Accordingly, this article will provide a conceptual discussion using relevant theory that critically analyzes the tensions between personal identity and social identity. These theories propose that aspects of behavior that drive identity are context dependent. First, identity theory reflects the correlation regarding the roles that people play in society and then includes the identities that those roles exhibit (Hogg, et al., 1995, p. 266). Striker, followed by Tajfel and Turner, argue that social identity theory consists of two levels: personal identity and social identity (Hogg, et al., 1995, p. 255). In explaining that each individual is a dynamic entity with an inclusive, personal and social inventory of identities, we evaluate ourselves on how we think we should feel and act based on our position within society. It is safe to argue that the self and identity are two separate goals, but the self always precedes and constructs an identity. Through consumer observations, individuals publicize our identities and aspirations as these are usually desirably based on our lifestyle. This observation is based on Marx's structural distinctions between class and Veblen's desire to show distinction, Bourdieu obtains that lifestyles are fluent "systematic products of habitus" (Paterson, 2006, p. 45) and incorporate more extensive and interactions within social society255, 259. ). Social identity theory therefore supports Huddy's thesis that by defining ourselves by the social categories to which we feel we belong, such as nationality, religious or political associations, gender roles, families, and even a niche group such as a of fans of a certain sport. team we are expressing our social identity" (Huddy, 2001, p. 131). There is a lot of research on personal identity and social identity expressed in Paterson's literature, which concludes that the notion of identity is established and maintained by acts of consumption (Paterson, 2006, p. 55). As noted earlier in this essay, Brewer, Sedikides and Paterson are all of the opinion that symbolic and comic exchanges, recorded since pre-industrial societies, were the guarantee of social status and power within a given social collective. Therefore the disposition of the self depends largely on the society within which a person