The true self is regarded as a stable experience
generated when it conforms to the autonomous motivation of the individual. To
be more precise, the true self or authenticity refers to the consistency
between individual behaviors and internal states (e.g., values, beliefs, and
needs), including trait authenticity (that is, refers to a person's basic
tendencies towards a set of emotions, cognition or behavior that reflect a
stable individual difference.) and state authenticity (that is, refers to the
true feeling that is consistent with one's own inner values and beliefs under
the current environment or behavior). In this paper, cultural differences in
the true self was proposed by comparing with relevant concepts (e.g.,
self-knowledge, self-concept clarity, self-congruence, integrity, and
sincerity) and reviewing existent theories.
Based on a review of previous research, this paper pointed
out that the essence of the true self may not differ in different cultures,
that is, the feeling when one's words and actions are consistent with one's own
values. Because everyone, no matter what culture they are, experiences what it
feels like to live up to their own standards. On the other hand, however, there
are cultural differences in the expression or realization of the true self, or
in the way it appears. This paper proposed that the true self is driven by
autonomous motivation in the Western culture, while it is driven by Guanxi
requirements in the Eastern culture. Specifically, Western culture focuses on
individuality, and individuals seek to satisfy their own independent needs such
as their own values and beliefs. It is common for western individuals to pursue
their own values, beliefs and other personal independent needs, and it is
normal for them to prioritize themselves over others or relationship bodies.
The individual also sees the self as a major independent entity, rather than as
a role player in a relationship, even in a relationship situation. Therefore, the expression of
the true self is driven by the autonomous motivation of the individual in
typical scenes of Western culture. However, the eastern culture, especially
Chinese society, is deeply influenced by the Confucian thoughts. And the
individual is in the self-centered relationship environment, and the existence
and maintenance of the relationship are also internalized into the cognition of
the eastern individual. Thus, the Guan xi can also be seen as a part of the
self, coexists with the individual itself. The true self experience at this
time is influenced by the relational environment, rather than exists in the
vacuum of the detached atomic individual. That is, the true self is driven by
external relational requirements in the typical scene of Eastern culture. In general,
this paper pointed out that the true self is driven by autonomous motivation in
the Western culture, while it is driven by Guan xi requirements in the Eastern
culture.
In multiculturalism, the consequences of cultural
collision are not simple exclusion or integration, and the influence of
cultural differences on true self-expression is no longer the influence of
absolutely independent individuals or relationships. Under the influence of
globalization, the psychological theme of the true self based on individual
autonomous motivation, which is very important to Westerners, may also begin to
appear in Easterners. Based on this, how does the true self behave in the
complex relationship with the superior and inferior, the distant and near
relatives and distant relatives? Future studies are recommended to further
explore the true self from the “guanxilization”, integrating the traditional
Confucian thoughts into theoretical construction and understanding toward new
social phenomena (e.g., emerging Social Networking Sites, social changes), as
well as advancing research methodologies (e.g., cross-cultural comparison, methods
highlighting situation variations).
