Jane Loevingers stages of ego development includes nine by tyndale

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									Jane Loevinger's stages of ego development includes nine sequential stages, each of
which represents a progressively more complex way of perceiving oneself in relation to
the world.

Contents
      1 Infancy
      2 Impulsive
      3 Self-Protective
      4 Conformist
      5 Self-Aware
      6 Conscientious
      7 Individualistic
      8 Autonomous
      9 Integrated


Ego Devlopment : the nine stages theory of Loevinger

I couldn't resist passing along this nine stage ego development theory of Loevinger.


Before proceeding with the theory, let me tell you a bit about the method used by
Loevinger. She used sentence completion paradigm where subjects had to complete
sentences like

      My main problem is ...
      Being with other people ...
      The thing I like about myself is...

Here the responses provided were analyzed to find the process by which the ego made
sense of experiences. The integral idea is to gauge which stage you are others are
predominantly on. to give you an example of what you can fill, the first sentence " My
main problem is ..."

Now lets get to the ego formation stages themselves:

The first stage is the pre-social and symbiotic stage. This is the stage that the ego is
typically in during infancy. A baby has a very id-like ego that is very focused on
gratifying immediate needs. They tend to be very attached to the primary caregiver, often
the mother, and while they differentiate her from the rest of the world, they tend
experience a cognitive confusion and emotional fusion between the caregiver and the
self. But our understanding of this stage is more speculative than our understanding of
other stages because pre-verbal infants we cannot use sentence completions and instead
must rely on inferences based on observations.
The second stage is the impulsive stage. While this is the modal stage for toddlers,
people can be in this stage for much longer, and in fact a small minority of people remain
in this impulsive stage throughout their life. At this stage the ego continues to be focused
on bodily feelings, basic impulses, and immediate needs. Not being particularly good at
meeting these needs on their own, however, they are dependent and demanding. They are
too immersed in the moment and in their own needs to think or care much about others;
instead, they experience the world in egocentric terms, in terms of how things are
affecting me. If something or someone meets my needs, it is good; if something or
someone frustrates my needs, it is bad. Thus, their thinking is very simplistic and
dichotomous.

The third stage is the self-protective stage. While this stage is particularly common in
early and middle childhood, some individuals remain at this stage throughout their lives.
The self-protective ego is more cognitively sophisticated than the impulsive ego, but they
are still using their greater awareness of cause and effect, of rules and consequences, to
get what they want from others. Therefore, they tend to be exploitive, manipulative,
hedonistic, and opportunistic. Their goals is simply to “get what I want without getting
caught”. Assuming others are like them, they are wary of what others want. They are also
self-protective in the sense of externalizing blame--blaming others when anything goes
wrong. Individuals who remain in the stage into adolescence and adulthood tend to,
unless they are very smart, get into trouble; indeed, research using Loevinger’s sentence
completion test shows that a high proportion of juvenile delinquents and inmates score at
this self-protective stage.

The fourth stage is the conformist stage. We tend to see this stage emerging at the time
Freud said the superego first emerges, around five or six, and is the most common stage
later in elementary school and in junior high school. However, a number of people
remain at this stage throughout their lives. Conformist individuals are very invested in
belonging to and obtaining the approval of important reference groups, such as peer
groups. They tend to view and evaluate themselves and others in terms of externals—how
one looks, the music that you listen to, the words or slang that you use, the roles people
assume to show what group they are in and their status within the group. They view
themselves and others in terms of stereotypes—broad generalizations about what
members of certain groups are or are not like. While from the outside such individuals
may seem superficial or phony, they do not experience it that way because this group self
is their real self. More generally, they tend to view the world in simple, conventional,
rule-bound and moralistic ways. What is right and wrong is clear to them—namely, what
their group thinks is right or wrong. Their feelings also tend to be simple and rule-
governed, in the sense that there are some situations in which one feels happy, and other
situations in which one feels sad. While Loevinger does try to avoid describing some
stages as better than others, she does use the somewhat pejorative terms "banal" and
“clichéd” to describe the conformist understanding of feelings. Interestingly, both
feelings of happiness and feelings of shame tend to peak at this stage. Shame peaks
because they are so concerned about approval from their group; consequently, the threat
of shame is a powerful tool that groups can use to control individuals at this stage. On the
other hand, as long as their place in the group is not threatened, conformist egos are quite
happy, even happier than egos at the later stages, where right and wrong can never again
be so simple and clear.

The fifth stage is the self-aware stage. This stage is the most common stage among adults
in the United States. The self-aware ego shows an increased but still limited awareness
deeper issues and the inner lives of themselves and others. The being to wonder what do I
think as opposed to what my parents and peers think about such issues as God and
religion, morality, mortality, love and relationships. They tend to not be at the point
where they reach much resolution on these issues, but they are thinking about them. They
are also more aware that they and others have unique feelings and motives, different from
those that might be prescribed by the feeling rules they have learned from movies and
books and other people. They recognize that just because one is part of the group does
not mean that one always feels or thinks the same as the other group members and that’s
true for other people in other groups as well. In short, they are appreciating themselves
and others as unique. Increasing awareness of one’s unique feelings and motives creates
tension between the “real me” and the “expected me”, which can lead to increased
conflicts with family and peers. Finally, this ability to wonder whether your family or
peers are right about what is right and wrong, to question whether you have been right
about what is right and wrong, can lead to increased self-criticism.
At the sixth stage, the conscientious stage, this tendency towards self-evaluation and self-
criticism continues. The conscientious ego values responsibility, achievement and the
pursuit of high ideals and long-term goals. Morality is based on personally-evaluated
principles, and behavior is guided by self-evaluated standards. Consequently, violating
one’s standards induces guilt. This differs from the conformist stage where the tendency
is to feel shame. Shame arises from not meeting the others’ expectations; guilt arises
from not meeting one’s own expectations. Greater self-reflection leads to greater
conceptual complexity; experiencing the self and the world in more complex ways; and
this includes experiencing one’s own feelings and motives in more accurate and
differentiated ways and expressing them in more unique and personal terms. Finally, with
increasing awareness of the depth and uniqueness of others’ feelings and motives as well
comes increasing concern with mutuality and empathy in relationships.

Before going on I should mention that the preceding three stages—the conformist, self-
aware, and conscientious stages—are the most common for adults in the United States,
and there are fewer and fewer people at the stages we are about to examine. Moreover,
Loevinger suggested that we all have a hard time understanding stages that are more than
one level above our own, so for many of us who are at the middle stages it can be hard to
fully grasp the highest stages.

At the seventh stage, the individualistic stage, the focus on relationships increases, and
although achievement is still valued, relationships tend to be more valued even more. The
individualistic ego shows a broad-minded tolerance of and respect for the autonomy of
both the self and others. But a wish gives others the autonomy to be who they really are
can conflict with needs for connection and intimacy. The heightened sense of
individuality and self-understanding can lead to vivid and unique ways of expressing the
self as well as to an awareness of inner conflicts and personal paradoxes. But this is an
incipient awareness of conflicting wishes and thoughts and feelings—for closeness and
distance, for achievement and acceptance, and so on—but there is unlikely to yet be any
resolution or integration of these inner conflicts.

At stage eight, the autonomous stage, there is increasing respect for one’s own and
others’ autonomy. The autonomous ego cherishes individuality and uniqueness and self-
actualization; individuals’ unique and unexpected paths are a source of joy. And these
independent paths are no longer seen in opposition to depending on each other; rather
relationships are appreciated as an interdependent system of mutual support; in other
words, it takes a village to raise and sustain an autonomous ego. There is also greater
tolerance of ambiguity. In particular, conflicts—both inner conflicts and conflicts
between people—are appreciated as inevitable expressions of the fluid and multifaceted
nature of people and of life in general; and accepted as such, they are more easier faced
and coped with. Finally, the heightened and acute awareness of one’s own inner space is
manifest in vivid ways of articulating feelings.

At the final stage, the integrated stage, the ego shows wisdom, broad empathy towards
oneself and others, and a capacity to not just be aware inner conflicts like the
individualistic ego or tolerate inner conflicts like the autonomous ego, but reconcile a
number or inner conflicts and make peace with those issues that will remain unsolvable
and those experiences that will remain unattainable. The integrated ego finally has a full
sense of identity, of what it is, and at this stage it is seeking to understand and actualize
my own potentials and to achieve integration of all those multi-faceted aspects of myself
that have become increasing vivid as I’ve moved through the preceding three stages. In
Loevinger’s research this highest stage is reached by less than 1% of adults in the United
States.




] Infancy

      Presocial
      begining ego
      Not Differentiated from the World
      Symbiotic
      Self-Nonself Differentiation
      Stability of Objects



Impulsive

      Curbed by Restraints, Rewards & Punishments
      Others are Seen as What They Can Give
      "Nice to Me" or "Mean to Me"
      Present-Centred
      Physical but not Psychological Causation

] Self-Protective

      Anticipates Rewards & Punishments
      First Self-Control
      "Don’t Get Caught"
      Externalize Blame
      Opportunistic Hedonism

[edit] Conformist

      Take in Rules of the Group
      No Self Apart from Others
      Other’s Disapproval is Sanction
      Not Only Fear of Punishment
      Rules and Norms not Distinguished
      Rejects Out-Group
      Stereotypes Roles
      Security = Belonging
      Behaviours Judged Externally not by Intentions

[edit] Self-Aware

      Self Distinct from Norms & Expectations
      First Inner Life
      Banal Feelings Always in Reference to Others
      Pseudo-Trait Conceptions
      Modal Stage of Adults

[edit] Conscientious

      Goals and Ideals
      Sense of Responsibility
      Rules are Internalized
      Guilt is From Hurting Another, not Breaking Rules
      Having Self Apart from Group
      Standards are Self-Chosen
      Traits are Part of Rich Interior World
      Standards Distinguished from Manners
      Motives and not Just Actions
      Sees Self from Other Point of View

[edit] Individualistic
     Distancing from Role Identities
     Subjective Experience as Opposed to Objective Reality
     Greater Tolerance of Self & Others
     Relationships Cause Dependency
     Awareness of Inner Conflict
     Inner Reality Vs. Outward Appearance
     Psychological Causality and Development

[edit] Autonomous

     Inner Conflicts of Needs Vs Duties
     Polarity, Complexity, Multiple Facets
     Integrate Ideas
     Tolerate Ambiguity
     Freeing from Conscience
     Concern for Emotional Interdependence
     Integrates Different Identities
     Self-Fulfillment
     How They Function in Different Roles
     ] Integrated

     Transcendence of Conflicts
     Self-Actualizing
     Fully Worked Out Identity See also

     Jean Piaget, Theory of cognitive development
     Erik Erikson, Erikson's stages of psychosocial development
     James W. Fowler, Stages of faith development
     Lawrence Kohlberg, Kohlberg's stages of moral development.

								
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