278 • NOTES
(Bee 1987, p. 373). On the other hand, the flow model suggests that
having too-easy goals would be equally dissatisfying. Neither extreme
allows a person to enjoy life fully.CHAPTER 10
page Hannah Arendt describes the difference between meaning systems
218 built on eternity and immortality in her The Human Condition (1958).219 Sorokin worked out his classification of cultures in the four volumes of
his Social and Cultural Dynamics, which appeared in 1937. (An abridged
single volume with the same title was published in 1962.) Sorokin’s work
has been forgotten almost completely by sociologists, perhaps because
of his old-fashioned idealism, perhaps because in the crucial decades of
the 1950s and 1960s it was overshadowed by that of his much more
theoretically astute colleague at Harvard, Talcott Parsons. It is likely that
with time this enormously wide-ranging and methodologically innova
tive scholar will receive the recognition he deserves.221 Sequences in the development of the self. Very similar theories of
stages of development that alternate between attention focused on the
self and attention focused primarily on the social environment were
developed by Erikson (1950), who believed that adults had to develop
a sense of Identity, then Intimacy, then Generativity, and finally reach
a stage of Integrity; by Maslow (1954), whose hierarchy of needs led from
physiological safety needs to self-actualization through love and belong
ingness; by Kohlberg (1984), who claimed that moral development
started from a sense of right and wrong based on self-interest and ended
with ethics based on universal principles; and by Loevinger (1976), who
saw ego development proceed from impulsive self-protective action to a
sense of integration with the environment. Helen Bee (1987, especially
chapters 10 and 13) gives a good summary of these and other “spiraling”
models of development.
225 Vita activa and vita contemplativa. These Aristotelian terms are
extensively used by Thomas Aquinas in his analysis of the good life, and
by Hannah Arendt (1958).226 A description of how the Jesuit rules helped create order in the con
sciousness of those who followed them is given in Isabella Csikszent
mihalyi (1986, 1988) and Marco Toscano (1986).227 Emergence of consciousness. A stab in the direction of speculating
about how consciousness emerged in human beings was made by Jaynes
(1977), who ascribes it to the connection between the left and right
cerebral hemispheres, which he speculates occurred only about 3,000
years ago. See also Alexander (1987) and Calvin (1986). Of course this