Developing ethical, social, and cognitive competence

Robert Kegan’s model of adult development has profoundly influenced my understanding of ethics, relationships, society, and thought. This page summarizes his theory.

Earlier, I’ve mentioned Lawrence Kohlberg’s related model of moral development. He pointed out a series of increasingly sophisticated ways one can approach ethical reasoning. The capacity to reason in each of these ways develops over an individual’s lifetime through a fixed sequence of developmental stages.

Kohlberg’s model had strong empirical support, and it significantly advanced ethical understanding; but his approach was excessively rationalistic. Our moral being involves feeling and acting, just as much as reasoning. Moral activity is also always situated in richly textured social relationships and complex practicalities, and cannot be separated from them. Kohlberg’s paradigm of ethics was sitting in an armchair, reasoning out the correct action in simple, imaginary cases that you have no personal connection with.1

Kegan recognized that ethics is not an autonomous domain, but derives from the way we construct our selves; the way we understand romantic, family, and work relationships; and our general cognitive capacity. In empirical studies, he and others found that all these progress in sync through a series of five stages, similar to the ones Kohlberg had demonstrated for ethical reasoning ability.2 Each stage has a more sophisticated and more accurate understanding of self and other, which makes more sophisticated and accurate ethics possible.

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“Buddhist ethics”: a Tantric critique

“Buddhist ethics,” as I’ve pointed out in recent posts, has nothing to do with traditional Buddhist morality. Instead, it’s indistinguishable from mainstream leftish middle-class American secular morality.

This page points out disagreements between contemporary “Buddhist ethics” and a Tantric Buddhist view, for several reasons:

  1. I think, at these points of conflict, Tantra is ethically correct, and “Buddhist ethics” is wrong.
  2. Western Buddhist Tantra was suppressed in the early 1990s partly because of these conflicts. Explaining the Tantric view may help reopen a door that has been closed for two decades.
  3. An attractive, genuinely Buddhist alternative to “Buddhist ethics” might be possible.
  4. Middle-class American secular values are failing many people—but are taken for granted, with no obvious alternative available. Tantra might be a weapon for throwing them off and constructing a more satisfactory way of being.

Tantric Buddhism includes a complete rejection of mainstream (Sutric) Buddhist morality. However, since “Buddhist ethics” is not that, most of the traditional Tantric critique is irrelevant.

Instead, this is a brief critique of certain leftish secular views, common in Consensus Buddhism, from a Tantric perspective. It’s not meant to be comprehensive, and I will make no detailed arguments. I want to give the flavor of a Tantric alternative.

This is also not a general critique of leftism. And, although Buddhist Tantra rejects some leftist views, that does not make Tantric Buddhism rightist. Nor am I a rightist personally. Buddhist Tantra rejects many rightish aspects of Sutric Buddhism, such as its sex-negativity, misogyny, and anti-world attitude. Those are not part of current “Buddhist ethics,” however, so they don’t need to be discussed further here.

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