The Developmental Logic of Erikson's Eight Stages

Erik Erikson’s theory of human development represents a monumental shift in psychological thought, moving the focus from purely biological or psychosexual drives toward a more holistic integration of the individual within their social environment. By proposing Erikson's stages of psychosocial development, he offered a blueprint that spans the entire human lifespan, from the first breath of infancy to the final reflections of old age. Unlike earlier models that concentrated almost exclusively on childhood, Erikson recognized that the human personality continues to evolve through a series of predictable, culturally embedded conflicts. Each of these eight stages is defined by a central psychosocial crisis, a developmental turning point where the individual must reconcile internal needs with external social demands. The resolution of these crises determines the trajectory of one's character, ultimately yielding specific "ego virtues" that fortify the psyche against future challenges.

Theoretical Foundations of Psychosocial Growth

The Epigenetic Principle of Development

At the heart of Erikson’s framework lies the epigenetic principle, a concept borrowed from embryology which suggests that anything that grows has a ground plan, and that out of this ground plan the parts arise, each part having its time of special ascendancy. In the context of human development theory, this means that the personality unfolds through a predetermined sequence of stages, where each stage is built upon the successes or failures of the ones preceding it. Just as an embryo develops vital organs in a specific chronological order, the human psyche develops social capacities like trust, autonomy, and identity in a fixed succession. If a particular stage is not adequately navigated during its "critical period," it can impede the healthy development of subsequent stages, though Erikson maintained that later experiences could offer opportunities for healing. This cumulative logic ensures that the individual is constantly synthesizing past experiences with current environmental pressures to form a unified self.

The epigenetic principle also implies that all the stages exist in some form from the very beginning, even before they reach their period of peak importance. For instance, a toddler may show early signs of identity experimentation, but it is not until adolescence that the conflict of identity becomes the primary driver of development. This structural approach allows researchers to view the human life cycle as a coherent whole rather than a series of disconnected events. By understanding that each capacity has its specific time for emergence, caregivers and educators can better align their support with the individual's natural developmental readiness. This synchronization between the internal biological clock and the external social world is what allows for the gradual maturation of a functional, resilient personality.

The Nature of the Psychosocial Crisis

Erikson defined each stage by a psychosocial crisis, which he viewed not as a catastrophe, but as a necessary "crucible" for growth. These crises are expressed as a tension between two opposing qualities, such as trust vs mistrust or identity vs role confusion. The goal of development is not to achieve a state of pure "positivity," where one only experiences trust or autonomy; rather, it is to find a healthy balance between the two poles, with a significant leaning toward the syntonic (positive) side. For example, a healthy person needs to be capable of trust to form deep bonds, but they also need a small measure of mistrust to remain discerning and safe in a complex world. When these opposing forces are successfully balanced, the individual emerges with an "ego quality" or "virtue" that serves as a permanent psychological resource.

The resolution of these crises is never permanent, as new life challenges can revive old conflicts and force a re-evaluation of previous resolutions. A person who successfully developed a sense of industry in childhood may find their competence challenged by a mid-life career change, requiring a return to the themes of that earlier stage. However, a strong foundation makes it significantly easier to navigate these later fluctuations. Erikson’s model is therefore dynamic and recursive, acknowledging that the human ego is constantly being tested and reshaped by the environment. This tension between the self and the social world ensures that growth is an active, participatory process rather than a passive unfolding of traits.

Interaction Between Individual and Society

One of the most innovative aspects of Erikson's stages of psychosocial development is the emphasis on the reciprocal relationship between the individual and the social environment. Erikson argued that society is not merely an external force that restricts the individual, but a necessary partner that provides the "rituals" and structures required for development. Every culture has evolved ways to support the individual at each stage, whether through the mother’s nurturing in infancy or the formal educational systems of middle childhood. As the individual matures and gains new capacities, society responds by granting new responsibilities and social roles. This "mutual fit" ensures that the individual’s growing strengths are utilized for the benefit of the community, creating a cycle of mutual reinforcement.

This social interaction is also where the potential for conflict arises, as different cultures may emphasize different virtues or impose different constraints on the developmental process. Erikson’s theory accounts for cultural relativity by suggesting that while the stages themselves are universal, the specific ways they are navigated and the "rituals" used to mark them vary across societies. For example, the search for identity may look very different in a collectivist culture compared to an individualistic one, yet the underlying psychological tension remains the same. By situating the ego within a social and historical context, Erikson transformed psychology from a study of isolated mental processes into a study of the human being as a social participant. This perspective highlights the importance of social justice and community support in fostering healthy individual development.

Infancy and the Foundation of Trust

Trust vs Mistrust Examples in Caregiving

The first stage of the 8 stages of development occurs during the first year of life, centering on the conflict of Trust vs Mistrust. During this period, the infant is entirely dependent on their primary caregivers for survival, comfort, and safety. Trust vs mistrust examples often center on the consistency and quality of care; when a parent responds promptly to a child's cries, provides regular feedings, and offers physical warmth, the infant learns that the world is a predictable and safe place. Conversely, if care is inconsistent, neglectful, or emotionally cold, the infant develops a sense of apprehension and suspicion toward their surroundings. This initial orientation toward the world serves as the prototype for all future relationships and the individual's basic sense of security.

Erikson did not advocate for a perfectly sanitized environment where the infant never experiences frustration or delay. A moderate exposure to minor discomforts, followed by successful relief from the caregiver, actually helps the infant develop a "capacity for waiting" and a realistic sense of how the world functions. The goal is the development of a "favorable ratio" of trust over mistrust, which allows the child to feel comfortable exploring their environment while maintaining a healthy caution. If the infant is overwhelmed by mistrust, they may become withdrawn or hyper-vigilant, struggling to form attachments later in life. This foundational stage sets the stage for the emergence of the first ego virtue: hope.

The Emergence of Foundational Hope

When an infant successfully balances the conflict of trust and mistrust, they acquire the virtue of Hope. Erikson defined hope as the enduring belief that fervent desires can be attained despite the dark urges and rages which mark the beginning of existence. This is not a naive optimism, but a deep-seated psychological resilience that allows the individual to face future crises with the expectation that things will eventually work out. Hope provides the motivational energy necessary to continue growing and exploring, even when faced with setbacks or temporary failures. Without this foundational sense of hope, the individual may find it difficult to engage with the challenges of the later stages of life.

The emergence of hope also marks the beginning of the child's ability to tolerate the absence of the caregiver without excessive anxiety. Because the child has internalized the "reliability" of the caregiver, they can "hope" for their return even when they are out of sight. This internalization is a crucial step in the development of the ego, as it represents the first instance of the child holding a mental representation of a supportive social world. As the child moves into toddlerhood, this sense of hope acts as a safety net, giving them the courage to begin asserting their own independence. Thus, the virtue of hope is not just a passive feeling, but an active psychological orientation that facilitates the transition to more complex social interactions.

Biological and Environmental Interplay in Early Infancy

The first stage of Erik Erikson stages is heavily influenced by the biological maturation of the infant's sensory and motor systems. As the infant's vision clears and they gain control over their limbs, they begin to "take in" the world more actively, testing the responsiveness of their environment. This biological "incorporative" mode matches the social task of developing trust, as the infant literally and figuratively drinks in the care provided by the mother or father. The environment must be sensitive to these biological shifts, providing the right level of stimulation and nourishment at the right time. If the social environment fails to meet these biological needs, the resulting mistrust can manifest as physical tension or digestive issues in the infant.

This interplay demonstrates that development is never purely "nature" or "nurture," but a constant dialogue between the two. The infant’s temperament—a biological trait—can affect how caregivers respond, which in turn influences the child's sense of trust. For instance, an "easy" infant may elicit more positive caregiving, reinforcing their trust, while a "difficult" infant may strain the caregiver's patience, potentially leading to more frequent experiences of mistrust. Erikson’s theory emphasizes that caregivers must be supported by their own social networks (extended family, community) to provide the consistent care an infant requires. In this way, the "trust" of the infant is actually a reflection of the "trustworthiness" of the entire social structure surrounding the family.

Early Childhood and the Conflict of Will

Autonomy vs Shame and the Birth of Will

As children enter their second and third years, they undergo a rapid increase in physical coordination and language skills, leading to the stage of Autonomy vs Shame and Doubt. During this period, the child begins to discover that their behavior is their own and starts to assert a sense of "I-ness" through choices in clothing, food, and toys. The famous "terrible twos" are actually a sign of healthy development, as the child tests their ability to control their own body and environment. When parents encourage this self-sufficiency and provide a safe space for experimentation, the child develops a sense of autonomy. However, if parents are overprotective, critical, or if they ridicule the child's "accidents," the child begins to feel a deep sense of shame and doubts their own abilities.

The resolution of this stage results in the virtue of Will, which Erikson described as the unbroken determination to exercise free choice as well as self-restraint. A person with a healthy sense of will can make decisions and stick to them, while also understanding the importance of following social rules. This balance is critical because total autonomy without restraint leads to impulsivity, while total shame leads to a paralyzed, compulsive personality. Shame is an especially powerful emotion in this stage; it is the feeling of being exposed and judged, which can lead to a lifelong habit of hiding one's true thoughts and feelings. By fostering autonomy, caregivers help the child build the "ego strength" necessary to withstand the social pressures of later childhood.

Initiative vs Guilt in Creative Play

Following the development of autonomy, children aged three to five enter the stage of Initiative vs Guilt. At this age, the child’s world expands beyond simple self-control to include active exploration, social play, and the "planning" of tasks. They begin to initiate activities, invent games, and ask an endless stream of "why" questions to understand the logic of the world. This stage is often characterized by high energy and a "can-do" attitude, as the child begins to imagine what they might become in the future. If these efforts are met with encouragement, the child develops a sense of initiative; however, if their questions are treated as nuisances or their play is seen as "naughty," they develop a sense of guilt for their own desires and curiosities.

The virtue that emerges from this conflict is Purpose, the courage to envision and pursue valued goals uninhibited by the defeatism of guilt. Purpose allows the child to direct their energy toward productive ends rather than simply reacting to the environment. It is during this time that the "superego" or conscience begins to form, as the child internalizes social taboos and moral standards. The challenge for caregivers is to help the child regulate their behavior without crushing their creative spirit. A child who is overwhelmed by guilt may grow up to be inhibited or overly apologetic, whereas a child with a sense of purpose learns how to channel their ambitions into socially acceptable and personally fulfilling activities.

Balancing Freedom with Social Limits

In both the autonomy and initiative stages, the central task for the social environment is to provide "firmness with flexibility." Children need clear boundaries to feel safe, but those boundaries must be wide enough to allow for genuine exploration and the possibility of minor failure. Erikson emphasized that too much freedom can be just as damaging as too much restriction, as it leaves the child without the structure needed to develop self-control. Social rituals, such as toilet training or organized play dates, serve as the training grounds where these balances are negotiated. These rituals teach the child that their "will" and "purpose" must coexist with the "will" and "purpose" of others in the community.

The cultural context plays a significant role here, as different societies have varying thresholds for what they consider "assertive" versus "disobedient" behavior. In some cultures, autonomy is fostered early through physical independence, while in others, the emphasis is on the child's integration into the family's collective purpose. Regardless of the cultural specifics, the psychological mechanism remains the same: the child is learning how to navigate the tension between their internal drives and external social expectations. Successfully navigating this tension in early childhood prepares the child for the more structured world of formal schooling. It transforms the "animal" drives of infancy into the "human" virtues of will and purpose.

School Age Mastery and Social Industry

Transitioning to Industry vs Inferiority

As the child enters formal schooling, typically between the ages of six and twelve, the focus of development shifts from imaginative play to the acquisition of specific skills. This is the stage of Industry vs Inferiority, where the child’s "ego" is increasingly tied to their ability to produce work and master the "tools" of their culture. In modern societies, this involves learning to read, write, and perform mathematical calculations, as well as developing social competencies like teamwork and following complex rules. When children are encouraged to complete tasks and receive recognition for their efforts, they develop a sense of industry—the feeling that they are capable and useful members of society. If, however, they consistently fail to meet expectations or if their efforts are dismissed, they develop a sense of inferiority that can haunt their academic and professional careers.

The primary virtue of this stage is Competence, which is the free exercise of dexterity and intelligence in the completion of tasks, unimpaired by infantile inferiority. Competence is not just about being "good" at a task; it is about the psychological confidence that one can learn new things and contribute to the community. This stage is often called the "latency" period because the child’s turbulent emotional drives are redirected toward the external world of work and learning. It is a period of great cognitive growth, where the child moves from magical thinking to more logical, concrete operations. The school becomes a secondary home, and the teacher becomes a significant figure who can either bolster the child's sense of industry or reinforce their feelings of inadequacy.

Cultural Tools and School Competence

Erikson pointed out that every culture has its own "tool world" that children must learn to navigate during the school-age years. In an agricultural society, this might involve learning how to plant crops or care for livestock; in a technological society, it involves digital literacy and abstract reasoning. The sense of industry is not tied to the content of the learning, but to the process of mastering what the culture deems important. This process provides the child with a sense of "social belonging," as they realize they are learning the same skills as the adults around them. This shared endeavor links the child to the history and future of their community, making them feel like a stakeholder in their society’s survival.

Comparison with peers becomes a dominant theme during this stage, as children look to those around them to gauge their own success. This "social comparison" can be a powerful motivator, but it also carries the risk of damaging self-esteem if the child feels they can never measure up to their classmates. A healthy school environment is one that recognizes diverse forms of industry—artistic, athletic, social, and academic—allowing every child to find at least one area where they can experience the "joy of mastery." When a child finds this area of competence, it acts as a buffer against the areas where they may struggle. This multifaceted approach to industry is essential for preventing the pervasive sense of inferiority that leads to school disengagement.

The Psychological Cost of Early Failure

If a child leaves this stage with a dominant sense of inferiority, the consequences can be long-lasting and pervasive. Inferiority manifests as a "work paralysis," where the individual is so afraid of failing or being judged as inadequate that they avoid taking on new challenges altogether. This can lead to a "self-fulfilling prophecy," where the person’s lack of effort leads to actual failure, which then reinforces their belief that they are fundamentally incompetent. In some cases, children may overcompensate for their inferiority by becoming "workaholics," attempting to prove their worth through constant, joyless productivity. Neither of these outcomes leads to the healthy, balanced ego that Erikson envisioned.

The psychological cost of failure in this stage is high because it occurs at a time when the child is beginning to form a more permanent "social self." They are transitioning from being a member of a family to being a member of a wider society. If society, through the school system, tells the child they are "less than" others, the child may internalize this as a core part of their identity. This is why Erikson’s theory is often used by educators to emphasize the importance of "growth mindset" and supportive feedback. By ensuring that every child has a path to industry, society prevents the formation of a permanent underclass of individuals who feel they have nothing to contribute. The resolution of this stage provides the necessary tools for the most famous of Erikson’s crises: the adolescent search for identity.

The Adolescent Search for Unified Identity

Resolving Identity vs Role Confusion

Adolescence is perhaps the most well-known of Erikson's stages of psychosocial development, characterized by the conflict of Identity vs Role Confusion. During this period, the teenager must synthesize all their previous experiences, skills, and social roles into a coherent sense of self. They ask the fundamental question, "Who am I, and where am I going?" This search for identity is complicated by the rapid physical changes of puberty and the increasing pressure from society to make decisions about the future. Successful resolution results in a clear, stable sense of self that remains consistent across different social situations. If the adolescent cannot reconcile their various "selves" (e.g., the student, the athlete, the son/daughter), they experience role confusion, feeling lost or fragmented.

To navigate this stage, Erikson proposed the concept of a psychosocial moratorium—a period of "time out" where the adolescent is allowed to experiment with different identities, beliefs, and career paths without the full pressure of adult consequences. This experimentation is crucial for discovering what truly resonates with the individual’s values and talents. It might involve trying out different styles of dress, joining various clubs, or exploring different political or religious ideologies. Without this freedom to explore, an adolescent might "foreclose" on an identity, simply adopting the roles their parents or peers expect of them without making them their own. While foreclosure provides a temporary sense of stability, it often leads to a mid-life crisis later when the individual realizes their identity is not authentic.

Social Experimentation and Fidelity

The virtue that emerges from a successfully resolved identity crisis is Fidelity. Erikson defined fidelity as the ability to sustain loyalties freely pledged in spite of the inevitable contradictions of value systems. It is the capacity to commit to a set of values, a career path, or a group of people, even when those commitments are challenged. Fidelity provides the bridge between the self-centered world of childhood and the relational, community-focused world of adulthood. It allows the young person to say, "This is what I stand for," and to act in accordance with those beliefs. This sense of commitment is the foundation for all meaningful adult relationships and social participation.

Social experimentation during this stage is not just a form of rebellion; it is a necessary part of finding what one can be "faithful" to. Adolescents often test boundaries and challenge authority as a way of defining their own limits and values. When society provides a safe structure for this testing—through extracurricular activities, mentorship, and rites of passage—the adolescent is more likely to emerge with a positive identity. However, if the environment is too rigid or too chaotic, the adolescent may turn to "negative identities" (such as joining gangs or adopting antisocial behaviors) as a way of feeling some sense of self, even if it is a self that society rejects. Fidelity, therefore, requires a society that offers meaningful things to believe in.

Peer Groups as Identity Mirrors

During adolescence, the influence of the family recedes as the influence of the peer group becomes paramount. Peers serve as "identity mirrors," reflecting back to the adolescent different versions of themselves. By observing how others react to their behavior, clothing, and ideas, the teenager learns what parts of their personality "fit" within their social world. This intense focus on peers is why adolescents can seem so preoccupied with popularity and "fitting in"; they are literally using their social circle to construct their internal ego. This peer-group orientation is a necessary step in detaching from parental authority and establishing an independent identity.

However, this reliance on peers can also lead to "identity diffusion" if the adolescent becomes too obsessed with conforming to the group. In an effort to belong, they may lose sight of their own unique qualities, leading to a "herd mentality" that stifles true identity development. Erikson noted that adolescents can be remarkably cruel to those who are "different," which he interpreted as a defense mechanism against their own internal role confusion. By excluding others, they temporarily strengthen their own group identity. A healthy resolution of this stage requires the adolescent to eventually move beyond mere group membership toward a unique identity that is both part of and distinct from their peer group.

Relational Maturity and Generative Purpose

Intimacy vs Isolation in Young Adulthood

Once a firm sense of identity is established, the individual moves into young adulthood (roughly ages 20 to 40) and faces the crisis of Intimacy vs Isolation. Intimacy, in the Eriksonian sense, is the capacity to fuse one's identity with that of another without the fear that you will lose yourself in the process. This applies not only to romantic relationships but also to deep, platonic friendships and professional partnerships. It requires a high degree of vulnerability and the ability to commit to another person even when it requires sacrifice. If an individual has a weak sense of identity, they may fear that "merging" with another will result in their own erasure, leading them to avoid close relationships and remain in a state of isolation.

The virtue resulting from this stage is Love, which Erikson described as the "mutuality of devotion" that forever subdues the antagonisms inherent in divided function. Love is the ability to care for another as much as, or more than, oneself. In a state of isolation, an individual may have many acquaintances or even sexual partners, but they lack the "ego-depth" of true intimacy. This can lead to a sense of loneliness and a "hollowing out" of the personality, as the individual lacks the social mirror of a significant other to continue their growth. Conversely, successful intimacy provides the emotional security needed to take the next step in development: caring for the next generation.

The Generativity vs Stagnation Cycle

Middle adulthood (ages 40 to 65) is defined by the conflict of Generativity vs Stagnation. Generativity is the "procreative" drive—the desire to create, nurture, and guide the things that will outlast the self. This most commonly manifests as parenting, but it also includes teaching, mentoring, creating art, or contributing to the community through one's work. It is the stage where the individual moves from "I am what I do" to "I am what I give." Stagnation, on the other hand, is a state of "self-absorption" where the individual becomes stuck in their own needs and comforts, failing to find a way to contribute to the future. Stagnant individuals often feel that their life is meaningless or that they are simply "going through the motions."

The virtue of this stage is Care, a widening concern for what has been generated by love, necessity, or accident. Care is the ultimate expression of the human social drive, as it ensures the survival and improvement of the species. Without a generative generation of adults, the social fabric begins to fray, as there is no one to pass on the cultural tools and values learned in the earlier stages. Generativity also provides a "defense" against the fear of death; by knowing that one’s work or children will continue, the individual gains a sense of symbolic immortality. This stage represents the peak of social power and responsibility, as the individual is now the "protector" of the developmental cycles of younger generations.

Mentorship and Social Contribution

Mentorship is one of the most powerful forms of generativity, as it involves the direct transfer of competence and wisdom from one generation to the next. In the workplace, this looks like an experienced professional guiding a "green" newcomer; in the community, it looks like an elder coaching a youth sports team or leading a civic organization. These acts of mentorship fulfill the psychological need of the adult to be "needed," while also fulfilling the developmental need of the younger person to have a model of industry or identity. This reciprocal relationship is what keeps institutions healthy and vibrant over long periods. When adults refuse to mentor, they often fall into a state of "rejectivity," where they view the younger generation as a threat rather than a legacy.

Social contribution can also take broader forms, such as environmental activism, philanthropy, or the development of new technologies. The key is that the activity is directed "outward" toward the world rather than "inward" toward the ego. This outward focus helps to mitigate the mid-life realization of one’s own mortality and physical decline. By investing in the "perennial" (the things that last), the adult finds a source of renewed energy that Erikson called the "generative drive." This drive is what allows the individual to face the final stage of life with a sense of accomplishment rather than regret. It is the final "test" of whether the individual has successfully integrated their personal desires with the needs of the human family.

Integrity and the Synthesis of Life

Wisdom through Integrity vs Despair

The final stage of Erik Erikson stages occurs in late adulthood (age 65 and beyond), involving the conflict of Integrity vs Despair. This is a period of reflection, where the individual looks back over their life and asks, "Was it a good life?" Integrity is the ability to accept one's one and only life cycle as something that had to be and that, by necessity, permitted of no substitutions. It is a sense of "coherence" and "wholeness" that comes from seeing how all the previous stages have fit together. Despair, by contrast, is the feeling that time is now too short to start another life and to try out alternate roads to integrity. It is often accompanied by a deep fear of death and a sense of bitterness about missed opportunities.

The virtue of the final stage is Wisdom, which Erikson defined as a "detached concern with life itself, in the face of death itself." Wisdom allows the individual to maintain their integrity even as their physical and cognitive powers decline. It is not necessarily about having all the answers, but about having a "grandview" of the human experience that transcends the individual’s own ego. A wise person can look back at their failures and mistakes not with crushing regret, but as necessary parts of their unique journey. This synthesis of life provides a sense of peace that allows the individual to face the end of life with dignity and grace, providing a model of "integrity" for the younger generations to follow.

Reconciling Personal History

In the integrity stage, the individual often engages in a process of "life review," where they recount their history to themselves and others. This is more than just reminiscing; it is an active psychological task of "reconciling" the different parts of the self. They must make peace with the "shadow" aspects of their life—the relationships that failed, the goals that were never met, and the pain they caused or suffered. When this process is successful, the individual achieves a state of "ego-integration," where the self feels unified and complete. This internal harmony is the final achievement of the epigenetic process that began in infancy with the first feeling of trust.

If an individual is unable to reconcile their history, they may become trapped in "rumination," constantly replaying past mistakes and wondering "what if." This leads to the despair that Erikson described, which can manifest as chronic depression or a grumpy, hostile attitude toward the world. Despair is essentially the realization that the "ground plan" of one’s life was not fulfilled, and it is too late to change it. However, Erikson believed that even in old age, there is the potential for growth and healing. Through the support of community and the sharing of stories, an elderly person can often find small threads of integrity that help them weave a more positive final narrative. This underscores the idea that the psychosocial crisis is a lifelong companion, always offering one more chance for resolution.

The Finality of the Psychosocial Life Cycle

Erikson’s model concludes by bringing the life cycle full circle. The wisdom and integrity of the elderly provide the "trustworthy" environment that the next generation of infants needs to begin their own journey. In this way, the "end" of one life cycle is the "beginning" of another, creating a chain of human development that spans generations. This intergenerational continuity is what Erikson called "vital involvement," and it is the ultimate goal of his theory. By understanding Erikson's stages of psychosocial development, we gain more than just a map of individual growth; we gain an understanding of the profound interconnectedness of all human lives across time.

The following table provides a concise summary of the eight stages, their defining crises, and the virtues they produce:

Stage & Approx. Age	Psychosocial Crisis	Ego Virtue	Central Question
Infancy (0-18 months)	Trust vs. Mistrust	Hope	Is the world safe?
Early Childhood (2-3 years)	Autonomy vs. Shame/Doubt	Will	Can I do things myself?
Preschool (3-5 years)	Initiative vs. Guilt	Purpose	Am I good or bad?
School Age (6-11 years)	Industry vs. Inferiority	Competence	How can I be good?
Adolescence (12-18 years)	Identity vs. Role Confusion	Fidelity	Who am I?
Young Adulthood (19-40 years)	Intimacy vs. Isolation	Love	Can I love and be loved?
Middle Adulthood (40-65 years)	Generativity vs. Stagnation	Care	What is my legacy?
Late Adulthood (65+ years)	Integrity vs. Despair	Wisdom	Was my life meaningful?