Without my guidance, they displayed limited perspective-taking skills, as they were unable to conclude on their own that I might want to keep the necklaces because they were a gift. Their interest was more focused on the concrete, material desire (Eisenberg, 1982, cited in Berk, 2000, p. 493). Once I pointed out that my grandmother would be hurt and discussed how they might feel if they were in my position, they were able to take a more empathetic perspective on the situation. In this situation, the girl's thinking process coincided more effectively with Eisenberg's level of empathetic orientation (Eisenberg, cited in Berk, 2000, p. 505), as Eisenberg was less concerned more with an empathetic understanding of rules than Kohlberg, who is more oriented toward a utilitarian ethical structure that focuses on punishment, authority, and the needs of society (Berk, 2000, p. 505). With my reminder, they were able to reflect hypothetically upon the situation and understand how they would feel if they were either in my situation, or my grandmother's.
While it is helpful to classify the children's level of moral reasoning in order to understand that a progression did take place with the proper instruction, it is more important to understand that a child's moral development is just that: a progression. With their life experience, the girls were not yet able to instantly consider how another person would feel, and based their demand on their immediate need. Here, the theory of soft assembly comes into play. They would be able to take this experience and apply it in the future, incorporating more and more experience into their moral development. Selman (1980) indirectly supports the theory of soft assembly through his model of children's stages of empathy, by postulating that children begin upon the path to empathy by understanding the views of others as being highly individualized and flexible.
