Readers of Arthur Miller’s The Crucible may struggle to comprehend the motives behind the events that occur in the story. The characters in the play are confronted with numerous moral dilemmas that can be more easily comprehended through the lens of Kohlberg’s Moral Precepts, which describe the different stages of moral development that one may experience as they mature. This essay will use Kohlberg’s theory to analyze the complex characters in The Crucible, examining how they embody the three stages – pre-conventional, conventional, and post-conventional. 

The Crucible exhibits many characters with pre-conventional reasoning. Pre-conventional is the first level to Kohlberg’s Moral Precepts, which explains how humans practice obedience in order to avoid punishment and to receive awards. To start with, Tituba is a pre-conventional character. This can be seen when Tituba was threatened by Reverend Parris after she was accused of calling the Devil, saying “[she] will [be taken] out and [whipped to her] death if [she] does not confess.” In fear, Tituba lessens the tension by taking back her accusation against Abigail and instead accepts that she was forced by the Devil. It is evident Tituba displays an act of avoidance of punishment from Parris by complying with his threat. In addition, Marry Warren illustrates pre-conventional behaviour. Warren demonstrates she is a pre-conventional character when she expresses that she is aware that Williams fabricated evidence against Elizabeth Proctor, but “cannot charge murder on Abigail… [because] She’ll [get killed] for sayin’ that!” Clearly, Warren knows Elizabeth Proctor is innocent but feels pressured to stay silent because of Abigail. This shows that Warren’s morality was overridden by the fear of violence Abigail threatened upon her, forcing Warren to become avoidant. Moreover, Abigail Williams is another example of a pre-conventional character. For instance, Abigail frames Elizabeth Proctor for witchcraft in order to win John Proctor, “Abigail were stabbed… [and] a needle were found stuck into her belly -”. Abigail is completely blinded by her love for Proctor and goes forth with immoral maneuvers that she believes will satisfy her wants, without consideration of others’ emotions. This demonstrates Abigail’s sheer dedication and willingness to secure John Proctor, whom she views as a reward, even if it means the death of an innocent woman. In summarization, it is evident that characters from The Crucible engage in pre-conventional thinking, in response to potential harm or gains. 

Next, The Crucible also contains many examples of conventional characters. Conventional behaviour explains humans’ tendency to act in conformity to fit in a group. One example of a conventional character is the Girls. During a court trial, the Girls join Abigail and repeat Mary Warrens utterances such as, “Abby, stop it!” Abigail Williams initiates this act to paint Warren as a witchcraft user, who uses her powers to control peoples’ speech during the court. The Girls follow Abigail’s lead and pretend that they are under Warren’s witchery as well to avoid appearing suspicious. Their performance manifests they value acting in accordance to blend in because they are aware it will maintain their image and safety. Another character who shares this behaviour is John Proctor. To illustrate, when Proctor is questioned about his poor attendance to church, Hale states that, “there is a softness in your record sir, a softness.” Proctor feels provoked to prove he is a good man just like everyone else. This leads to Proctor defending his character by backing up his past decisions and reminding Hale of the good deeds he’s done. Although John holds confidence in his Christian faith, he is wary to diminish suspicion upon him, and become one with the rest. Moreover, Thomas Putnam is also a conventional character. This behaviour surfaces when Putnam manipulates Parris, “Don’t you understand it, sir? There is a murdering witch among us,…” Due to the odd nature of the death of Mr. And Mrs. Putnam’s seven children, Putnam shuts down Parris’ suspicion by blaming the incidents on witchcraft. This clearly demonstrates Putnam’s conventional thinking, as he fears he and his wife can be suspected of witchcraft. Thus, he builds up the belief of witchcraft and encourages Parris to confirm the accusations of it, so that he and his wife do not stand outside of other’s expectations of normality. As one can see from the examples provided, there are many conventional characters found in The Crucible. 

Aside from pre-conventional and conventional characters, post-conventional characters are also included in The Crucible. Post-conventional behaviour is when one develops their own set of morals and no longer is swayed by punishment, reward or external opinions. The first example of a post-conventional character is Elizabeth Proctor. Elizabeth demonstrates this when she commits perjury in court and says, “No, sir.” when asked about whether Proctor committed lechery. This behaviour shows that Elizabeth formed her own moral values by valuing her husband and marriage over her integrity. Her decision to protect John was not swayed by the repercussions of perjury or how others could view her. Additionally, John Proctor is a post-conventional character. His post-conventional nature can be viewed when he refuses to sign a confession to witchcraft and utters the line, “It is my name!… I have given you my soul; leave my name!” Proctor comes to a true understanding of what a good reputation means to him and decides to tell the truth instead of lying to save himself. By doing so, Proctor is hung to death but ultimately preserves his goodness by not confessing to a crime he did not commit. Further, Reverend Hale is another character that acts similarly. For instance, when innocent citizens were imprisoned, Hale encouraged the convicts to lie and confess to witchcraft in order to save their lives, “God damns a liar less than he that throws his life away for pride.” Although lying is a damnable sin, Hale is overcome by his guilt and abandons his Christian faith in attempt to save innocent lives. His values clearly shift to prioritizing human life over keeping one’s pride. Through the examples given, it is proven that The Crucible contains characters that follow their own personal beliefs and values without being affected by others’ opinions or actions.  

In conclusion, Kohlberg’s Moral Precepts provide a useful framework for understanding the moral dilemmas faced by the characters in Arthur Miller’s The Crucible. The theory’s three stages – pre-conventional, conventional, and post-conventional – are reflected in the actions and decisions of the play’s complex characters, helping readers to better understand the reasoning behind the events that unfold. By analyzing the characters in The Crucible through the lens of Kohlberg’s theory, readers can gain deeper insights into the psychological motivations of its characters. Ultimately, Kohlberg’s Moral Precepts provide a valuable tool for interpreting the ethical dilemmas and behaviours that arise within the story.