Erikson’s eight stages of development model imply that a person should normally pass the stages of psychosocial development. In infancy, a baby’s challenge is developing trust in the mother. This period is characterized by uncertainty about the world and hope that someone will come to help (Hutchison, 2018). I did not remember this period, but I think that my mother provided consistent care as I felt security and predictability. The second stage is about autonomy versus shame and doubt, which lasts from 18 months of a baby to three years. My parents were supportive and encouraging, and I believe that it helped me to develop a sense of independence. I remember only several brief episodes, when my mother smiled at my efforts to wash the dishes or when my father gave me a football ball for the first time. The period of play age is the third stage, according to Erikson, which is associated with building relationships within and outside the family (Hutchison, 2018). I played with my brother, cousins, and other children, learning initiative activities.
Kohlberg’s theory of moral reasoning states that people first learn preconventional reasoning, which means that they accept what others around them say. Accordingly, as a baby, I used to always consider the truth as what my parents said. However, in terms of the next conventional stage of the identified model, I started doubting what was wrong and what was right. Nevertheless, this stage refers to the child’s seeking to be “a good boy or girl” to please others (Hutchison, 2018). At this stage, I started to consider my family as a whole, and the decisions of my parents were perceived in context. It seems that the main idea of conventional moral reasoning development is social order. Therefore, my growing up was impacted by my extended family and our friends, including their interests and morality.
Fowler’s theory of faith and development reflects one of the dimensions of the developmental perspective, where faith is understood as something greater than religion. It gives coherence and direction to people, helping them to overcome challenges and connect to each other (Van Niekerk & Breed, 2018). From birth to the age of two, I trusted my mother and viewed her as a person who ensured safety and comfort, which was transformed into intuitive and projective faith in my childhood. When my parents told me about God, the Bible, and associated stories, I felt that it was something unconscious and mysterious, but I could not formulate my thoughts. At this age, I accumulated knowledge about religion and spirituality in general, which composed my early experience. Furthermore, it is possible to note that my spiritual identity became more framed as I started perceiving and recognizing abstract issues, which is consistent with Fowler’s theory of faith and development (Hutchison, 2018). Now, I hold the responsibility for my spiritual growth and identity. I can state that I am open-minded and sensitive to different beliefs, accepting that they also have the right to exist.
A life-course perspective refers to considering one’s development as a continuous process, and I agree with this viewpoint. As I mentioned earlier, meetings with my big family made a significant impact on my passion for country vacations and staying connected with the family members. Another turning point is working with my coaches and engaging in sports, such as baseball, football, and golf. These people made a huge impact on making me a man and my never give up attitude. The responsive and engaging approach with which my parents raised me is probably the most important factor in my identity formation. It seems that the connection between childhood and adolescence is evident as they determine how a person would perceive the world. Therefore, I would like to support and improve my family relationships and also adopt these values and principles in my own family in the future.