Emotional challenges of Stage 5
This post uses a key framework of personal evolution by Robert Kegan. It is summarised by David Chapman here.
This post is in dialogue with, and an expansion on, Chapman’s recent post about moving through stages 3, 4 and 5 in modern society (and the lack of support for it) here.
This post will not make sense unless you have read the other two posts first. They are somewhat lengthy, but I will be returning to these ideas as a basis for my blog posts for a long time, so it’s worth settling in.
Much has been said (some has been said) about the intellectual progression of stage 4 to stage 5. In this post I will outline some emotional challenges I faced (am still facing) to making the transition.
My evolving story
Four years on from university (which I attended a little later than average), at age 27, in the midst of deliberately making myself homeless and abandoning any regard for money, I was challenged to articulate the political position of a person on the opposite side of an argument to that which I held. I found I could indeed do so. It was common for me to hear that it is good to empathise with another person, and since I had been accused of failing in that area before, it was something I had been trying to attend to more closely. I was also aware of having to debate a position one personally does not hold (from Star Trek as well as school). So as an educated person I managed to imagine the position of someone who believed that austerity, small government and benefit cuts was an appropriate response to recession. I myself was about to go on a march against austerity, from the position that it made life worse for minority groups such as the disabled and also overly impacted a majority group: women. During that march I was extemely morose and it took some time to figure out why.
Not only had I managed to do more than superficially imagine some arguments from “their side”, I could also understand why someone would hold that position. I could imagine which principles were important to that side of the political spectrum almost as clearly as I could see the principles that supported my own side. In addition, if supporters of that side believed the underlying assumptions or principles, they would not have to be stupid or amoral to believe the conclusions drawn from those principles.
It became clear that if one side is right, and the other wrong, it would be a matter of whether their principles were right or wrong. However, the more I thought about someone else’s side of the argument, the more their principles seemed at the very least appropriate for what they were trying to do. Their principles seemed logically right, (even if I thought they were morally wrong). And yet on my side of a debate, the principles seemed right too. How could this be?
I began to realise that I had been making the assumption that my side’s founding principles were right and therefore the conclusions were also right and therefore the articulated position was morally right and therefore any different position that contradicted it must be wrong. In fact, dear reader, if you would care to re-read the opening sentence of the preceding paragraph to this one, you will notice the uncritical assumption – “if one side is right and the other wrong…” This very assumption came into view for the first time. The assumption that one position is right and that all other positions are wrong. It suddenly seemed self-evident that this was a silly assumption to make but at the same time I had clearly been operating with it for years.
I think I had been approaching these realisations gradually by being more and more open to the arguments from the ‘opposing’ side. I might have originally been motivated by the idea that one must “know thine enemy” – the better to thwart them. I felt meaningful progress could only be made if one engaged properly with another’s arguments and then was so persuasive with one’s own arguments that the other person would change their minds.
In addition, as a result of throwing myself into new situations, I was exposed to a person whom I liked but who used an entirely different framework from me to see the world. They came from a scientific, rational, logical background. They scorned my emotional/social view of the world as biased and refused to engage on the topic in anything other than their own ‘rational’ language. I could see they had some good points but also felt that they were missing something from their worldview. Out of sheer spite I began a long process of learning their technical language, in order to one day criticise them in a language they would understand.
Neither of these processes lead to their stated conclusions but: never underestimate the power of spite as a way to motivate learning.
In addition to the story told above about politics, I had similar conflicting intuitions when it came to money. The begninning of the story is here. I shall endeavour to write up the second half of the story soon. But in short, capitalism seemed to no longer be the spectre of evil I once thought it was.
Leaving the old stage
All of this lead to my eventual move out of stage 4. At the time, it felt like I had been booted out. Indeed in Kegan’s descriptions, a person at first criticises the world for not being what it appeared to be, and moving out of a stage is unpleasant. The current self has no desire to change.
Eventually, the criticism can be directed inward. Feelings of shame can arise when shifting through a stage change and I felt a certain amount of being intellectually ‘caught short’, the feeling of having been walking around with my pants down this entire time and no-one had told me.
Emotional problems shifting through change
And so we finally get to the subject of this post: emotional difficulties when transitioning out of Kegan’s Institutional evolution, stage 4. These descriptions are almost entirely focussed on intellectual growth as they seem easier to articulate. On emotional terms I feel more muddied. Perhaps I will post about that later.
Lack of stage 5 environments
One of the problems of this stage is a lack of cultural, institutional or familial frameworks to move towards when the previous thinking has been left behind. As of the 1980s, only 5% of adults may reach this stage. From Kegan:
“the requirements of the ‘holding environment’ within which to evolve become a taller order with each new evolution.”
There are therefore few, if any supportive voices to contradict the negative thoughts that accompany leaving a stage behind. This problem is discussed at length in Chapman’s post about people becoming lost at stage 4.5.
Loss of self, loss of identity.
Loss of the self is characteristic of all of the evolutionary stages:
“[people] may speak of a ‘loss of identity’ or that they have let themselves down, betrayed themselves, abandoned themselves”.
however this may be felt particularly strongly since:
“this is the first shift in which there is a self-conscious self to be reflected upon”
The instiutional stage 4 is characterised by adopting a system to order one’s life. This can partly mean aligning with a particular system that others also use which becomes an identity. For myself social justice style identity politics was my system. I aligned strongly with the left, with feminism, with minority sexuality and polyamory.
The negative thoughts which accompanied my new apparent relativism with regard to left and right wing politics, as well as capiltalism, were strong and distressing. I felt I was selling out, had lost my passion, was being weak or without resolve, was a traitor to the cause and I was particularly bothered by the phrase “you get more right wing as you get older”. I was terrified that this applied to me.
I applied these thoughts to myself because I believed my social group would do so if they knew what I was thinking, and I had no alternative viewpoints to challenge this “selling out” as anything other than negative. I could do nothing but accept these negative labels for myself. At this time I stopped any and all activism because I felt like a fraud and was also exhuasted from feeling this way.
This longer passage from Kegan explains a common fear in 4-5 transition:
“All transitions involve leaving a consolidated self behind before any new self can take its place. At the 4-5 shift this means abandoning – or somehow operating without reliance upon – the form, the group, standard or convention. For some this leads to feelings of being “beyond good and evil”, which […] amounts to looking at the that beyondness from the view of the old self, and thus involves strong feelings of evil. Ethical relativism – the belief that there is no (nonarbitrary) basis for considering one thing more right than another – is, on the one hand, the father of tolerance: it stands against the condemning judgement; but it must also stand against the affirming judgement, and so is vulnerable to cynicism.”
Ethical relativism is a half-way point. One has realised that there probably is no perfect sytem that is “right”, rather all systems have validity given the way systems function (based on rules, assumptions, axioms or reasons, which therefore make them “rational”). However this leads a person to the conclusion that all systems are equal, have equal value, have equal utility, are interchangeable. I believed this for a while and it is quite frightening, leading one to a strong sense of nihilism.
In Kegan’s words:
“In the shift to stage 5 there is often a sense of having left the moral world entirely; there is no way of orienting to right and wrong worthy of my respect. This is the killing off of all standards, the attempt to be not-me (who is his standard) – the cynic, or existentially despairing.”
Short Postmodern digression
This problem is exactly where an unsophisitcated grasp of postmodern thought runs into trouble (Postmodernism can be seen largely as a 4.5 stage of philosphy). Postmodernism is the critique of Modern “systems” of thought, or rather a critique of the idea that the world can be apprehended through systemic thinking. This part was the focus of most Postmodern writing and is the easiest to grasp when discovering the topic.
When one reaches this far with the ideas it is easy to think that when Postmodernism is saying that “all systems of thought that give rise to opinions have arbitrary foundations” it is also saying that “all opinions have equal value”. This is not actually the case but it takes a long time to untangle. It takes a much closer and much longer study of Postmodern ideas to grasp what Postmodernism is moving towards, rather than away from. More on this in a later post.
When this shift out of a strucutual Identity is occuring it is no longer possible to associate with other people who are still firmly embedded in The Identity [whatever it is]. It is key to realise that this process is not voluntary for the person changing, they have no desire to suddenly be alienated from their friends, but at the same time thoughts cannot be unthought and changes are taking place regardless of desire.
I felt a distance from other people of The Identity that I had not felt before. I no longer agreed with them in the way they needed me to. If I voiced my new thoughts they saw me as dissenting for no reason or diluting the cause.
Eventually I no longer felt that my new thoughts were wrong, I felt they represented a new way to see the world, but I also knew that there was no point forcing the ideas onto people who were not ready for them. This made the alienation from certain people, and from certain parts of many people, inevitable.
This can be extremely problematic if one’s social circle is entirely made up of people who share The Identity. If there is no-one who can be part of a non-judgemental “holding environment” during these changes, it could lead to much heartache or even emotional/psychological problems that require professional intervention. (There is of course nothing wrong with seeking professional help, indeed it is absolutely the best thing to do, I am simply saying that it is nice to not have to).
During my initial moments of crisis, I took myself away from my city and all my friends. I think I experienced a lack of an environment for change. I finally found people who were confirming of the change and over some years of stability with new friends I feel I have progressed from the worst of the dissonance.
Having dealt for some years with making this change (across some axes of my life at any rate), I feel somewhat more stable in my meta-systemtic state, but the loneliness persists. I feel comfortable again with interacting with others who have a different worldview, in fact I can see the extremely high value of their operations, in thought and in life. But I am always searching for others who may be able to understand some of my new ways of thinking.
Chapman proposes that much of society operates using stage 4 systems that interact with each other and I think that that is correct. (Systems interacting sounds pretty much stage 5 and indeed all society is actually constantly moving. However many societal systems rely heavily on being the “correct” system to function, most notably politics).
So what about stage 5-style operations that are larger than individuals? A stage 5 society?
Kegan notes that even proposing a stage 5 can be problematic:
“Suggesting that there is a qualitative development beyond psychological autonomy and philosophical formalism is itself somewhat controversial, as it flies in the face of cherished notions of maturity in psychological, philosophical, scientific and mathematical realms.”
In later posts I will spend some time imagining what stage 5 is or means for an individual (Kegan is more vague on this stage than the other stages) and what it is or means for a society. What would stage 5 societies look like? What features would it have? Do our societies already have stage 5 organisations in place? If so, what are they? Is there a way for individuals to safely encourage stage 5 institutions?
Also, check out the rest of meaningness.com for more fascinating (and in my view comforting) descriptions of how one might choose to make sense of the world.