Constructing the “Theory of Mental Development”: What can adult growth look like?

Under the framework of the development theory, people’s “mental complexity” from birth to old age is divided into five stages, or it can also be said as the five stages of growth. These elements in the five stages are mutually subjective and objective. Understanding these five stages can help us better understand the goals and directions of our learning. This article mainly focuses on understanding each of these stages, illustrating various perspectives and case studies.

A Daily Scenarios —

If you ask young children, “How many seasons are there in a year?”
“Four!” The children will answer quickly.

As we grow a bit older, we realize that it is not just that.
“But near the equator, there are only two — the wet season and the dry season.”
“And near the North Pole, there are only winter and summer.”
“It is more like four seasons in temperate or subtropical regions.”

This is the same concept of “seasons”, but as we grow and increase our understanding of the world, it gradually becomes more complex. We can taste the “flavor” of “mental complexity” from it. This article mainly introduces the “adult development theory” corresponding to the “stages” of “mental complexity”.

Is the sunset a kind of weather?

What is the “Development Theory”?

Constructivism and the “Theory of Adult Mental Development”

Development theory, officially called the Theory of Adult Mental Development, was outlined by Robert Kegan (a former Harvard psychologist) as an extension of constructivism’s perspective on children and morality, delineating “constructive stages” specific to the adult world. It puts forward the notion that “mental complexity has stages”, describing that our mental complexity grows as we mature, evolving through several stages.

Originally, constructivism mainly discussed the developmental stages of children. Here “adult” refers not to the legal age of adulthood at 18 or 20 but to the mental age or stage. If we have to align it with a time period, it would roughly correspond to post-adolescence; reaching a certain level of complexity defines adulthood as described here.

A common scenario is that sometimes we feel that being “decisive” is good, sometimes we feel the need to “let go”, and sometimes we want to “be inclusive”. As adults, what rules or contexts can we follow?

Whether it is “being decisive”, “letting go of persistence”, or “embracing different viewpoints”, from today’s topic of “adult development theory”, all the above are correct, yet they intertwine with each other. This is also today’s topic, “the stages of mental complexity”. It is recommended to first understand “subject-object” and “mental complexity” before reading to truly appreciate the nuances.

建構「成人心智發展」的基石 — — 主客體（Subject-Object）：是「成為」還是「擁有」著概念？

建構「成人心智發展」的底層概念 — — 心智模型（Mental Model）與心智複雜度（Mental Complexity）

Article are under construction of translating to english

Simply put, “subject-object consciousness” is like wearing glasses and clothes every day; sometimes we forget that we are wearing them. When it’s cold, we should wear more; when it’s hot, we can take some off. Some concepts and identities are like clothes; we are clearly hot but forget to take them off. Subject-object consciousness refers to realizing the “concepts” we wear and undergoing the process of taking them off. (For example, the “engineer” attire, the “mother” attire)

As for the “mental model”, it refers to our “conception” of the world often being like a “filter”. Sometimes we unconsciously view through a certain colored filter, as if the world “is just like that”. Paired with the concept of “subject-object consciousness”, it means we can “consciously” change the filters. “Mental complexity” entails having many complex filters, and knowing when to apply the appropriate filter to a seemingly simple matter.

Why is there a “developmental theory?”

“What grows with us as we grow?”

In An Everyone Culture: Becoming a Deliberately Developmental Organization, the author Kegan uses the “developmental theory” to answer this question.

During our school years, our intelligence generally increases with age. However, after graduation, it seems we leave the “school” nominally, but we continue to learn and grow. When we are past the age of youth, where intelligence no longer substantially advances, what exactly are we “growing”? What are we learning for?

“Wisdom” is narrated differently in various contexts; sometimes it can be described as “intelligence” or referred to as “IQ”. In some constructivist contexts, when we say that we become wiser as we age, it more or less means that the “mental complexity” increases. It can also respond to the purpose of “learning” or to the meaning of “growth”.

The stages of the “developmental theory”

In “adult mental development,” it is proposed that “mental complexity” grows with us. That is, growth and development have an axis of “mental complexity,” which makes the world we construct more diverse and inclusive, but also has its own, or a greater will existing there.

There has been much exploration in the literature before adulthood, including descriptions by Maslow, Pigeat, and Kohlberg, hence Kegan’s article primarily presents the latter three stages. That’s why this mainly describes the latter three stages, which are the so-called stages of “adult development.”

Kegan divides mental complexity into five stages, which are:

1. Magical mind
2. Self-sovereign/Instrumental mind
3. Socialized mind
4. Self-authoring mind
5. Self-transforming mind

Source from “The Evolving Self: Problem and Process in Human Development”

Each stage has corresponding “subject-object” aspects. Interestingly, progressing to higher stages and more complex mental states is facilitated through a subject-object shift.

Through subject-object shifts, moving to a higher level.

Here, each stage’s main concepts will be introduced, accompanied by “scenarios” to visualize the complexity of the inner mind, along with the characteristics of the “subject-object” of the corresponding stage. At the same time, I will use three kinds of examples, real cases combined with personal experience to explain:

1. Water (pure concepts, knowledge), the individual’s reaction to “water” involves mainly pure knowledge.
2. Weather (pure personal preference), the individual’s reaction to the weather involves many personal feelings.
3. Mountain climbing (more “personal thoughts”), thoughts about the “mountain climbing” journey, involve what we actually see in “others” as examples.

Through a main scenario and three examples, I feel that it can perhaps help in understanding. Now that we have the concept of “mental complexity,” let’s begin the journey!

Stage One: Magical/Impulsive Mind

It usually occurs in childhood, around two to six years old. At this time, we can generally control our bodies (able to crawl and walk), but other behaviors can be described as “unconsciously uncontrollable,” resembling very small friends we see in restaurants. Completely “doing whatever comes to mind,” fully following impulses and sensations, and unable to separate from them, like feeling the world is about to end when experiencing pain from a fall, or scribbling everywhere when wanting to draw, or moving around everywhere when feeling restless.

The imagery is dandelion seeds, scattering everywhere without limitation, but also not having a specific destination. It’s a double-edged sword: freedom to go with the wind and lack of autonomous actions, relying on external forces; from one perspective, the seeds are relatively without “deep roots,” lacking a “core or central ideology”.

Object: HAS control of reflex actions.
Subject: IS impulses and perceptions.

For children at this time:

1. After touching hot water, they can immediately withdraw their hand (object possessing reflex action), but they will immediately shout “It’s so hot!” and possibly cry loudly, because they still can’t effectively detach themselves from their sensations.
2. In terms of the weather, they would feel “The wind is so strong, I want to fly!” naturally expressing the impulses brought by sensations.
3. In a mountain climbing scene, young children in the mountains are likely to rush to interesting animals and beautiful plants they see, without thinking too much or considering others, often requiring adults to expend a lot of effort to hold them back.

In this stage, they can control their bodies, but cannot detach from impulses and sensations; they allow them to grow and follow them.

Stage Two: Self-sovereign/Instrumental Mind

Usually occurring in adolescence, our worldview at this time is “self-centered,” thinking the world revolves around us. I want water, so there should be water; I am interested in something, so I want to spend more time on it. What governs here are personal physiological needs, things they want to do (interests), and what they hope to achieve (desires). At this stage, every behavior is more influenced by “external” rewards and punishments than “internal” values.

Object: CAN control impulses and perceptions.
Subject: IS needs, interests, and desires.

A typical teenager’s scenario:

1. I don’t want to drink water because I don’t like its taste, and I can control not drinking it for a long time (possessing control of impulses and perceptions), but if I want to drink something, it must be my favorite drink (still can’t separate from needs and interests).
2. In terms of weather, “I like sunny weather, and I don’t like rainy days” is a very common expression.
3. In a mountain climbing scene, teenagers may want to climb higher, and they may go on their own without discussing with the team, because they are governed by their desires.

To summarize, at this stage, teenagers have learned to control impulses and perceptions but still cannot detach themselves from personal needs and interests. They want to satisfy their own needs, follow their interests, and pursue what they desire, and their world revolves around themselves.

Phase 3: Socialized Mind

In this phase, individuals perceive the world and form judgments of right and wrong, good and bad, based on external viewpoints. These viewpoints might be derived from universal values or the opinions of people around them, relying heavily on others’ perspectives rather than forming their own. It is a common occurrence in people encompassed by various “role identities,” especially when conflicting values between different roles arise.

The imagery akin to this stage is a sunflower, following a diurnal rhythm, always turning towards the sun — representing universal norms and expectations. During overcast days symbolizing uncertainty, it might feel lost. It flourishes in the steady sunlight but can be bewildered in times of uncertainty, and unprepared due to lack of previous learning or guidance. Yet, it has a strong stem and deep roots.

Objects: Possesses needs, interests, and desires
Subject: Embodies interpersonal relationships, and mutual connections

At this stage (essentially an adult now) — —

1. “I learned that water exists in three states and exhibits different properties under varying temperature and pressure conditions; not answering this way would make me appear stupid.” At this stage, individuals shape their self-identity based on external values, judgments, and expectations, easily conflating “others thinking I am dumb” with “I think I am dumb.” Encountering entirely unprecedented phenomena, such as extreme heatwaves, can instigate doubt and conflict, leading to a more conservative stance toward the “unknown.”
2. “Most people around me prefer sunny weather, and I quite like it too.” In this phase, there is a tendency to want to meet others’ expectations, sometimes not even consciously but simply going along with the choices of those nearby — including decisions about what to eat or where to go. When lacking a strong personal preference, this approach represents a viable lifestyle and attitude.
3. Undertaking activities for the sake of interacting and getting along with others is common; for instance, going on a hiking trip might be due to a friend’s invitation or a family member’s suggestion. Behind the act of hiking, there often lies a deeper desire to maintain relationships, with family dynamics, societal connections, personal identity, and cultural aspects playing significant roles.

In this adult phase, self-perception is largely shaped by external viewpoints, judgments, and expectations, often confusing what others think of them with what they think of themselves. It is a conservative approach towards the “unknown”, generally following the preferences and expectations of peers.

Phase 4: Self-authored Mind

In this phase, individuals have their viewpoints but are open to understanding multiple perspectives and adapting their thoughts accordingly. They can tolerate conflicting opinions without getting entangled, establishing a filter that allows or accepts different value systems but not completely succumbing to opposing forces.

The imagery for this stage is a tree with its roots and trunk, tolerant and growing intertwined with other trees (different perspectives), able to withstand adverse conditions to a considerable extent, and nurturing other life forms beneath it.

Objects: Possesses interpersonal relationships and mutual connections
Subject: Embodies self-authorship, identity/identification, and ideology/ideological consciousness

We can imagine a manager of a certain age might possess this kind of wisdom —

1. “At this point, I principally understand that while on Earth’s surface, under one atmosphere of pressure and at subtropical latitudes, water fundamentally exists in three states; however, it can differ under various conditions.” At this stage, one is capable of multi-faceted thinking while retaining their own viewpoint, a perspective that is open to “additions.”
2. “My favorite season is autumn because it’s cool and I get to wear the clothes I like the most. Oh, you love cherry blossoms? That indeed makes spring a likable season.” They can understand others’ perspectives and adjust their initial thoughts accordingly.
3. As for hiking, it’s no longer about wanting to maintain relationships, but about wanting to cleanse oneself in the mountains, to breathe fresh air away from the city, or to identify with oneself as a mountain climber. The primary motivation is a value or identity they want to pursue, no longer imposed or difficult to shed.”

Here, a higher degree of “tolerance” emerges, and there is a hint of “expanding boundaries.” They are not so rigid about their own perspective, allowing for other thoughts but still having a main axis of their own.

From a daily life perspective, one might consider the choice of food every day. While having distinct preferences, they permit some variation. If they prefer salad today but end up at a hot pot restaurant, they might opt for cooked vegetables instead, maintaining the core goal of “eating veggies.” In fact, we have been continuously encountering concepts akin to stage four since childhood.

However, from a professional standpoint, it isn’t that simple because having “flexible boundaries” often correlates with substantial “field” experience, be it in communication or skillset, such as understanding project goals and stakeholders’ perspectives. For a chef, being able to cook dishes with a unique flavor, while being able to adjust according to the customers’ preferences, represents a relatively challenging stage to reach.

Phase 5: Self-transforming Mind

In this final stage, individuals can clearly see every perspective and continually incorporate different viewpoints, reassessing, and re-adjusting their understanding frequently, offering a more layered insight grounded in experiences from previous perspectives.

The imagery is a forest, a harmonious entity that includes a variety of plants and creatures, devoid of any specific structure, embracing diversity in its true essence.

Objects: Possesses self-authorship, identity/identification, and ideology/ideological consciousness
Subject: Embodies the dialectic between ideologies

1. “I understand that water inherently has its limitations, but I’m all ears to hear about various research that can overturn previous conceptions,” they noted, open to discarding previous knowledge about “water” and starting afresh.
2. “From the perspective of wearable attire, I prefer autumn; if we’re talking about the bloom period of cherry blossoms, then I favor spring; if from the standpoint of…” They harbored numerous considerations borne from different mental accumulations over the years, capable of approaching the same question from various angles.
3. As for the reason behind mountain climbing, it could be a desire for a better environment, just as beach cleaning is a way to enhance the surroundings; or it might stem from a wish for better physical health, an objective that running can also fulfill. They felt everything had its merits, unbound by specific identities or ideals, adept at flexibly responding and identifying the most crucial underlying values and beliefs.

In this phase, perhaps the more painful aspect lies in the “tug-of-war between ideals,” such as finding the intersection between “providing the world with a more convenient lifestyle” and “not leaving toxins for the next generation.” Determining how to stay in the overlapping section without being pulled into the non-overlapping areas is seen as a vital task.

In this phase, individuals are willing to challenge their existing understanding based on newfound perspectives, approaching problems from various angles and considering different aspects accumulated over time. There is a readiness to tackle situations flexibly, finding the most significant underlying values and beliefs without being confined to a particular identity or ideology. The challenge here is often the pull between different ideologies, requiring us to find a balance between contrasting principles.

Overview — The Inherent Hierarchies Behind “Concepts”

In my perspective, in every “field” or “concept,” we traverse through phases from a seed to a forest: “Initially directionless (stage one), then somewhat rebellious (stage two), following the mainstream (stage three), later cultivating uniqueness (stage four), and ultimately becoming one with each other (stage five).”

This is visible in our acquisition of knowledge where we move from understanding the simple alterations in water to entertaining endless possibilities; in our preferences, evolving from no particular likes to clearly articulated choices and recognizing various merits; and in our thoughts, shifting from self-centric perspectives to embracing and being open to diverse inputs.

Stage Overview: Surfing

To synthesize these stages, let’s envisage a scenario.

Assuming every entity is a tiny molecule of water…

• (Stage one) The magical mind represents a small droplet, simply flowing with perceptions, tending to move downward.
• (Stage two) The self-sovereign/Instrumental mind resembles a water molecule focusing solely on its needs, indifferent to others, and unable to see or be part of the wave.
• (Stage three) The socialized mind is akin to “surfing,” moving with the waves created by others, be it driven by genetics or AI, adjusting as the waves come and go.
• (Stage four) The self-authoring mind is “creating waves,” capable of forging new waves and encompassing other waves. This is reflected in leaders, community heads, and seasoned experts.
• (Stage five) The self-transforming mind is “becoming the wave,” no longer specifically surfing or creating waves but being aware of one’s position on the wave, gracefully choosing the ideal place to be, and existing therein.

This encapsulates my current understanding, sharing it to the best of my ability with everyone.

Further Reading — Adult Development Through the Lens of Chinese Classics “Zhuangzi”

Interestingly, while reading “Zhuangzi’s Free and Easy Wandering,” I sensed the presence of the subject-object duality. Here, I have amalgamated expert interpretations and reliable references to facilitate the translation, including my own understanding, and I welcome suggestions and amendments.

In “Free and Easy Wandering,” Zhuangzi delineates human states into four categories, being: meeting others’ expectations, disregarding worldly views, aligning with nature, and becoming nature.

I find this resonates with the third, fourth, and fifth stages of adult development.

Zhuangzi’s Free and Easy Wandering — New Wisdom in Adult Development

• Meeting others’ expectations — Stage three, Norm-driven
• Disregarding worldly views — Stage four, Autonomy
• Aligning with nature — Stage four, Autonomy; also hints of Stage five, Introspective Transformation
• Becoming nature — Stage five, Introspective Transformation, transcending even the utmost level

Upon learning about adult development, my worldview has transformed, revealing the intriguing interconnectedness of great wisdoms across eras.

Conclusion

Using a Stage-Structured Lens to Perceive the Varied Facets of the World For me, learning is not for “showing off strength” but to “listen” and engage in dialogue. I believe that in everyone’s heart, the world they construct is real and true, a kind of perspective (or lens).

The meaning of mental complexity is to recognize the lens we are wearing and choose whether to remove it, while also seeing the lens utilized by others, pondering whether to adopt their perspective and language for conversation. Coupled with the five stages, it facilitates viewing different layers and contexts.

Understanding the context of “adult mental development” (adding a lens) has enriched the layers in my writing. It enhances the comprehension of the purpose behind examples cited, illustrations used, and identifying areas of improvement.

References:

• The Evolving Self by Robert Kegan
• Kegan’s Subject-Object Theory of Development
• In over our heads: the mental demands of modern life. Cambridge: Harvard University Press, 1994
• How To Be An Adult — Kegan’s Theory of Adult Development