Self-reflexivity is a concept in sociology developed by Anthony Giddens. It refers to the capacity of individuals to reflect on their own thoughts, feelings, and actions, and to make choices about their identity and lifestyle. The contemporary self, he says, is a reflexive project which begs continuous engagement, reflection and refinement by social agents. In his book Modernity and Self-Identity (1991), Giddens argues that self-reflexivity is a central feature of life in late modernity. He argues that the rapid pace of social change and the increasing availability of information have led to a situation where individuals are constantly having to question their beliefs and values. This, in turn, has led to a more individualistic and self-aware society.

Giddens discusses a number of concepts related to and embedded within self-reflexivity including:

• The reflexive monitoring of action is the capacity of individuals to monitor their own thoughts, feelings, and actions, and to make adjustments as needed.

• Giddens explains that lifestyle represents a particular kind of reflexive choice that connects people within groups of people and also to other factors such as cultures and the organisation of social classes.

• Biographical narrative relates to how individuals continuously orient self and identity in a timeline. This is not always based on what has actually happened factually but how people choose to make sense of what has happened and what they expect to happen in the future.

Giddens argues that self-reflexivity is a double-edged sword. On the one hand, it can lead to greater personal freedom and autonomy. On the other hand, it can also lead to existential anxiety and uncertainty, as individuals are constantly having to question their own identities and self-narrative. Giddens continues stating that self-identity, whilst central to the individual, can be fragile “because the biography the individual reflexively holds in mind is only one ‘story’ among many other potential stories that could be told about her development as a self” (1991, p. 55). Adams (2007) notes, however, that for Giddens the benefits outweigh the losses. The self in post-traditional societies faces greater opportunities to form relationships with others of similar interests, opportunities for diversity, and opportunities for cosmopolitanism. He adds that from Giddens’ work there is the impression “of an autonomous self emerging in a setting conducive to minimal interference from troublesome social and cultural structures” (Adams, 2007, p. 49).

The concept of self-reflexivity has been influential in sociology and other disciplines. It has been used to explain a wide range of social phenomena, including the rise of individualism, the decline of traditional authority (such as the church or traditional family structures), and the increasing importance of lifestyle. In Western societies, people's lives are inextricably connected to consumerism and an advanced state of capitalism. This means that self-reflexivity - the choices we make that determine who we are and how we want to be seen - is also connected to consumption. So much of how we identify and how we present ourselves (both for ourselves and for others) is bound up with consumer culture. The rise of lifestyle marketing from the 1960s and the more recent development of experience marketing are powerful strategies designed to align products (or brands) with modern concepts like the self, lifestyle, and identity.

To summarise, self-reflexivity is an important concept for understanding the modern self. It is the ability to think about ourselves and our lives in a critical way, and to make choices about who we want to be. However, for some self-reflexivity may not be as Giddens suggests. Bourdieu (see for example Distinction [1979]), for example, argues that people generally think and behave in quite structured and predictable ways (even if they think that they are acting from free will) and therefore self-reflexivity is an illusion. For Bourdieu, self-reflexivity is only possible when someone is faced with a situation that falls beyond the scope of their dispositions (their habitus). For others, such as Matthew Adams (2007) and Lisa Adkins (2002), self-reflexivity is about privilege. For Adkins, self-reflexivity looks different for women than it does for men since men almost always have more privilege than women. Adams agrees that self-reflexivity may be a chronic aspect of life in late modern societies however, he argues that only some are able to act on this and therefore for others self-reflexivity merely reflects their lack of social and material resources (the resources necessary to act on their self-reflexivity). To explain this dissonant relationship between choices and the resources needed to act on them Adams (2006; 2007) developed the concept post-reflexive choice.

Self-reflexivity has received considerable criticism over the years, particularly for over-emphasising the agency that people have who live in the contemporary West despite continuing social inequalities. However, despite criticism, the concept has been adopted in much research (including my own) as a way of framing choice and how people make sense of self and identity in relation to their specific circumstances. Self-reflexivity can provide a helpful framework for understanding the variability in how people construct and maintain a sense of self. This can give us a greater understanding of our audiences, what interests them, and how to better improve our visual communications designed for them. However, like Adams, I think it is appropriate to remember the potentially dissonant relationship between choice and the capacity to be able to act on this choice.

The self as a sociological concept refers to a holistic version of the person incorporating many aspects that can also be considered analytically distinct (such as ethnicity, gender, occupation, personal experiences, etc.). Giddens’ view on self-reflexivity also often suggests a holistic picture of self, identity and circumstances. In a sense, for Giddens, people living in contemporary societies are continuously reviewing and reflecting on all these factors in order to construct a consistent and coherent sense of self. People who deal with commercial visual communications (including graphic designers) must understand ‘choice’ and what choice means to different kinds of people. In the vast milieux of consumer choices available to consumers, visual communicators are forced to be much more sophisticated in their communications to be successful and effective in what they do. It is no longer enough to design one package, one logo, one advertisement. Designers must think in terms of forging lasting connections with consumers through creative strategies and designed experiences. For Giddens, the more a society moves from a traditional order, “the more lifestyle concerns the very core of self-identity, its making and remaking” (1991, p. 81). Perhaps, this offers something of an explanation why we have moved into a personal, emotional, and experiential mode of thinking about commercial visual communication.

Adams, M. (2006). Hybridizing Habitus and Reflexivity: Towards an Understanding of Contemporary Identity? Towards an Understanding of Contemporary Identity? Sociology, 40(3), 511-528.

Adams, M. (2007) Self and Social Change. London: Sage.

Adkins, L. (2002) Revisions: Gender and sexuality in late modernity. Buckingham: Open University Press.

Giddens, A. (1991) Modernity and self-identity: Self and Society in the Late Modern Age. Cambridge: Polity.

Giddens' book Modernity and Self-identity is a great read for those interested in self-reflexivity and the circumstances of those living in late modern societies. It is written in a really engaging and accessible way and most libraries will likely have a copy. If you prefer your own copy, Amazon marketplace have many used copies for only a couple of pounds.