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  • In short, intelligence needs to be defined socially (Doise and Mugny, 1984) so as to account for the origin of the social issues involved in its measurement, those 'natural' divisions (Moscovici, 1968) which persist even into socialist societies with their claim of classlessness. Rather than looking for the answer [the definition of intelligence] in the development of scientific conceptions of intelligence or of the workings of the intellect (see Sternberg, 1982; Fry, 1984a), we have deliberately chosen to investigate the social representations of intelligence, or in other words ordinary, everyday attitudes to intelligence, which are often less naïve than they appear. This approach is fully justified, given a recognition that conceptions of intelligence are actually social constructions, with a multiplicity of significances which, as we shall hope to show, are related to different social integrations. In the end, we should at least be in a better position to distinguish between myth and reality in the notion of intelligence (Salvat, 1976). We shall observe how a representation is constructed, similar to what we are accustomed to think of as the ideology of giftedness, and designed to domesticate the socio-cognitive unfamiliarity created by the differences in intelligence between individuals. It is a process, as we shall see, which implies some kind of information shortage and direct, significant experience of inter-individual differences of a sort typically found among parents (simply by virtue of being parents) and among teachers during the gradual process of socialisation into their chosen function. These are two of the adult socialisations—and we shall be looking at the others as well—which have a determining effect on the development of representations of intelligence. (PsycINFO Database Record (c) 2016 APA, all rights reserved) (Source: preface)

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