supercomplex. The
phenomena of double and multiple personalities occur when this unity
becomes disorganized. Disorganization in releasing groups of complexes
from control may even permit the formation of independent organizations.
Morton Prince's book _The Dissociation of a Personality_ is a classic
case study of multiple personality. The selections upon "The Natural
Person versus the Social and Conventional Person" and "The Divided Self
and the Moral Consciousness" indicate the more usual and less extreme
conflicts of opposing sentiments and interests within the organization
of personality.

(3) _Personality as the role of the individual in the group:_ The word
personality is derived from the Latin _persona_, a mask used by actors.
The etymology of the term suggests that its meaning is to be found in
the role of the individual in the social group. By usage, personality
carries the implication of the social expression of behavior.
Personality may then be defined as the sum and organization of those
traits which determine the role of the individual in the group. The
following is a classification of the characteristics of the person which
affect his social status and efficiency:

(a) physical traits, as physique, physiognomy, etc.;
(b) temperament;
(c) character;
(d) social expression, as by facial expression, gesture, manner,
speech, writing, etc.;
(e) prestige, as by birth, past success, status, etc.;
(f) the individual's conception of his role.

The significance of these traits consists in the way in which they enter
into the role of the individual in his social milieu. Chief among these
may be considered the individual's conception of the part which he plays
among his fellows. Cooley's discriminating description of "the
looking-glass self" offers a picture of the process by which the person
conceives himself in terms of the attitudes of others toward him.

The reflected or looking-glass self seems to have three
principal elements: the imagination of our appearance to the
other person; the imagination of his judgment of that
appearance; and some sort of self-feeling, such as pride or
mortification. The comparison with a looking-glass self hardly
suggests the second element, the imagined judgment, which is
quite essential. The thing that moves us to pride or shame is
not the mere mechanical reflection of ourselves, but an imputed
sentiment,