that object. This is what Mead means by "the social act" as opposed to simply "the act" (the latter being a Deweyan concept). Non-human animals also manipulate objects, but that is a non-social manipulation, they do not take the perspective of other organisms toward the object. Humans on the other hand, take the perspective of other actors towards objects, and this is what enables complex human society and subtle social coordination. In the social act of economic exchange, for example, both buyer and seller must take each other's perspectives towards the object being exchanged. The seller must recognize the value for the buyer, while the buyer must recognize the desirability of money for the seller. Only with this mutual perspective taking can the economic exchange occur. (Mead was influenced on this point by Adam Smith.) Nature of the self A final piece of Mead's social theory is the mind as the individual importation of the social process. Mead states that "the self is a social process," meaning that there are series of actions that go on in the mind to help formulate one's complete self. As previously discussed, Mead presented the self and the mind in terms of a social process. As gestures are taken in by the individual organism, the individual organism also takes in the collective attitudes of others, in the form of gestures, and reacts accordingly with other organized attitudes. This process is characterized by Mead as the I and the Me. The 'Me' is the social self and the 'I' is the response to the 'Me'. In other words, the 'I' is the response of an individual to the attitudes of others, while the 'Me' is the organized set of attitudes of others which an individual assumes. Mead develops William James' distinction between the 'I' and the 'Me'. The 'Me' is the accumulated understanding of "the generalized other" i.e. how one thinks one's group perceives oneself etc. The 'I' is the individual's impulses. The 'I' is self as subject; the 'Me' is self as object. The 'I' is the knower, the 'Me' is the known. The mind, or stream of thought, is the self-reflective movements of the interaction between the "I" and the 'Me'. There is neither "I" nor 'Me' in the conversation of gestures; the whole act is not yet carried out, but the preparation takes place in this field of gesture. These dynamics go