Kohlberg’s Stages of Moral Development

Lecture Notes

In Europe, a woman was near death from a special kind of cancer. There was one drug that
the doctor thought might save her. It was a form of radium that a pharmacist in the same town had
recently discovered. The drug was expensive to make, but the pharmacist was charging ten times what
the drug cost him to make. He paid $400 for the radium and charged $4,000 for a small dose of the drug.
The sick woman's husband, Heinz, went to everyone he knew to borrow the money and tried every legal
means, but he could only get together about $2,000, which is half of what it cost.

He told the pharmacist that his wife was dying and asked him to sell it cheaper or let him pay
later.

But the pharmacist said, "No, I discovered the drug and I'm going to make money from it.

So, having tried every legal means, Heinz gets anxious and considers breaking into the man's store to steal
the drug for his wife.

Should Heinz Steel the Drugs? Why or why not?

Kohlberg's theory of moral development is a theory that focuses on how children develop morality and moral reasoning.
Kohlberg's theory suggests that moral development occurs in a series of six stages and that moral logic is primarily focused
on seeking and maintaining justice.

Stages Characteristics
Pre-Conventional Morality People male moral decisions at this lowest level of reasoning based on what is best
for themselves, with the little or no regard for others’ need of feeling. Moral
judgement are made in order to avoid punishment from those in authority and to
further one’s own interest.
In stage 1, an act is considered right or wrong in terms of the personal consequences
Stage 1: Obedience and to the actor. People at this stage of reasoning simply obey authority figures to avoid
punishment “You might get being punished. Children are egocentric and cannot see situations from another’s
Caught” point of view. Obedience is good in and of itself. Behavior is moral if it doesn’t get
punished. Wrong behavior are those that are punished.

In Stage II, people recognize that others also have needs and these should be taken
into eration as they satisfy their own personal needs. Fairness and reciprocity with
Stage II: Instrumental Relativism others modify self-centeredness, and yet people hedonistic at Stage II—still looking
“Let’s Make a Deal” out for themselves and what makes them happiest. There are recognition of others’
needs, but only to the extent that you can use their needs to get what you want from
them

In summary, preconventional moral reasoning acts based on what is “best for me” or
what will “satisfy my needs.” This level of reasoning develops in children 4-10 years
of age.

Conventional Morality Conventional Morality develop as children move form egocentric to socio-centric
thinking. They begin to see the world from others’ Point of view. They begin to
internalize the socialization they receive from parents and peers.

In Stage III, approval from others, especially those in authority such as parents and
teacher is all important. Right actions are defined as those that reflect loyalty and
 Stage III: Developing good living up to the expectations of others. Right actions are defined as those that reflect
interpersonal relationships. loyalty and living up to the expectations of others. Good behavior is whatever pleases
“Right Actions Impress Others” or helps others and is approved by them, and reflects a sense of social conformity.

In Stage IV, the approval of others of Stage III is translated into rules and laws—
codified wisdom—which hold society together. In a pluralistic society, laws must take
Stage IV: Law and Order: "Know precedence over personal wishes. Moral decisions, then, are based on meeting social
the Rules and Obey" and religious responsibilities, upholding the law, and contributing to society and its
institutions.

POST-CONVENTIONAL Post-conventional reasoning develops as adolescents move into the formal

REASONING operational stage of thinking. Moral judgments are made according to abstract
principles of social convention and universal ethics. Decisions are complex and
comprehensive based on diverse POV and general principles.

Stage V. Social Contract: Rules A social contract is an implied agreement among members of a group-society,
Are What the Group Decided church, club, or gang- which is evaluated on the basis of "the greatest good for the
greatest number." Concrete laws give way to the formal principles that undergird
them. Individuals live by the mutually-accepted rules of the group to which they
belong.

Stage VI: Universal Ethical Stage VI reasoning weighs all related factors, and then makes the most appropriate
Principle: "Right Action Based on decision for a given situation. Moral decisions are based on consistent applications
Self-Chosen Principles" of self-chosen ethical principles. They answer to a strong inner conscience and
willingly disobey laws that violate their own inner principles.

It is interesting that Stages I and V both address breaking the law. But the nature of law-breaking is very different in the two
stages.
• First, Stage I lawbreakers view laws as unwanted restrictions to personal desires. When caught, Stage I lawbreakers
deny their guilt in order to escape punishment. Stage V lawbreakers view law as important and, in most cases,
believe that laws should be respected. If a law must be broken in order to serve a higher good, then lawbreakers
are willing to face the consequences of their actions.
• Second, Stage I lawbreakers experience little or no anxiety over breaking laws. Stage V lawbreakers take their
actions very seriously and experience great anxiety over breaking laws.
• Third, Stage I lawbreakers show little concern whether a law is just or unjust. They do as they please and make
every effort to escape punishment. Stage V lawbreakers ponder underlying principles and break only those laws
that they determine to be unjust.

"How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of
laws: just and unjust. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral
responsibility to disobey unjust laws. I would agree with Saint Augustine that "an unjust law is no law at all."

How does one determine when a law is just or unjust? A just law is a man-made code that squares with moral law or the
law of God. An unjust law is a code that is out of harmony with moral law. To put it in terms of Saint Thomas Aquinas: An
unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just.
Any law that degrades human personality is unjust. "
STAGE VI vs Other Stages
Stage III Stage VI
People may apply the Golden Rule to their family and close the Golden Rule is applied to everyone everywhere: to the
friends criminal as well as his victim, to the pregnant woman as
well as her unborn child, to the rich and the poor, to the
young and the old, to the male and the female, to
Americans and to foreigners
Stage IV They live out principles that are better than laws. Principles
People obey fixed rules and laws expose unjust laws and ensure that just laws are obeyed.
Principles have no loopholes, nor do they provide immoral,
legal slack.

At Stage V, people make principled decisions as part of a
group consensus.
Stage VI, they consistently hold to principled decisions,
even if they must stand alone. In summary, post
conventional reasoning emphasizes self-chosen abstract
principles, such as justice and love, which people apply
consistently in every situation. This level of reasoning
develops in children from age thirteen on.

.
Kohlberg From a Christian Perspective

Ronald Duska and Mariellen Whelan suggest that Kohlberg's theory fits well with Christian doctrine and that his six stages
provide a helpful filter for various levels of Christian practice.

• At Stage I, people see God as the Determiner of Good and Bad and primarily as a Punisher. People choose to do
right in order to avoid punishment from God.
• At Stage II, God is seen as One Who cares for people's needs, as One Who wants to make us happy. Therefore,
presenting the Lord as the One Who came to save us, and the kind of behavior He recommends to make us happy,
would be most effective at this stage. Put another way, people seek to receive God's blessings by giving God what
they believe He wants, literally making deals with God.

• At Stage III, according to Duska and Whelan, people desire group identification. People expand their family circle
to include church membership and begin to take on the roles and duties defined by that community. The "church
family" helps define good and bad behavior in terms of what they approve. That is, the good thing to do is what
the church approves. People are not self-interested in this stage, except that they would like the approval of their
church.
• Stage IV emphasizes authority, fixed rules, and maintenance of the social order. Church members at Stage IV show
little or no egotism. Rather they demonstrate a selfless and passionate defense of the church and its authorities
as the defenders of the correct order of things. People choose to behave in accordance with the laws of their
church, accepting them as valid simply because the church holds them.
• At Stage V, right action requires knowing and free choice more than mere acceptance of laws that one has always
obeyed. In order for a choice to be made, one has to have at least two options. A knowing and free choice permits
individuals the opportunity to step out of a system of values and beliefs once blindly followed, in order to compare
that system with others.
• At Stage VI, individuals evaluate systems of beliefs and values from an ideal perspective. Christ came to fulfill the
Law, not to do away with it (Matt 5:17). Time and again, Jesus challenged the [Stage IV] legalism of the Pharisees
 that destroyed the spirit of the Law. Time and again, He appealed to a higher order, the kingdom of God, which
gave us an ideal by which to judge the real. He appealed to the highest principles of all, justice and love, which are
based on the belief that we are all God's children, all beloved of God,¹and the insistence that even the highest
authority should be the humblest servant. One is hard pressed to find a more consistent pattern for Stage VI living
than in the example and teachings of Jesus. As His disciples, we should endeavor to grow, in our day-to-day
behavior, as well as our thinking, toward the Master, toward Stage VI.

Criticism of Kohlberg’s Theory

Kohlberg's theory played an important role in the development of moral psychology. While the theory has been highly
influential, aspects of the theory have been critiqued for a number of reasons:

• Moral reasoning does not equal moral behavior: Kohlberg's theory is concerned with moral thinking, but there is a
big difference between knowing what we ought to do versus our actual actions. Moral reasoning, therefore, may
not lead to moral behavior.
• Overemphasizes justice: Critics have pointed out that Kohlberg's theory of moral development overemphasizes the
concept of justice when making moral choices. Factors such as compassion, caring, and other interpersonal feelings
may play an important part in moral reasoning.8
• Cultural bias: Individualist cultures emphasize personal rights, while collectivist cultures stress the importance of
society and community. Eastern, collectivist cultures may have different moral outlooks that Kohlberg's theory does
not consider.
• Age bias: Most of his subjects were children under the age of 16 who obviously had no experience with marriage.
The Heinz dilemma may have been too abstract for these children to understand, and a scenario more applicable
to their everyday concerns might have led to different results.
• Gender bias: Kohlberg's critics, including Carol Gilligan, have suggested that Kohlberg's theory was gender-biased
since all of the subjects in his sample were male.9 Kohlberg believed that women tended to remain at the third
level of moral development because they place a stronger emphasis on things such as social relationships and the
welfare of others.

The Implication for Teaching A

1) Create an Open Class Atmosphere

Teachers encourage authentic discussions of moral dilemmas when they create a learning environment that is
emotionally safe. Learners are more likely to share personal views of right and wrong when their opinions are
valued, and they are respected. Teachers foster an atmosphere of openness in the classroom by being fair in their
relationships with students.
2) Embrace the Role of Model
Teachers are role models for their students. They model prosocial behaviors as they interact with students with
trust, empathy, and attention. They model prosocial behaviors by sharing community projects with the students
and inviting them to join the efforts.

3) Increase Awareness of Moral Issues

Discuss real and hypothetical moral dilemmas in class. Use experiences in the classroom as
opportunities to heighten moral awareness. It is more effective to integrate moral issues into the regular
curriculum than to provide a separate "moral education" lesson.

4) Expect a Variety of Responses to Dilemmas

Expect a variety of responses regarding the age of learners. Younger children respond to moral dilemmas differently
than older children. Stress concrete actions rather than abstract principles when teaching younger children. Stating
 a general principle ("You shouldn't play with toys that belong to other children") is less effective than emphasizing
concrete actions ("Be careful with that toy or it might break").

Further, expect a variety of responses from students of the same age. Learners may operate on different levels of
moral reasoning210 and will respond to moral issues differently. Do not assume that all students in a given grade
level will respond the same way.

5) Ask “Why?”
Student answers to the "Why?" question provide the best measure of their present stage of reasoning. Subject
responses to the Heinz problem were simple yeses and nos. But it was their explanations of why they answered yes
or no that revealed their level of thinking.

6) Personal Choice
Encourage students to make a personal choice in the dilemma, and then ask them to justify their response.
7) Alternatives
Just as we find a variety of responses to a given moral dilemma, so there are a variety of alternatives for how to
solve it. Lead students to analyze the advantages and disadvantages of various actions by discussing the pros and
cons of each choice. Following Piaget's views of social interaction as a reinforcement of cognitive development,
teach students to "understand and respect the perspectives of others. "Even when we do not agree with others'
perspectives, understanding them provides a richer sense of the problem.
8) Present Stage Plus One
Research has consistently shown that stage development proceeds sequentially, without skipping steps. Therefore,
the most effective strategy in developing moral reasoning skills is to discuss alternative responses one stage above
the student's level of reasoning.

Piaget believed learning by heart was not true learning. Students need to accommodate their thinking to new ideas
and experiences for learning to be their own. In the same way, students must work their way through the stages of
moral reasoning for themselves if their moral code is to be truly their own. Teachers provide guidance, but
ultimately, learners make the life-changing choices.