Multiplicity
Perry proposes that Dualism will often give way to what he calls the stage of Multiplicity. In this stage of cognitive flexibility, a man or woman is likely to recognize that there are alternative claims to truth, goodness, and morality. However, in a variant on the dualistic perspective, they may also conclude that if there is no one truth, sense of goodness, or moral stance, then anything goes! When this happens, they tend not to trust any authority, since there is not one reliable source. They look to power (“Might makes right”) and expedience (“I will do whatever advances my career and life.”). Any sense of Personal Worth is founded on an alignment with power—and often with authority (Weitz and Bergquist, 2024).
We are reminded of the 1960s in the United States, where multiplicity reigned among many young and old adults. Men and women of multiplicity show few signs of generativity. Little attention was given to Worth beyond that of Personal Worth. It is “all about them!” It is unfortunate if they are raising children, for they are likely to be inconsistent role models and callous in “caring” for their children. While dualists are likely to be harsh but consistent parents (Generativity One), the multiplist parent is likely to be indifferent regarding the welfare of their children.
Relativism
From multiplicity a maturing man or woman will often, according to Perry, move to greater cognitive flexibility once confronted with the complex patterns of life. They begin to see consistency in specific societies and cultures. They become convinced that there are better ideas and more consistent values existing within specific communities. Perry identifies these people as Relativists.
Realists recognize the differences among people in their lives. They can appreciate and seek to understand these differences. These men and women are likely to be caring and thoughtful mentors and organizational leaders (Generativity Two). They view their Personal Worth as intertwined with the enhancement of Collective Worth. These relativists find a way to encourage and support younger men and women, those with less experience, or those who are different in some way from themselves. They engage in diverse styles of mentoring and leadership when addressing the increasingly diverse workforce found in contemporary organizations.
Perry’s relativists are also likely to be more successful than their dualist and multiplist colleagues in serving the Generativity Three role. They embrace their own heritage but also recognize the value inherent in other heritages. As Catholics, for example, they see the value of a vibrant Protestant Church, Jewish Synagogue, and Muslim Mosque in their community. As a straight man or woman celebrating the sacred nature of marriage, they honor the decision of their gay and lesbian neighbors to seek out a similarly sacred commitment to another person through marriage. Relativists are also men and women who actively engage in activities that benefit their community (Generativity Four).
Commitment in Relativism
Perry suggests there is a fourth stage of cognitive flexibility that can produce even stronger and sustained motivation to enact generativity. He identifies this fourth stage as Commitment-in-relativism. At this stage, a generative person not only recognizes the value of alternative truths, value judgments, and moral compasses if they are coherently enacted within a specific community; they also possess a strong and sustained commitment to a specific set of truths, judgments, and moral compasses of their own.
They act upon these commitments rather than just supporting them or encouraging others who share their perspectives. Collective Worth is viewed as worthy of sustained commitment and action. A compelling vision of the future is forged in collaboration with others who share similar values. Thoughtful and courageous actions are then taken on behalf of this vision.
