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 Decades of Life: Relocating Erikson's Stages

Erik H. Erikson's life cycle schema consists of eight stages. Three are located in infancy and early childhood (ages 1–5), one in childhood (5–12), one in adolescence, and three in adulthood. This essay proposes a relocation of the stages in terms of decades. The eight psychosocial crises in Erikson's model are retained, but each crisis and its resolution is the central theme of a decade of life. This relocation of Erikson's stages orients the life cycle schema more toward adulthood than to early childhood, as six of the stages now occur in the adult years. It also reflects Erikson's theoretical shift in emphasis from the ego to the sense of I in his later writings. A proposal for how the ninth and tenth decades fit into the schema is also offered.     

Erikson's life cycle theory and the local church

This paper recommends the use of Erik H. Erikson's life cycle theory to clarify the dynamics of the corporate life of the local church. To support this recommendation, it illustrates how an incipient institutional crisis in an inner-city church reflects the conflict ofinitiative vs. guilt. In the analysis of this case, the initiative vs. guilt conflict is broken down into four basic themes. Each of these themes focuses on a different form of interaction between participants in the conflict, and each theme provides specific recommendations for the resolution of the crisis. While only one of the eight life crises has been applied in this study, the paper concludes that there is genuine merit in the application of the life cycle theory to the corporate life of the church.Dr. Capps is Associate Professor of Pastoral Care and Psychology of Religion at The Graduate Seminary, Phillips University, Enid, Oklahoma 73701. This article reflects research done for Dr. Capps' forthcoming book,Pastoral Care: A Thematic Approach (Philadelphia: Westminster Press, 1979).     

Islam and the Sermon on the Mount

The theme of Islam and the Sermon on the Mount belongs to a lively, controversial field of discourse, in which representatives of the major monotheistic religions conflict in their claims to truth, and it has formed a central point in their encounters. For example, representatives of the Salafiyya saw in the Sermon a barrier to the secular order. Through their criticisms, they tended even to appropriate the Sermon for the purposes of Islam. However, the ethical message of the Sermon has usually not been interrogated as such. Form-critical, symbolic, structural and intentional similarities in Muslim remarks point to this appreciation. Nevertheless, Muslims seem much more concerned with the specific contextual meaning of the Sermon and its historicity rather than considering its principle of love for enemies or its legislative nature. Thus, positive receptions of the Sermon, such as al-Ghazzālī's or the recognition discourse of Sayyid Ahmad Khan, if not forgotten, have fallen into the background. In the atmosphere of Christian missionary and colonial experience and the post-colonial aftermath, this reception history and its semantic transformations are certainly understandable. However, they first offer a fertile ground for inter-religious dialogue when the mutual understanding processes are revealed and the discursively produced internal and external allocations, so rich with meaning, are exposed.     

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.     

Analysis of Christian Character Curricula: Development of Holy Nation Citizens

From an initial sample of fifteen Christian character development curricula, ten were selected for more in-depth analysis. Three were eventually chosen as exemplary models of curricula that promote Sermon on the Mount qualities, considered as the ultimate expression of holy nation citizenship expectations.     

Erikson's “inner space”: Where art and religion converge

This essay explores ways in which Erik H. Erikson's interests in art and religion converge in his psychology of religion. By associating Erikson'sYoung Man Luther with portraiture and his essays on “womanhood and the inner space” with still life, the author employs artistic genres to resituate the interpretation of Erikson's key texts on religion. By way of Erikson's image of the “inner space,” connections are drawn betweenYoung Man Luther and his essays on womanhood. His late essay on Jesus is also linked to the earlier “inner space” essays, demonstrating that a central feature of Erikson's psychology of religion is its reformulation of traditional psychoanalytic theory of ritual.     

A formulation of Erikson's theory of ego identity formation

This paper provides a comprehensive formulation of Erik Erikson's theory of ego identity formation as it pertains to both the identity stage and to the remainder of the life cycle. The structure of the identity stage is discussed in terms of its more universal features and in terms of features more specific to North American society. The role played by “institutionalized moratoria” in influencing the outcome of the identity crisis and subsequent development is discussed in the context of two Eriksonian notions ignored in the literature: the value orientation stages and the struggle between the ego and superego for dominance of the personality. As part of the discussion, several constructive criticisms of Erikson's work are offered with the intent of making the theoretical formulation presented in this paper an appropriate basis for subsequent empirical investigations of his theory. One of the important implications of this paper is that it suggests that questions should be raised regarding the validity of the dominant research strategy currently in use.     

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.     

Ethical contexts of healing: Character and ritual

Conclusion Jesus was asked by what authority did he heal. I suggest that the authority of the healing ministry of Jesus occurred because his work was a part of the inbreaking of God's Reign, was consistent with call to covenantal obedience within the Jewish community and because his life was the incarnation of God's righteousnes. The authority of the contemporary Christian therapist is different in degree not in kind. Our authority emerges when healing occurs that is consistent with the Sermon on the Mount, when the people of God have blessed our service and when our lives approximate the ethic of the Reign of God. It is my hope that an ethic of God's Reign, a normative people and our personal character as disciples of Christ might more significantly shape the therapeutic process.This is the third article in a series published in Pastoral Psychology. The first two appeared in the previous two issues.     

In a bid to restate the culture-psyche problematic: revisiting The Essential Writings of Suhir Kakar

This book assembles a broad sweep of its author's writings in one volume. Sudhir Kakar is an erudite psychoanalyst who has written nearly fifteen previous books on various aspects of Indian psyche and culture. Most are concerned with alternative healing practices and traditions, aspects of Indian childhood, and the place of sexuality in Indian culture. Informed by psychohistory and influenced by Erikson's theory of identity and its psychosocial development within the life cycle of an individual in a given society, Kakar accurately articulates issues of identity and separation-individuation dynamics that operate within Indian psyche and culture. In discussing the subject book, the author of this essay applies a psychoanalytically focused approach, emphasizing the teachings of French psychoanalysis and the British object relations school in particular.     

Adult maturational processes and the facilitating environment

The psychoanalytic theory of religion has been seriously limited in its development, largely owing to Freud's emphasis on religion's neurotic elements and an overemphasis on the infantile origins of religious development. This paper offers a conceptual framework and advances the thesis, based on contemporary psychoanalytic, developmental theory, that 1) Erikson's concept of epigenesis has applicability across the life span; 2) that beyond-the-self identity is constituent to human maturation and self-completion; 3) that successful adult maturation requires a mirroring-facilitating environment; and 4) that religious values, meanings, images, and communities play an essential role-as-elements of the facilitating environment of later life.     

Gandhian Conception of Christ

Gandhi conceived Christ in a very peculiar way. His hermeneutics of New Testament in relation to the person and work of Christ was quite different from the official versions of different denominations within Christianity. He did not accept Christ as “world saviour” in the sense in which the dogmas proclaim. Gandhi’s conception of Christ is thus very “selective” and interesting as he understood Christ as a Satyāgrahi and a great teacher through the Sermon on the Mount. He too viewed the cross of Christ as an example of non-violence. This peculiar Gandhian conception of Christ within the Indian premises was an antidote in a colonial context and to the imported Western Christ into the Indian pluralistic tradition.

     

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.     

Issues of hope and faith in the cancer patient

Akira Kurosawa's 1952 film about a man with a terminal gastric cancer introduces a discussion of hope and faith in the oncology patient. A psychodynamic relationship between hope and faith is explored, using Lawrence LeShan's research in cancer psychotherapy and Erik Erikson's lifespan developmental theory. LeShan describes a cancer personality characterized by hopeless despair, while Erikson formulates a psychogenetic framework for the development of hope and despair. Hope and faith are linked through the individual's earliest strivings toward basic trust in the world and his or her own self-efficacy. Accordingly, cancer psychotherapy may aim at restoring adult patients' faith in life and inner creative resources.     

A “Manual” for Escaping Our Vicious Cycles: The Political Relevance of Enemy-Love

In his 2017 World Day of Peace message, Pope Francis made a subtle yet stunning move when he called the Sermon on the Mount the Church’s “manual” for peacemaking at every level. Continuing the “fresh reappraisal” of war that the Second Vatican Council launched, Francis's choice of a term associated with the “Manualist” tradition of natural-law casuistry signaled the Catholic magisterium’s growing commitment both to rooting its teaching on peace and war in biblical sources instead, and to active nonviolence in pursuit of just peace. Given centuries of dismissal of Jesus’s teaching as irrelevant to real-world politics by both Catholics and Protestants, reception of Francis’s signal will benefit both from fresh biblical exegesis and new insights into natural law. Informing the biblical side is the groundbreaking work by Glen Stassen on the triadic structure of Jesus’s teachings in Matthew 5-7, and its practical implications for just peacemaking. Informing the natural-law side are recent findings from social psychology and neuroanthropology on the role of mimesis in human formation. The two fields join in underscoring the creative power of what Stassen called transforming initiatives for breaking cycles of violence.     

Spirituality and Psychosocial Development in Middle-Age and Older Adults with Vision Loss

The purpose of this study was to examine the buffering effects of spirituality on stress resulting from vision status, health status, and from other significant life events as related to psychosocial development according to Erikson's 8-stage theory. Participants were middle-aged and older adults with recent vision loss who had applied for vision rehabilitation services (n = 195). The regression model included independent factors of sociodemographic variables, life stress measures (i.e., vision status, health status, and life experience ratings), mediating variables (i.e., spirituality, religiousness, and social support), and the outcome of psychosocial development. Spirituality was found to play a buffering role on the effects of negative life experience impact and control ratings. Vision impairment status did not appear to either promote or hinder psychosocial development.     

Developmental tasks of terminally ill patients

Erikson's epigenetic stages provide a conceptual map of how a person responds to the knowledge of having a terminal illness. The patient initially reworks developmental tasks that have been resolved and then works at an accelerated pace to accomplish tasks that remain ahead. This acceleration is an attempt to attain a wholeness of self and life in light of the threat of imminent death and self-perceived shortened life span.     

Content analysis scales measuring psychosocial maturity in the elderly

Content analysis scales measuring the constructs used to deal with the tasks of Erikson's eight stages of psychosocial development have been devised. The scoring categories for these 16 Content Analysis Scales of Psychosocial Maturity (CASPM) are summarized. Percentile norms are provided. Evidence for the reliability and validity of the scales is examined. The CASPM percentile profiles of two elderly people are considered, as are the practical advantages of employing the scales with elderly clients.     

Psychosocial stages and the accessibility of autobiographical memories across the life cycle

Older adults recalled memories from each decade of life. Memories were classified in terms of the psychosocial stages to which their content corresponded. For the majority of memories it was found that age at encoding corresponded to when specific psychosocial stages would have been most likely to have occurred. In a second experiment older adults recalled memories to cues drawn from psychosocial stages and the same pattern of findings was observed. These findings demonstrate that the goals of the self play a major role in both the encoding and accessibility of autobiographical memories, and they also provide support for Erikson's psychosocial theory of development (1950, 1997).