Correlates of sexual interest among elderly men

Interview data were collected from 46 English elderly men (age 70 to 94 years) relating to attitudes, psychological traits, and life satisfaction. Sexual interest was not related to life satisfaction or marital status but was significantly correlated with measures of emotional expressivity, personal identity, as well as regrets about the past. Findings are discussed in terms of Erikson's later stages of ego development.     

Ego development in the face of death: How being HIV positive affects movement through Erikson's adult stages of development

Erikson's epigenetic model of psychosocial development posits that each of eight stages unfolds in a particular sequence, and each becomes the primary issue of concern at specified times in the life cycle. Erikson does not address, nor could any empirical studies be located, exploring how the emergence of these eight stages might be affected by a diagnosis of terminal illness. The purpose of this study was to understand how an HIV-positive diagnosis affected movement through Erikson's stages of development. In-depth interviews were conducted with a sample of 18 HIV-positive men and women under 45 years of age. Analysis of the qualitative data revealed three findings regarding Erikson's stages: (1) The fifth stage of idenitity versus role confusion was revisted and the sense of self is redefined; (2) the three adulthood stages of intimacy versus isolation, generativity versus stagnation, and ego integrity versus depair were dealt with simulataneously and, in most cases, resolved favorably; and (3) intimacy and generativity enabled and supported the resolution of the tasks of identity and ego integrity.     

Attachment, ego–identity development and exploratory interest in university students

We investigated the relationships between attachment security, ego–identity development and exploratory interest in 161 university students who completed categorical and dimensional scales of attachment style, an ego–identity development scale based on Erikson's theory, and an exploratory interest scale. Factor analysis yielded three interpretable dimensions of exploratory interest: intellect, escape and activity. High ego development was associated with attachment security. Exploratory interest was weakly associated with attachment security, but more strongly associated with high ego–identity development. Further analyses revealed that ego–identity development predicts escape only for those with a negative model of self (i.e. preoccupied and fearful attachment styles), an ego–identity development predicts activity only for those with a positive model of self (i.e. secure and dismissing attachment styles).     

Identity and death anxiety

Sixty-three male Caucasian undergraduates were involved in a study examining possible relationships between death anxiety and Erikson's concept of ego identity. Participants were administered Marcia's Ego Identity Status Interview and Templar's Death Anxiety Scale (DAS) in counterbalanced order. A one-way analysis of variance revealed a significant main effect of ego identity status on DAS scores. One identity status, moratorium, was associated with significantly higher DAS scores than the other three statuses. Diffusion, foreclosure, and achievement statuses did not significantly differ on DAS scores.     

Mature Ego Development: A Gateway to Ego Transcendence?

This paper explores whether the highest stage in ego development is indicative of ego-transcendence as I initially surmised. Overall, I will explore some of the similarities and differences between rational awareness of the limits of representational thought and genuine postsymbolic knowing. I will present the research territory with a linear and a non-linear model of human development. Both models can accommodate both Eastern and Western self theories including ego development theory and Alexander's levels of mind. Next, I will outline an alternative developmental trajectory based on Alexander's notion of the shifts in the dominant mode of processing from personal–verbal–discursive to transpersonal–postsymbolic. Then, I will present ego development theory as I conceive of it now and outline the important characteristics of the highest stage (Cook-Greuter, 1999). Finally, I will consider the question of whether and in what way the Unitive ego stage is related to higher consciousness and introduce two testable propositions to clarify the issue.     

Generativity and Erikson's “belief in the species”

Generativity is the concern for guiding and promoting the next generation through such creative behavior as parenting, teaching, mentoring, leading, and generating products and outcomes that benefit others. Erikson (1963) has argued that in order to be generative in adulthood, people must have a fundamental “belief in the species” or a faith that human progress is possible and worth working toward. The present study focuses on hope and trust concerning the self and others (Erikson's “belief in the species”). In addition, however, the study examines the relation between generativity and personality traits, in this case, dominance, leadership, self-absorption, and nurturance. A sample of 70 adults was administered (1) a series of self-report questionnaires converging on Erikson's idea of belief in the species, (2) a self-report scale assessing generativity, (3) measures of personality traits, and (4) two open-ended measures of generativity requiring subjects to describe life commitments and creative endeavors. The results provide modest support for Erikson's claim of a link between belief in the species and generativity, with significant positive correlations obtained (1) between self-report generativity and two measures of belief in species and (2) between generativity assessed through life commitments and one measure of belief in the species. In addition, the personality trait of nurturance was positively related to all three generativity measures. Problems and issues in the assessment of generativity are discussed.     

Erikson's General and Adult Developmental Revisions of Freudian Thought: “Outward,Forward, Upward”

In this paper I explore Erik Erikson's revisions of Freudian thought and reasons for his conceptual departure. I show Erikson as the second stage psychoanalytic theorist who shifted thought upward in consciousness, outward to the social world, and forward throughout the complete life span. I explore Erikson's dispute of Freud's reductionism and predeterminism, and illustrate Erikson's movement afield of a model of mental illness, fragmentation, and negation. I explore Erikson's view that the social world is both inside and outside the psyche, rather than solely external to the person as Freud had held. Addressed is Erikson's conversion of Freud's notions of adult morality to a developmental view of the adult as a potentially moral–ethical person, and Erikson's revision of Freud's concepts of the potentially rational adult to a view of the adult with rational and emotional attributes. These words are Erikson's (1975, p. 39) terms for his theoretical focus. Erikson said that he had felt compelled to alter Freudian views, for the second stage psychoanalytic thought in which he participated required a focus on healthy development instead of attention to deviations from health. Such thought also required analysis of the importance of consciousness and of engagement in the social world, as well as a theory of adult development that extends throughout the mature years to chart the person's psychosocial growth and the development of principled behavior. To Erikson, Freud's views were reductionistic due, in part, to their placement within Newtonian and Darwinian thought. Further, Freud's thought was based on the assumption of an invariably moral person, and of the human who would eventually rise above the irrational powers that he found to govern the self. In this paper, I take up these points. I look to Erikson's revisions of Freudian thought, emphasizing the ways in which he made us think differently about psychological life and about adults in their ongoing development. This synthesis adheres to the points Erikson himself made about his departure from Freud, thoughts that appear in Erikson's (1987b) Harvard notes and marginalia, in his audiotapes, and in portions of his published writings.     

The Politics of Ethnic Identity Construction

This article examines the question of what transits in an ego identity status transition. It is argued that Marcia's (1966, 1967) ego identity statuses have different underlying structural organizations in the tradition of neo-Piagetian structural stage models (Snarey, Kohlberg, &; Noam, 1983). It is also argued that it is necessary to differentiate structure underlying the ego identity statuses from identity content to understand the meaning of ego identity status transitions during adolescent and adult life. Processes of change for both identity structure as well as identity content are proposed on the basis of qualitative case studies. Means of best assessing structural organizations underlying the ego identity statuses are proposed. Defining the actual organizational structures underlying the ego identity statuses presents a challenging and fruitful direction for future identity research.     

A re-conceptualization of Erikson's identity stage

This brief theoretical paper argues that Erikson's concept of identity was originally proposed as something constructed to a significant degree by the individual, i.e., an Instrumental Identity. With the decline in instrumentality in a consumer/service-oriented society, Erikson's original concept fits less well. A new conceptualization of identity, that of Existential Identity, is proposed. Thus, the earlier issue of success versus failure at achieving an Instrumental Identity has begun to give way to a new dimension--of being either a victim or a beneficiary in seeking an Existential Identity. Alternatively, the stage of "adolescence" can be viewed as a stage of seeking Instrumental Identity, and Keniston's new stage of "youth" as the locus of the new Existential Identity.     

The relationship between identity, intimacy, and midlife well-being: findings from the Rochester Adult Longitudinal Study

The present study used longitudinal data on 182 adults between the ages of 20 and 54 (104 men, 78 women) from the Rochester Adult Longitudinal Study (RALS), assessed on four occasions, to test the hypothesis that identity and intimacy during the course of early and middle adulthood predict well-being at midlife. A cross-lagged panel model was estimated yielding the following findings: (a) Scores on both scales during the college years predicted midlife satisfaction-intimacy directly, and identity through the course of development from ages 20 to 54; moreover, identity in midlife, but not intimacy, was significantly linked with well-being at this same point in time; and (b) identity and intimacy unexpectedly did not predict one another over time, having been controlled for factor stability in identity and intimacy over time. The findings are discussed in terms of Erikson's psychosocial theory of development and the developmental moments and historical cohorts that characterize the present sample.     

Identity and Psychosocial Development in Adulthood

Psychosocial development in adulthood is viewed from several perspectives. Stage-specific crises in ego growth associated with different life cycle periods are addressed in terms of status measures expanding on Erikson's polar alternative resolutions (Erikson, 1959). The developmental linkages between these stages are discussed using these status measures, and development from one status to another within a particular psychosocial stage is examined. With respect to identity itself, the cyclical process that might describe identity re-formulation through the adult psychosocial stages is discussed and illustrated. Finally, 2 case studies are presented as examples of adult psychosocial development.     

Assessing the link between stalking and domestic violence

Stalking may be defined as repeated following, communicating, and contacting a person in a threatening manner that causes the person to fear, on a reasonable basis, for his or her safety. Stalking is a recent legal construct, and social scientific research on stalking is in an early stage. Given that the most common victim of stalking is an ex-intimate partner, there may be an association between stalking and domestic violence. This paper evaluates this potential link. Specifically, the literature on stalking is reviewed by means of comparing it to existing literature on typologies of domestically violent persons. It is proposed that most stalkers who target ex-intimate partners are characterologically similar to a type of batterer labeled “borderline/cyclical.” Both domestic stalkers and borderline/cyclical batterers possess traits of Cluster B personality disorders. These traits include emotional volatility, attachment dysfunction, primitive defenses, weak ego strength, jealousy, anger, substance abuse, and early childhood trauma. Further, both groups have been observed to react with rage to perceived or actual rejection or abandonment. It is suggested that applying what is known about borderline/cyclical batterers to stalkers may aid in the investigation of this phenomenon. Implications for research are discussed.     

Where East meets West: in the house of individuation

The psychological process of individuation as experienced in Jungian work may lead to states of consciousness that resemble advanced spiritual developments across religious traditions and cultures. This is where Westerners may reach a common ground with the East. In the essentials and with respect to the final goal there is little difference among the many ways to the self, even if the cultural features in the landscape are disparate. In late stage Jungian analysis and individuation and in what Erich Neumann calls ‘centroversion’, the personal and the impersonal aspects of the personality accumulate around the ego‐self axis to form a composite identity. In this complex structure the ego does not vanish but is joined to the impersonal archetypal levels of the psyche and identity thus becomes at once individual and archetypal. This is the third stage of conjunction as described by Jung in Mysterium Coniunctionis and it is identical to the type of consciousness depicted in the final scenes of Zen Buddhism's Ten Ox‐Herding Pictures.     

Ego Identity,Ethnic Identity,and the Psychosocial Well-Being of Ethnic Minority and Majority College Students

Although empirical studies have linked a consolidated ego identity to positive psychosocial outcomes for White middle-class adolescents, there is little research documenting this relationship for ethnic minority youth. This study investigated the relationships among ego identity, ethnic identity, and psychosocial functioning, and compared these relationships for ethnic minority and majority college students. The findings revealed that students with an achieved ego identity status had a more positive sense of ethnic identity than did students with a diffused ego identity. Findings also revealed that ethnic minority students reported stronger ethnic identification than did White students and that a stronger sense of ethnic identity was associated with more positive psychosocial outcomes among ethnic minority students, but not among White students. Implications for future research are discussed.     

Ego Integrity in the Lives of Older Women: A Follow-Up of Mothers From the Sears,Maccoby, and Levin (1951) Patterns of Child Rearing Study

Ego integrity, Erik Erikson's (E. H. Erikson, 1963) concept of psychological maturity in later life and the pinnacle of 8 stages, has been one of the least studied of all his stage constructs. This paper explores the meaning of ego integrity (as assessed by C. D. Ryff & S. G. Heincke, 1983) in the lives of a sample of older women, by examining the predictors and concomitants of ego integrity (EI), using data from interviews conducted with the same women in 1951 and 1996 and a questionnaire administered in 1996. A 3-step regression model revealed that “identity” assessed in 1951 predicted generativity in 1996; the level of educational attainment and marital status were also significant predictors. In step 2, generativity alone predicted ego integrity, which in turn predicted depression. Ego integrity was associated with higher marital satisfaction in the mothers' lives, both in the past and in the present; it was implicated in better relationships with their adult children, in the mothers' willingness to both give and receive help, and in several dimensions of psychological well-being.     

A short measure of Eriksonian ego identity

Developed a new measure of Erikson's (1950, 1959) concept of ego identity which would meet the following criteria: (a) that it be short, with an acceptable level of reliability; (b) that it be objective and easily scored; and (c) that it be free of response set contamination. A 12-item scale (Ego Identity Scale) with a forced choice format was constructed. Two further studies were conducted to test the validity of the scale. These studies showed that the Ego Identity Scale correlated as predicted with measures Of locus of control, intimacy, dogmatism, Tomkins' Left, occupational commitment, and political commitment. It also correlated in the predicted direction with measures of interpersonal trust and moral commitment though these correlations did not reach statistical significance.     

Animal learning of independent and correlated events

Evidence suggests that experience of a truly random presentation of a conditioned and unconditioned stimulus (CS and US) retards subsequent acquisition of a classically conditioned response when the CS and US are paired. In these studies, no events reliably predict the US during the first part of training. The present experiment demonstrated impairment of subsequent appetitive conditioning in rats following a random CS-US presentation, both when another predictive cue is present and when it is absent during this experience. Results are discussed with reference to “general attention” theory, and learned helplessness. However, the data support an interpretation in terms of learning a specific relationship between a particular CS and US.     

Generativity Versus Stagnation: An Elaboration of Erikson's Adult Stage of Human Development

Erik Erikson's theory of human development posits 8 stages of life. This paper gives special attention to the adult stage of generativity vs. stagnation. A review of recent research provides new concepts that can be added to Erikson's chart of development in the form of 7 psychosocial conflicts that give breadth to the central crisis of generativity vs. stagnation. They are inclusivity vs. exclusivity, pride vs. embarrassment, responsibility vs. ambivalence, career productivity vs. inadequacy, parenthood vs. self-absorption, being needed vs. alienation, and honesty vs. denial. Each conflict is connected to one of Erikson's other stages of development. Given this framework, case studies of leaders could provide further knowledge about generativity as the intersection of society and the human life cycle.     

The self, the psyche and the world: a phenomenological interpretation

Abstract :  This paper takes as its starting point Jung's definition of the self as the totality of the psyche. However, because the term psyche remains conceptually unclear the concept of the self as totality, origin and goal, even centre, remains vague. With reference to Heidegger's analysis of human being as  Dasein , as well as Jung's writings, it is argued that Jung's concept of psyche is not a synonym for mind but is the world in which we live psychologically. An understanding of the psyche as existentially situated requires us to rethink some features of the self. For instance, the self as origin is thus not a pre-existential integrate of pure potentiality but the original gathering of existence in which, and out of which, personal identity is constituted. The ego emerges out of the self as the development and ownership of aspects of an existence that is already situated and gathered. Relations between the ego and the self are about what is known, or admitted, and its relation with what is already being lived within the gathering that is existence. The self as psyche, origin, and centre are discussed, as well as the meaning of interiority. Epistemological assumptions of object relations theory are critically discussed. The paper also includes critical discussions of recent papers on the self.