What does socially constructed mean?

What does "socially constructed" mean? Here I will explain it to you. When people talk about something being socially constructed, they are contrasting it with something they perceive as real or existing independently in the world. It implies that the socially constructed thing is virtual or purely imaginary, while something real is objective and material. However, in reality, what is socially constructed is closely intertwined with the existing material reality.

To understand this process, we can break it down into three steps. First, there is a real world that exists independently. As sensitive subjects, we have experiences of this real world. These experiences are then transformed into abstract concepts and ideas about the world. Finally, we communicate these abstract ideas and concepts through the symbolic order, giving them shape, meaning, and making them understandable to others. Through this communication, we establish a relationship between these constructed concepts and the objects that already exist in the world.

Specifically, I am interested in discussing how we move from the imaginary world to the symbolic world and how we give meaning to our experiences of the world. We structure these experiences in a way that can be communicated through words, symbols, icons, and verbal images, thereby broadening their meaning and enabling connection with others and the world.

There are three ways in which we anchor this imaginary world to the symbolic world. The first way is through dynamic nominalism. Dynamic nominalism refers to the process of constantly naming things and categorizing them. However, these names and categories are not static; they change over time. For example, we may categorize all flying animals with wings as birds. This dynamic naming process helps us organize and understand the world. However, it also raises questions. What happens if something can fly but does not have wings? Does it still fall into the category of birds? Dynamic nominalism requires us to constantly update and adapt our categories to account for the evolving nature of the world.

The second way we anchor social constructs to the material world is through mimesis. Mimesis refers to the process of repetition and imitation. We often understand things in the world because we have repeated them many times before categorizing them. From a young age, we learn through repetition and imitation, even before fully entering the symbolic order. Many of our habits and behaviors are a result of mimicking previous actions and behaviors. This repetition and imitation contribute to the stability of social constructs, as they become deeply ingrained in our collective experience.

The third anchoring process of social constructs to the material world is through ergonicity. Ergonicity emphasizes that function precedes form. It means that certain forms or characteristics of social constructs emerge because they serve a similar function. For example, the eyes of octopuses and goats may appear similar, not because they belong to the same category or have been repeatedly imitated, but because they have independently evolved to fulfill similar visual functions. Social constructs often fulfill specific functions, whether they are economic, ideological, institutional, or social in nature. Understanding the function and role of these constructs is crucial to comprehending their impact on our symbolic field.

By studying and analyzing these anchoring processes, we can gain a deeper understanding of social constructs and their significance in our lives. They shape our understanding of concepts such as gender, family, institutions, and rights. By recognizing the dynamic nature of social constructs and their connection to material reality, we can better navigate and critically evaluate the constructs that shape our society.

In conclusion, the term "socially constructed" refers to the process by which we create and give meaning to abstract concepts and ideas through communication and symbolization. These constructs are not detached from the material reality; rather, they are closely intertwined with it. Dynamic nominalism, mimesis, and ergonicity are three ways in which we anchor these constructs to the material world.