist das Opium des Volkes." - zitiert in "das baugerüst 4/03 gender mainstreaming“
— Erving Goffman
Ulrike Hormel, Albert Scherr: Beobachtungen im Geschlechtertheater. 2003
Zitate von Erving Goffman
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Erving Goffman
Geburtstag: 11. Juni 1922
Todesdatum: 19. November 1982
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Erving Goffman war ein kanadischer Soziologe.
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US-amerikanischer Philosoph und SchriftstellerZitate Erving Goffman
„Das Geschlecht, nicht die Religion, ist das Opium des Volkes.“
— Erving Goffman
zitiert in "das baugerüst 4/03 gender mainstreaming" - Ulrike Hormel, Albert Scherr: Beobachtungen im Geschlechtertheater. 2003
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„Society is organized on the principle that any individual who possesses certain social characteristics has a moral right to expect that others will value and treat him in an appropriate way.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 13.
„The self… is not an organic thing that has a specific location, whose fundamental fate is to be born, to mature, to die; it is a dramatic effect arising diffusely from a scene that is presented.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p 252; Cited in: Javier Trevino, Goffman's Legacy. Rowman & Littlefield Publishers, 2003, p. 55.
„The degree that the individual maintains a show before others that he himself does not believe, he can come to experience a special kind of alienation from self and a special kind of wariness of others.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 229
„Approved attributes and their relation to face make every man his own jailer; this is a fundamental social constraint even though each man may like his cell.“
— Erving Goffman
1950s-1960s, Erving Goffman (1967: 10), as cited in: Trevino (2003,, p. 37).
„When an individual appears before others, he wittingly and unwittingly projects a definition of the situation, of which a conception of himself is an important part. When an event occurs which is expressively incompatible with this fostered impression, significant consequences are simultaneously felt in three levels of social reality, each of which involves a different point of reference and a different order of fact.
First, the social interaction, treated here as a dialogue between two teams, may come to an embarrassed and confused halt; the situation may cease to be defined, previous positions may become no longer tenable, and participants may find themselves without a charted course of action…
Secondly, in addition to these disorganizing consequences for action at the moment, performance disruptions may have consequences of a more far-reaching kind. Audiences tend to accept the self projected by the individual performer during any current performance as a responsible representative of his colleague-grouping, of his team, and of his social establishment…
Finally, we often find that the individual may deeply involve his ego in his identification with a particular role, establishment, and group and in his self-conception as someone who does not disrupt social interaction or let down the social units which depend upon that interaction.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 155-6
„For over a decade now in the literature of social psychology there has been good work on stigma - the situation of the individual who is disqualified from full social acceptance. This work has been added to from time to time by useful clinical studies, and its framework applied to ever new categories of persons“
— Erving Goffman, book Stigma
1950s-1960s, Stigma, 1963, Preface, lead paragraph
„Often, when two teams enter social interaction, we can identify one as having the lower general prestige and the other team the higher. Ordinarily, when we think of realigning actions in such cases, we think of efforts on the part of the lower team to alter the basis of interaction in a direction more favourable to them or to decrease the social distance and formality between themselves and the higher team. Interestingly enough, there are occasions when it serves the wider goals of the higher team to lower barriers and admit the lower team to greater intimacy and equality with it.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 126
„In many kinds of social interaction, unofficial communication provides a way in which one team can extend a definite but non-compromising invitation to the other, requesting that social distance and formality be increased or decreased, or that both teams shift the interaction to one involving the performance of a new set of roles.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 121
„Knowing that his audiences are capable of forming bad impressions of him, the individual may come to feel ashamed of a well-intentioned honest act merely because the context of its performance provides false impressions that are bad. Feeling this unwarranted shame, he may feel that his feelings can be seen; feeling that he is thus seen, he may feel that his appearance confirms these false conclusions concerning him. He may then add to the precariousness of his position by engaging in just those defensive maneuvers that he would employ were he really guilty. In this way it is possible for all of us to become fleetingly for ourselves the worst person we can imagine that others might imagine us to be.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 236
„In total institutions there is a basic split between a large managed group, conveniently called inmates, and a small supervisory staff. Inmates typically live in the institution and have restricted contact with the world outside the walls. The staff often operates on an eight-hour day and is socially integrated into the outside world.“
— Erving Goffman, Asylums
1950s-1960s, Asylums, 1961
„In recent years there have been elaborate attempts to bring into one framework the concepts and findings derived from three different areas of inquiry: the individual personality, social interaction, and society. I would like to suggest here a simple addition to these inter-disciplinary attempts.“
— Erving Goffman, The Presentation of Self in Everyday Life
1950s-1960s, The Presentation of Self in Everyday Life, 1959, p. 155
„A basic social arrangement in modern society is that the individual tends to sleep, play and work in different places with different co-participants, under different authorities, and without an over-all rational plan. The central feature of total institutions can be described as a breakdown of the barriers ordinarily separating these three spheres of life. First, all aspects of life are conducted in the same place and under the same central authority. Second, each phase of the member's daily activity is carried on in the immediate company of a large batch of others, all of whom are treated alike and required to do the same thing together. Third, all phases of the day's activities are tightly scheduled, with one activity leading at prearranged time into the next, the whole sequence of activities being imposed from above by a system of explicit formal rulings and a body of officials. Finally, the various enforced activities are brought together into a single rational plan purportedly designed to fulfil the official aims of the institution.“
— Erving Goffman, Asylums
1950s-1960s, Asylums, 1961, p. 5-6
„The Greeks, who were apparently strong on visual aids, originated the term stigma to refer to bodily signs designed to expose something unusual and bad about the moral status of the signifier. The signs were cut or burnt into the body and advertised that the bearer was a slave, a criminal, or a traitor — a blemished person, ritually polluted, to be avoided, especially in public places. Later, in Christian times, two layers of metaphor were added to the term : the first referred to bodily signs of holy grace that took the form of eruptive blossoms on the skin; the second, a medical allusion to this religious allusion, referred to bodily signs of physical disorder. Today the term is widely used in something like the original literal sense, but is applied more to the disgrace itself than to the bodily evidence of it. Furthermore, shifts have occurred in the kinds of disgrace that arouse concern. Students, however, have made little effort to describe the structural preconditions of stigma, or even to provide a definition of the concept itself. It seems necessary, therefore, to try at the beginning to sketch in some very general assumptions and definitions.“
— Erving Goffman, book Stigma
1950s-1960s, Stigma, 1963, p. 1-2 Lead paragraph
„The total institutions of our society can be linked in five rough groupings. First, there are institutions established to care for persons felt to be both incapable and harmless; these are the homes for the blind, the aged, the orphaned, and the indigent. Second, there are places established to care for persons felt to be incapable of looking after themselves and a threat to the community, albeit an unintended one: TB sanitaria, mental hospitals, and leprosaria. A third type of total institution is organised to protect the community against what are felt to be intentional dangers to it, with the welfare of the persons thus sequestered not the immediate issue: jails, penitentiaries, P. O. W. camps, and concentration camps. Fourth, there are institutions purportedly established the better to pursue some work-like tasks and justifying themselves only on these instrumental grounds: army barracks, ships, boarding schools, work camps, colonial compounds, and large mansions from the point of view of those who live in the servants' quarters. Finally, there are those establishments designed as retreats from the world even while often serving also as training stations for the religious; examples are abbeys, monasteries, convents, and other cloisters.“
— Erving Goffman, Asylums
1950s-1960s, Asylums, 1961, p. 4-5
