corporately written by the participants in
the SUMMER '71 RESEARCH ASSEMBLY
The Ecumenical Institute
3444 Congress Parkway
Chicago, Illinois 60624
DOCUMENT INTRODUCTION
| |||
| 2. The collapse of nationalism symbolized by the fall of Hitler, the collapse of colonialism as seen in the decline of the British Empire, and the collapse of faith in materialism witnessed by the world youth movement have compelled men to ask new depth questions. As men stand now on the moon and see the globe as one village, this achievement exposes the impoverishment and sterility of science and lays the demand for a new image of man's possibilities. The imperative is to create a new vision which still holds all the wisdom which has been valid for all people in all times. The underlying principles of humanness in all cultures as articulated, for example, by the Hebrew prophets, are timeless and have assured Amos and Hosea a place in the meditative councils of men such as Thomas Paine and Karl Marx. These same principles emerged as catalysts in the political and economic revolutions of the eighteenth and nineteenth centuries. And now the twentieth century intentionally sets out to recover the insights and experience of all the past. | |||
| 3. It is now clear that the forces of revolution and reform have had but one vision: that human sociality means all the earth belongs to all the people; all the goods of nature belong to all the people; all the decisions of history belong to all the people; and all the gifts of humanness belong to all the people. These revolutionary principles, grounded in a wider consciousness, can create global brotherhood and the possibility of a human future. For it has been disclosed to us that this commonness has always been at the heart of society. It is the sharing of life which creates society; and in these times our selfconsciousness of that reality gives us the possibility of choosing a free and fertile future. The following document is the further articulation of these revolutionary principles, grasped in the light of this imperative, which develops a new vision of purpose and meaning in specific social processes. | |||
| 4. Our consciousness is seared by the groans of starving millions in Calcutta who die on the streets every day, the shouts of the workers in South America who are not paid enough wages to feed and clothe their families, the demands of the grass roots people across the globe who do not have access to the goods and services of the corporate body. There is no longer any place to hide from the collapse of the existing economic structures, nor can we escape from the reality that not until a man's basic needs are met will he engage himself significantly in the corporate order or celebrate the uniqueness of his own life as a gift. To stand before this reality is to see that, indeed, all the goods of nature belong to all the people. | |||
| 5. Every man has either a conscious or an unconscious stance toward the economic dimension of life which reveals itself through his relationship to his goods and to all of life and which intentionally or unintentionally creates history. When a man stands before the economic dimension as the most important aspect of life, he has reduced human creativity to the material, denying the reality of man's spirit and the need to participate significantly in the corporate decisional process. The great economic revolution of the nineteenth century was accomplished through this kind of stance which is vividly represented by Karl Marx. So it is that the future will be created by the stance that is taken toward the economic dimension of life in relationship to the total life of man. | |||
| 6. We have heard the groans, the shouts, and the demands and stand in the reality that all the goods belong to all the people. Now we see that we are responsible for seeing that every man participates meaningfully in the use of common resources, the planning of common production, and the distribution of common goods. All of life is dependent on basic necessities and is truly human when these necessities are met within the context of the economic dimension of sociality, ordered by the common polity, and enlightened by its cultural values. | |||
| 7. The decision to name and relate to both the limits and the possibilities of the economic contains within it the decision to shape social power and guard the cultural commonality so that all creation becomes the inheritance of every man. The poor of the world are enlarging their claim on the economic as they look beyond their resources to the global wealth available. For example, the principle that every man has a relative claim on the goods and services of the world is another way to affirm the decision that all the earth or all the goods of nature belong to all men, as will be seen in the articulation of the second level processes of the economic commonality, which are: common resources, common production and common distribution | |||
|
COMMON RESOURCES | 8. Common resources are the possession and responsibility of each individual as well as all of mankind for both present and future utilization in sustaining life. To prioritize the use of the earth's basic reserves necessary for life and to create systems for their utilization is the province of the people. Thus all individuals and corporate groups have the responsibility to maintain and restore natural resources in order to insure their maximum present and future utilization. The human energy of the globe is available as a supply to contribute to the common life support system. This implies that all men's skills and gifts are available to be directed in a comprehensive manner toward global sustenance. All technological skills necessary for extracting raw material, creating methods of conversion, and providing innovations in production are held in trust for all societies. Any community may then draw technological knowledge from a common reservoir in consideration of present and future global needs. The overriding implication of this basic principle is that individual participation can effectively care for and use all global resources when individuals are held accountable as units of a global village in which knowledge and allocation of resources are for the sake of facilitating their use by all. | ||
COMMON PRODUCTION | 9. In the dimension of common production, all the people have the right to share in the creativity, tools, and plans directed toward the transformation of the earth's resources. Thus every man is assured a meaningful role in the production processes. This implies the right to realize each person's full potential through participation in the means of production by which mankind is sustained. Another aspect is the free circulation of methods, inventions, tools, and technical skills for the sake of every man's productive engagement. This implies the realignment of private wealth, time, and knowledge for the benefit of all. A third aspect is comprehensive planning which adequately relates tools and forces for the sake of necessary production. This implies that all the people involved in production must participate in the decisional processes which relate to all the elements of production. Finally, these principles imply a common participation in the creativity, tools, and plans that would result in globally sharing all the goods with all the people. | ||
COMMON DISTRIBUTION |
11. The consciousness that all the goods of nature belong to all the people springs from the fact that all the earth belong to all men, and this is described in detail in the above economic processes of the second level. An implication of such a reality is that all methods, inventions, tools, and technical skills be corporately shared over the globe. A real consequence of this would be that all nations would be enabled to be productively engaged in history. | ||
| |||
| 12. In order that a man stand firmly before the comprehensive and its demanding potential, the political organization and symbolic universe in which he lives requires the existence of a comprehensive system for supplying his physical needs. The proliferation of coop systems of distribution has prophesied larger scale social models which would enable masses of people to receive an equitable share of all the goods. For example, the principle that all technical reserves and systems belong to all is another way to affirm the decision that all the earth or all the goods of nature belong to all men. | |||
| 13. Common resources is the foundational pole of the economic commonality of the social process, which, affirming the reality that all resources belong to all the people, manifests itself in the particular dimensions of natural resources, human resources, and technological resources. | |||
|
NATURAL RESOURCES |
| ||
HUMAN RESOURCES | 15. The human energy of the globe is available to supply the common life support system. Every man is part of the global energy pool. This implies man's unique vocation is invested in the mosaic of human energy. The development and care of this resource is in the hands of all men. This implies lifetime utilization of human resources, which includes training and retraining for changing economic demands on human energy. All human skills are allocated and appropriated to ensure sustenance for the globe's population. This implies an accurate profile of the labor pool and futuric plans for their development. The overall implication is that human resources and potentials be actualized, continually nurtured, and utilized on a global level for the benefit of mankind. | ||
TECHNOLOGICAL RESOURCES | 16. All technological expertise is held in trust for all societies. All men have access to a common pool of knowhow necessary for developing their own natural resources. This implies that the accumulated wisdom, skills, and tools are mobilized for optimum development of all resources. The availability of technological resources is the controlling factor in the overall balance of the global economy. This implies that industrial expertise be assigned on the basis of relative global needs. Further, the rationale for development is the direction of the technological designs that man creates for his future. This implies that man no longer has to fear his materialistic future and that the development is directed by public needs. The overall implications are that man sketches the material profile, creates the balance of industrial development of technological resources, and makes available research and breakthroughs on a global scale. | ||
| 17. Common production is the communal pole of the economic commonality of the social process, which, affirming the reality that all the production belongs to all the people, manifests itself in the particular dimensions of production instruments, production forces, and production systems. | |||
|
PRODUCTION INSTRUMENTS | 18. Production instruments are at the disposal of all men to meet the demands of all societies. Modes of technology exist to be made available and utilized on behalf of all. To ensure this aspect accountability structures are required. All capital goods are available for the production of necessary commodities. Now every man becomes a director in the production process. Directed corporate power and modes of production will ensure society of quality goods. Man's masterplanning of production will give authentic direction to energy expenditure and operational methods. Thus every man is provided with the tools he needs for participating in the global production for the common good. | ||
PRODUCTION FORCES | 19. All the energy of human labor forces of the world is for expenditure on behalf of the common good. Every man in the global community has the possibility of participating significantly in the production process. This means that effective engagement of human efforts and talents is the key element in maintaining production forces. The research design and financial skills of the international business community are for the effectiveness of worldwide production. This implies the necessity of a system whereby all the productive forces are organized, deployed, and used with a comprehensive training and enablement scheme. A network of this kind enables all men to grasp themselves and their roles within the production forces as being expended on behalf of the globe. The implication lies in the participation of all men in a global network of information relative to production roles. Production for the common good enables the engagement of human creativity in a global economy, providing all the goods on nature
for all the people. | ||
PRODUCTION SYSTEMS | 20. The global design of comprehensive plans, schemes, and patterns of production is available for the benefit of every local man. The basic coordination of material enables effective worldwide production. This implies world organization of procurement coordination, quality control standards and output regulations, and the authentic human participation of the local man in the system. The dynamic of management patterns is for global use. This indicates the establishment of a global managerial network incorporating consensus policies and processes standards, promoting a public service image, and providing access to newly created methods. The allocation designs, involving utilization of market indicators, evaluation of cost factors, and the projection of production schedules, channel every man's engagement. This indicates the establishment of a method of prioritizing needs at the global level to ensure equitable consumption, to determine allocations, and to make comprehensive plans for anticipated needs. Production systems as a world plan respond to the needs of all men, introduce human values which reorder production, and engage the local man in the global task. | ||
21. Common distribution is the rational pole of the economic commonality of the social process, which, affirming the reality that all distribution belongs to all the people, manifests itself in the particular dimensions of property claims, exchange mechanisms, and consumption plans. | |||
PROPERTY CLAIMS | 22. All people participate in the dispensing of property claims. Every man's decisions determine the coordination of the production means. Thus every man can imagine himself to be a designer of the productive means. All men participate in determining the ultimate use of material inputs. This suggests the need for input directives. Surplus output is at the disposal of society requirements. Therefore it is used to promote economic utility and to support the care of the society. | ||
EXCHANGE MECHANISMS | 23. Global ownership of exchange mechanisms enables the interchange of goods, services, and all other economic benefits on a global basis to insure the possibility for equitable transactions based on individual as well as societal needs. A global system which adequately uses skills, energy, and time of all the people engages them in the economic process and in equitable compensation. This implies that global exchange mechanisms ensure that all men receive according to their needs by such means as computer control of the flow of goods and a global bureau of markets, standards, and projected growth. The service exchanges convert the time, energy, and knowhow of all the people into a medium by which each man can meet his needs for goods, services, and credit. This implies creating a structure to discover, utilize, and maintain the talents and human resources relative to society's needs. Credit exchanges provide a financial base and facilitate the distribution of goods for all the people. This implies the creation of a global economic system based on individual needs in relation to the global resources and the future needs of mankind. Global exchange mechanisms provide the foundation for organizing the flow of goods, services, and credit to all the people. | ||
CONSUMPTION PLANS | 24. Societies exist in the tension between current demands, anticipated needs, and social standards which is the data available for the construction of consumption plans. All men operate within the bounds that current demands place on them. This implies that the world's consumption plans allow for flexibility in dealing with demands as they arise. The comprehensive anticipation of individual and corporate needs for the shaping of consumption plans is stimulated by every man. This implies that needs be anticipated on the basis of individual and societal wellbeing in the context of the globe. Local social standards coupled with global consideration of each society's common values ensure that all men are served. Therefore local consumption plans are evaluated and directed by global priorities. New forms of structural accountability and methods which establish consumption criteria in terms of inclusive concern point to the redesign of global consumption plans. 25. In these third level processes it can be seen how the principle that all the earth belongs to all the people is manifested in the economic dynamics of the social process as the decision that all the goods of nature belong to all the people. This means that all men have claim to the irreplaceable necessities in the use of the natural resources of the earth. This implies that all men have claim to the lifesustaining benefits before the luxuries of others are permitted. | ||
26. In the midst of experiencing both individual and corporate contingency, every man is given permission to use the earth's resources on behalf of the entire civilizing process. The hope of every disadvantaged person to share the abundance of the earth's resources demands the practical application of the revolutionary principle. For example, the principle that every man contributes his labor to the process of life support is another way to affirm the decision that all the goods of nature belong to all men, as will be seen in the articulation of the fourth level processes of economic commonality which are: | |||
| Basic Reserves
Ecological Flows
Accessory Improvements Resident Population Labor Division
Employable Skills Extractive Procedures Industrial Arts Innovative Means | Capital Goods
Suitable Tools
Industrial Processes Common Laborers Skilled Specialists
Staff Supervisors Assembly Schemes Management Patterns Allocation Designs | Material Inputs
Productive Means
Surplus Outputs Goods Exchanges Services Exchanges
Credit Exchanges Current Demands Anticipated Needs Inclusive Equilibrium | |
| |||
BASIC RESERVES | 28. The first priority in the use of the earth's basic reserves is the fulfilling of every man's fundamental needs. One aspect of this principle is the consideration of future as well as present population in planning for the use of the known supply. This implies comprehensive planning for the discovery, retrieval, and conservation of all basic reserves. Another aspect is that the raw materials found in every section of the world are shared by all. This implies the creation of a resource distribution system which allows for the free flow of basic reserves. A third aspect of this principle would be the releasing of the full potential of the reserves in relation to each particular situation and to their alternative uses. This implies a sensitive, comprehensive, and continuing research program. This points to radical rethinking and reorganizing on a global scale of our responsibility to direct the earth's resources. | ||
ECOLOGICAL FLOWS | 29. All men play a role in ensuring a sound environment capable of sustaining present and future life. Maintaining ecological flows depends on the level of knowledge and commitment of all men. Thus through the process of research one sees the development of new products and applications of these as a basic component of environmental sustenance. The decision to support the enforcement of international research exchange programs allows control and conservation of a healthy ecological system. This implies that international measures must be established to encourage nations to uphold and utilize the environment creatively. A third aspect of responsibly maintaining the ecological flows depends on the global transmitting of new knowledge and methods by direct education and example. This implies a responsibility on the part of highly developed nations to share and refine their utilization of mineral and biological resources. To ensure the ecological flows which maintain spaceship earth requires comprehensive research, education, and controls. | ||
ACCESSORY IMPROVEMENTS | 30. All men have a claim to the generation of accessory improvements which are needed to develop natural resources. Responding to the complexity of resource development, man plans access to systems on a global scale. This implies drawing up a comprehensive grid of resources, their uses and relative availability. A second aspect of accessory improvements is that the resources are made available to all the people through building and controlling such systems. An implication of this is the assurance that unnecessary duplication of efforts and wasting of reserves are avoided. The social costs of harnessing power are assumed by all people. Implied is that extraction of harnessed power be available with minimal harmful effects wherever it is needed. The overall implication is that man take steps to augment the means by which he improves and makes new developments in releasing resources. | ||
31. Human resources is the communal pole of common resources, which is the foundational pole of the economic commonality of the social process, which, affirming the reality that all the human resources belong to all the people, manifests itself in the particular dimensions of resident population, labor division, and employable skills. | |||
RESIDENT POPULATION | 32. The total energy of all the populations is part of the earth's reservoir of human resources. One aspect of this is the recognition that the givenness of a man's birth does not curtail his ability to contribute to the common good of all mankind. This implies worker mobility based on global demands. All the varieties of human labor are tapped by any local area. The elimination of all barriers to the mobility of every stratum in the population is implied. The third aspect is that it will insure the measured deployment of all men for the equal benefit of every person. This implies the relocation of skilled workers in relation to the needs of the global economy. The underlying implication is the continual retraining and relocation of resident populations | ||
LABOR DIVISION | 33. Every man has a classification in the global division of human labor. Therefore all human resources are identified so that all skills and gifts are known and available. This allows futuric planning and adjustment, but more important, enables rational assignments to be made on the basis of relevant information. Each man's vocational decision fulfills the needs of society. The areas of occupation are determined by the current needs of society. In order that critical functions are fulfilled, workers with special skills are assigned to particular tasks. This curtails waste and insures the most effective utilization of human resources. Formulating labor divisions for the benefit of society enables the significant engagement of available manpower and makes optimum use of human potential. | ||
EMPLOYABLE SKI LLS | 34. All the employable skills are allocated and appropriated to ensure global sustenance. Cultivation of specific employable skills guarantees an enriched labor pool. The uniqueness of individual ability patterns infiltrates and supports present and futuric work systems. Basic human abilities are forged into technical skills necessary for the maintenance and creation of the community in the ongoing structure of the world. Implied is the direct connection between training and community needs. All men contribute to the construction and reconstruction of human potential. This implies ongoing training, reeducation of skills, and opportunity to develop expertise. The overall implication is that acquisition and application of usable human skills be continually reevaluated, redeveloped, and redirected toward the needs of the global population. | ||
|
EXTRACTIVE PROCEDURES | 35. Technological resources is the rational pole of common resources, which is the foundational pole of the economic commonality of the social process, which, affirming the reality that all the technology belongs to all the people, manifests itself in the particular dimensions of extractive procedures, industrial arts and innovative means. 36. Every society contributes its technology to the utilization of the earth's crust. Cultivation techniques concretize the possibility of feeding all men. This implies that agricultural innovation be available to maximize production. The extraction of local resources increases the global supply. This implies a high level of equitable access. Any alteration of the ecological balance is the demand for longrange planning. This implies world research for new techniques. The overall implication is that decisions and wisdom regarding extractive procedures keep in mind the creation of comprehensive models and exploitation timelines to insure resource supply. | ||
INDUSTIAL ARTS | 37. The pool of specialized skills and techniques embodied in the industrial arts is held in trust for all mankind. The nurture and development of the industrial arts is every man's prerogative. Thus all functional skills and techniques are preserved for posterity. All industrial arts offer a form of creative participation. This Implies that all men are free to develop fully individual skills to meet the productive needs of the society. All men provide direction for the continual development of skills and techniques to meet concrete needs. Thus every man sees himself as a shaper of the future. Therefore systems must enable the investment of skills in the industrial arts. | ||
INNOVATIVE MEANS | 38. The actualization of the common economic wisdom is accomplished by access to technological creativity. The development of machines enables productive participation in a global economy. This implies that society encourage all men to participate in the creative process through the use of incentives. Improvisation of industrial processing and design techniques bolsters the creative process. This makes available to all men the theoretical and practical models for innovative means. New management and methodologies coordinate and direct innovative means. This encourages new businesses and new means of livelihood so that more people are drawn to participate and to contribute their technical wisdom. The coalescence of all innovative techniques-instrumental designs and inventions-in a context of cooperation appropriates the existing wisdom and pushes the aggregate wisdom beyond to new techniques | ||
| |||
CAPITAL GOODS | 40. All capital goods are available for the production of necessary commodities. Equipment inventory necessary for production is used as a resource for the production process to benefit all. This implies development of equipment application procedures for the continuous generation of capital goods as a means of inclusive economic development. The amassing of machinery, facilities, and locations required for production of necessary commodities is accomplished by the directives of society. In that all commodities are produced as machines are available, every man can see himself as an assembler within the total production process of society. Diligent maintenance of claim inventories insures a balanced harnessing of material and equipment inventories. therefore each man is obligated by the very fact of his participation for the securing of capital goods. The securing of capital goods in the context of relative societal needs suggests that each man and every society contributes to the guarding of these goods for the use of all. | ||
SUITABLE TOOLS | 41. Suitable tools which enable effective labor exist for utilization of all. Since man's beginning, basic tools have enabled him to live as a creative agent in his world. Therefore creative thought which produces innovative basic tools is encouraged for all. Simple machines also direct natural forces to strengthen, speed, and facilitate production of demanded goods. This implies that new forces and new ways of directing these forces will be shared commonly to ensure the greatest global productive capacity. The use of precision implements maintains the supply of tools by producing them as needed, controlling mobilization and utilization of tools, and converting knowledge into workable entities. This implies the global sharing of advanced instruments to ensure the control and high quality of global production. Thus all tools are the province of every man and his to use on behalf of the future. | ||
INDUSTRIAL PROCESSES |
| ||
COMMON LABORERS |
| ||
SKI LLED SPECIALISTS | 45. The expertise of skilled specialists, as feeders of knowhow in specialized areas, is every man's to use. Engineering skills as necessary training for many areas of production are to be procured by all society. This implies that training in engineering skills is fully afforded by and to every society. All the techniques and ingenuity's for designing production methods are for use anywhere in the world. This implies a global network to promote and maintain ongoing research in this area which is made available to all societies. Financial skills as an integral part of the common production process are evaluated by criteria of specialized fields at local areas relative to global needs. This implies operative, global specialist banks from which various knowledge and skills can be tapped. Every society has specialized skills which contribute to the global storehouse of skills and proficiency as a resource for all. | ||
STAFF SUPERVISORS | 46. The role of staff supervisors is to engage every man significantly in the production of goods for all people. To do this staff supervisors delineate employment patterns and roles opening up avenues for engagement. This implies comprehensive planning with consideration of individual and societal needs in relation to production. Personnel administration gives the total operation a context that enables efficient and effective production. This implies that workers are occupationally interfaced to the productive forces through structured relationships between staff supervisors. Supervisors evaluate worker performance and leadership potential as they relate to the workers' whole life. This implies a give and take relationship between staff and supervisors and workers for benefit of all. By engaging every man significantly in the production process, the staff supervisors release each employee to radically engage in his specific task as he sustains the social process.
| ||
| 47. Production systems is the rational pole of common production, which is the communal pole of the economic commonality of the social process, which, affirming the reality that all the production systems belong to all the people, manifests itself in the particular dimensions of assembly schemes, management patterns, and allocation designs. | |||
|
ASSEMBLY SCHEMES | 48. The basic coordination of materials and controls enables effective worldwide production. Material procurement involves ready access to quality raw materials and production resources. This accessibility of quality materials implies common material control centers and effective valuative systems. Regulation, flow, and quality of production involves meeting necessary standards and incorporating new technological research. These standards of designs imply that there is a global network of data exchange and consultant services whose primary consideration is the projected needs and specific requirements of people. To guarantee communal control by all, maintenance of the production process is determined by rotating responsibility and by the interaction between community needs, quality standards, and market feasibility. Communal control is dependent upon comprehensive societal and industrial use of operating designs, so that the people directly effect decisions regarding product quality and fair regulation practices. Assembly schemes imply rational production planning, with any specific assembly line methodology standing accountable to the needs and guidance of all, and require that local communities pattern assembly schemes according to both local and global demands. | ||
MANAGEMENT PATTERNS | 49. The dynamics of management patterns exist as the systematizing task necessary in any production system and assure the possibility of any society developing and maintaining its common production. Personnel policies allow for the labor forces to be properly cared for as their energy is consolidated by manager patterns. This implies ensuring a comprehensive general welfare plan for workers, an adequate system of hiring requirements, and avenues to allow recognition of individual creativity. Public relations inform all people-owners, workers, and customers-of all aspects of productive systems. This demands the establishment of communication channels to hold management patterns accountable for the dissemination of such information. Process control involves establishing stability specifications, promoting graded excellence to insure quality products, and maintaining quality and humane working conditions. Thus it must give to management images out of which production is seen as functioning on behalf of total society in the face of known limits and uncertain possibilities. Through the organization of production in the context of all human needs, management patterns call on every area of production to engage the vital concerns of every man. | ||
ALLOCATION DESIGNS | 50. Allocation designs of the productive systems determine and coordinate the production on the basis of human needs. Allocation designs makes long and shortrange production plans in terms of what is necessary for the basic needs of people, thus balancing anticipated needs with production capacity. This implies that all countries make responsible, inclusive decisions to what products are necessary to sustain life. Through designating costs of goods, wages, and equipment, and predicting the demand for food, clothing, and shelter for every man on the basis of funds available and cultural needs, a production plan is set up. A coordinated systems approach honors all priorities, allowing for such products as fur coats and bikinis to be produced when such items are seen as filling cultural needs. One aspect of allocation designs is a balance of cost, labor use, and resources for the production of human basic needs with constant monitoring and evaluating done by all. This implies a publicly controlled worldwide system that determines needs, priorities, and cost, and supervises the meeting of those needs in an efficient yet flexible way. In order for the basic needs of all to be met, a priority system is developed to balance priority needs and cost and creation of new global production models.
51. Property claims is the foundational pole of common distribution, which is the rational pole of the economic commonality of the social process, which, affirming the reality that all the property belongs to all the people, manifests itself in the particular dimensions of material inputs productive means. and surplus outputs | ||
MATERIAL INPUTS | 52. All men participate in determining the ultimate use of material inputs. Global needs are the decisive factor in allocating material inputs. This implies assigning responsibility for the control and availability of materials relevant to the economic system. Material inputs are available to all people on a corporate, planned basis. This implies a system of public control of the human and technological resources. These resources are utilized according to a comprehensive global plan. Thus economic structures assure continual development of the resources of all nations. Proprietary claims on resources enable a society to hold the tension between the private interests and the public trust. | ||
PRODUCTIVE MEANS | 53. All men determine the coordination of the means of production. Private possessions are expanded and directed by assigning allocation through controlled investments. This suggests that private investments exist for the good of all. Limited liability enables increased efficiency in the production process. Thus the corporate form of business organization benefits all mankind. The public trust enables expanded ownership of the means of production. This implies that it is in the interest of all mankind to increase the public trust. The final implication is that all men control the utilization of the means of production | ||
SURPLUS OUTPUTS | 54. Surplus outputs are at the disposal of societal requirements. Depreciation and depletion allowances enable future production. This implies that they be effectively administered so as to insure continuous production. Public support reserves a portion of surplus outputs in order to uphold the care structures of the society. Thus society directly relies on the surplus outputs for its sustenance. Special grants utilize surplus outputs to support humanitarian and cultural projects. Thus surplus outputs are channeled into enterprises to enrich and care for the lives of all people. Surplus outputs are used to promote economic utility and to support the economic care of society. | ||
55. Exchange mechanisms is the communal pole of common distribution which is the rational pole of the economic commonality of the social process, which, affirming the reality that all the exchange mechanisms belong to all the people, manifests itself in the particular dimensions of goods exchanges, service exchanges, and credit exchanges. | |||
GOODS EXCHANGES | 56. Every man has access to all marketable goods and the relevant data regarding them. The underlying aspect indicates an intentional valuation of goods. This implies that industry is responsible for the availability and pricing of the goods in a way that enables people to afford what they need. Another aspect is that all the people have access to all the markets. This would imply global access centers holding data on products, advertising claims, and market research that would protect the consumer and his society from irresponsible use of the common resources. The final aspect, in terms of goods exchange, is that restrictions on global free trade would be relaxed in order to maximize regional utilization of industry and trade. The implication is that global free trade would result in lowerpriced goods and a greater variety of goods exchanged. Goods exchanges, therefore, would be oriented toward the common wellbeing of the global community by the development of a comprehensive cooperative system of exchanging goods and an immediately accessible international data center. this signaling economic commonality in the social process. | ||
|
SERVICES EXCHANGES |
| ||
| CREDIT
EXCHANGES | 58. Credit exchanges provide a financial base to facilitate the distribution of goods for all people. A stable credit exchange system is a common standard of value that consensus control of the medium of exchange. An international inflation control system, common value standards, and global control of currency flow eliminate currency speculation powers. Another aspect of credit exchanges is accessibility to savings, investment, and credit mechanisms under common standards of interest and other terms and conditions, using accrued and future selfhood as collateral. Thus every man, while making his own economic decisions, will be able to invest in the economic gifts of society, participate fully in the returns, and draw upon the potential through borrowing. A third aspect is that men have protection against those common contingencies which render all men economically marginal. This implies that economic disasters within a specific family will be assumed as the common risks of the community through compensation to victims. Nations, communities, and all men fully and freely participate, through accessibility to credit exchanges, in the economic gifts of the globe. | ||
| 59. Consumption plans is the rational pole of common distribution, which is the rational pole of the political commonality of the social process, which, affirming the reality that all consumption plans belong to all the people, manifests itself in the particular dimensions of current demands, anticipated needs, and inclusive equilibriums | |||
|
CURRENT DEMANDS | 60. The total complex of human demands constitutes adequate data for prioritizing consumption planning. Basic reserves are maintained in the light of the evaluated needs within every stratum of economic consumption. This implies that the profits be allocated directly to communities in order that all current demands be considered. Organizing the basic reserves and estimating future use ensures the flow of the distribution process. This implies establishing a means of assessing the available global capabilities to ensure participation of all. Being mindful of global as well as local needs, priorities are determined. This implies that priorities be arrived at in order to satisfy wants, correct obvious inequities, and reflect the values of the community. The current dynamic, to operate on a global scale, must he seen as a dynamic maintained by common consensus for the common good. | ||
| ANTICIPATED
NEEDS | 61. Anticipatory needs of all the people place claims on supplies, production, and exchange. A rational utilization of conserved resources includes both immediate use and recycling for future needs. Rational utilization implies that a supply surplus in one part of the world will be deployed to the site of critical need. Responsible use of products demands a selfconscious allocation of the available goods and services in response to the survival requirements of all the people. This also implies evaluation of whether a product is a necessity or a luxury. A coordinated goods exchange channels goods, services, and resources into the consensed open market. This implies implementation of a globalexchange grid so that responsible allocation to top priorities in the world market can be clearly seen. Anticipated needs presuppose longrange planning and thus make the decision about how people will live and the necessities for that way of life. | ||
| INCLUSIVE
EQUILIBRIUMS |
| ||
| 63. The application of these fourth level aspects of the principle that all the goods belong to all the people implies the establishment of the physical basis of life in such a way that, along with the common sharing of decisions and gifts, all the goods do belong to all the people. The economic aspects of these revolutionary principles have dealt with the implications of understanding the economic as a realm of open potentiality which man may employ on behalf of all. The principle that all the goods of nature belong to all the people not only realigns distribution principles but also introduces new forms of common responsibility and corporateness. | |||
66. Since the dawning of awareness that the context of human life is the whole globe, the fact that all the goods are all the people's is recognized by sensitive, responsive men across the planet. The development of comprehensive systems for distribution of resources releases men to create the global polity and global symbols our world is crying out for. Every man shares not only in the consumption of necessities but also in the production of and planning for the "means of living." The economic, which is the foundational dimension of life, shall no longer tyrannize man's life or be the meaninggiver, but rather shall release him to engagement and creativity. | |||
67. Decisions once conceived within a national framework
have now collapsed before the power of a global village image.
This can be grasped in the example of the United Nations' struggle
to develop structures which enable all nations to be represented
in world decisions. On yet another level one can see new shifts
emerging, as seen by the move toward representation of the entire
university body, faculty, administration, and students, in decisions
regarding university life. When a society orders its power in
structures based on the principle that all the decisions of history
belong to all the people, that society can release its creativity
and corporately provide for its basic sustenance. When one selfconsciously
decides to create and design the political structures he will
live in, he sees that his decisions belong to all men and that
their decisions belong to him.
68. Every man has a political stance which he displays
through his interaction with others. This may be in relation to
another individual. such as husband to wife, or in relation to
other nations. After World War I the Weimar Republic took the
stance that a sound political system would provide a quick and
effective recovery from the war; however, the political structures
did not offer economic or cultural support, and the republic collapsed.
Men's decisions create history, and whether one decides to advance
a comprehensive design for the future or whether he refuses that
task, his stance does create history.
69. Only as a revolutionary can one talk about the
political dimension of life from the stance of radical comprehensiveness
and understand that every; individual must see he is playing a
significant role in global reconstruction, and that he can do
so creatively. One sees that order provides the operating base
for a community, that justice organizes and directs the power
of the community, and that welfare holds the society and those
in the society to providing the necessary care for each other.
Within this radically new context, every man becomes clear that
simply stopping for a red light is a selfconscious decision
to participate in the maintenance of social order.
THE POLITICAL COMMONALITY
70. The possibility of all men inventing forms of
enabling social organization is bound to men's participation in
making all the goods and all the cultural inventions available
to their fellow men in the creation of their common destiny. Oppressed
peoples who have been excluded from the decisionmaking processes
of the globe, such as the black community in the United States,
are now demanding and creating structures which incorporate their
participation. The principle that the guarantee of the consensed
political freedoms belongs to all is another way to affirm the
decision that all the decisions of history belong to all men,
as will be seen in the articulation of the second level processes
of political commonality which are: corporate order, corporate
justice, and corporate welfare.
CORPORATE ORDER
71. Binding social forms created by the collective
decisions that structure power to ensure the basic rights and
security of all constitute corporate order. All people and social
bodies attain their defense within the context of coordinating
structures that outline their inclusive and mutual rights and
interrelationships. This implies the creation of defined common
structures that regulate rights and responsibilities among all
men. The maintenance of domestic peace and the accompanying regulation
is al ,ways at the discretion of the body politic. This implies
the creation of a law enforcement system which holds men accountable
for their actions in order to insure peace and liberty. The support
of the legal base depends upon a continual reaffirmation of the
social compact which is accomplished by men's daily action within
the social order. This implies a stance of civil obedience as
fundamental to the actualization of corporate order. Corporate
order assures the agreed stability within a society that guarantees
the rights of all.
CORPORATE JUSTICE
72. Corporate justice enables all people to participate
fully in the decisionmaking process, articulate this social
consciousness, and implement the structures of justice for the
benefit of all men. Fundamental to corporate justice is the articulation
and channeling of each person's insight into the common mind.
This implies that a body which representationally ascertains the
consensed will of the people is held accountable for articulating
and legislating that wisdom. Judicial procedures as they are reviewed
by the public remain sensitive to the demands of the people and
maintain their televance within a changing social context. This
implies empowering the constituency and the litigation process
through structures to maintain the principles which guarantee
justice for all people. Every man plays the role of executive
in the daily carrying out of the corporate consensus. This implies
that every society dignify the role of citizen to generate grass
roots leadership. Corporate justice enhances individual rights,
provides adequate structures for deliberation and decision, and
functions as the symbolic leadership which effectively makes use
of bureaucratic systems.
CORPORATE WELFARE
73. In the arena of corporate welfare the principle
that all the decisions of history belong to all the people indicates
that every society is responsible for the care of all its members,
and all its members are responsible for the care of society. Everyone
participates in the decisions which provide for secure existence.
This implies equitable access to material means necessary for
life with dignity. Every man holds the tension between individual
and social power in the creation of political freedoms. Therefore
every person can forge his own life stance within and on behalf
of the corporate welfare. Every man claims the significance of
his social involvement relative to the corporate needs and his
own internal accountability. Thus each person has permission to
engage himself creatively and freely in those tasks mutually defined
as significant and meaningful for the wellbeing of all.
Finally, this implies mutual accountability between community
and individual for the responsible participation in perpetuating
the wellbeing of the corporate body and each of its members.
74. The above paragraphs have illuminated in detail
the revolutionary principle that all the earth belongs to all
the people with reference to the second level processes of the
political commonality. As concretized in terms of the principle
that all the decisions of history belong to all the people, this
points to mutual accountability between the community and individual
for responsible participation in order to perpetuate corporate
wellbeing. A particular illustration of this in the area
of corporate welfare can be seen as the equitable access to material
means, the obligation to participate in corporate decisions, and
the imperative to forge out one's life style within and on behalf
of the whole.
THE POLITICAL COMMONALITY
75. All men participate in the givenness of sheer
social force, struggle to create forms of inclusive equity, and
live their corporate existence in relation to the wellbeing
of the human community. Every man who now sees himself as a zero
in the making of public decisions which determine his life is
continually confronted with both the demand and the promise of
selfconscious participation. For example, the principle
that all the creations of corporate equity belong to all is another
way to affirm the revolutiionaly principle that all the decisions
of history belong to all the people, as will be seen as we articulate
the third level processes of political commonality.
76. Corporate order is the foundational pole of the
political commonality of the social process, which, affirming
the reality that all order belongs to all the people, manifests
itself in the particular dimensions of common defense, domestic
tranquillity and legal base.
COMMON DEFENSE
77. All people and social bodies attain their defense
within the context of coordinating structures that outline their
inclusive rights and mutual relationships. Every man is sovereign
and dependent on the maintenance of other men's sovereignty to
protect his own authority. This implies that man establishes a
defense posture based on maintaining his and other men's sovereignty.
Man negotiates a common understanding of alliance for establishing
men's relationship of coexistence. This implies that all men participate
in agreed alliances and honor their relationship by supporting
the execution of that understanding. Social bodies coexist by
forging their interrelationship and covenanted stance from the
point of their common base. This implies that all men have access
to and responsibility for maintaining, through social bodies,
multiple channels for forging interrelating understandings with
other men. This implies the creation of defined common structures
that outline their inclusive and mutual rights and interrelationships.
DOMESTIC TRANQUILITY
78. The maintenance of domestic peace and the accompanying
regulation is always at the discretion of the body politic. Man
shapes the structures which maintain his protection. In this way
both values of human worth and societal protection are upheld.
Every individual engages in the maintenance of the safety and
peace of every community in the globe. This implies that society
takes upon itself creating global images of accountability. All
structures of protection and accountability are forged out within
the context of the public will and support. This implies that
man's protection, and thus domestic tranquillity, is dependent
upon his participation in forming the public will. Thus one sees
the creation of a law enforcement system which holds men accountable
for their actions in order to assure peace and liberty.
LEGAL BASE
79. The support of the legal base depends upon a
continual reaffirmation of the social compact which is accomplished
by man's daily action within the social order. All the people
participate in molding and preserving the primal operating understandings
which include constantly incorporating the unique group memory
and defining the relevance of the legal, base to the times. Thus
the primal operating understandings form a global fabric through
which diversity is woven into a common stance. All the people
participate in deciding the basic behavioral laws and patterns
under which they live. This implies that there are operating structures
which allow all the people to participate in recreating the legal
base when it no longer sustains the corporate body. All the people
are subject to the laws and the articulation of them. This suggests
a system for educating the public in this area as well as individual
responsibility to take part in the articulation process. This
implies a stance of civil obedience in creating and preserving
the rationale for order.
80. Corporate Justice is the communal pole of the
political commonality of the social process, which, affirming
the reality that all the justice belongs to all the people, manifests
itself in the particular dimensions of legislative consensus,
judicial procedure, and executive authority.
LEGISLATIVE CONSENSUS
81. The basic assumption of universal justice is
that all people fully participate in the decisional process. To
begin with, every person's wisdom is pooled, their selection opportunity
actualized, and their inclusive responsibility conferred. This
implies that structures quicken this process to insure broadbased
and effective participation. Secondly, this wisdom is mediated
and shaped within the comprehensive values of the total society
to channel the priorities of consensus. This implies that prioritizing
of decisions is based on the public will. Thirdly, corporate decisions
are publicly articulated and open for constituent reevaluation.
This implies the continual reeducation of the constituency and
evaluation of the consensus methodology itself. As the legislative
consensus secures broadbased participation, it confers dignity
upon the role of the citizen and generates leadership at the grass
roots level.
JUDICIAL PROCEDURE
82. Judicial procedures, as they are reviewed by
the public, remain sensitive to the demands of the people and
maintain their relevance within a changing social context. Judicial
procedure guarantees to all men access to litigation. This implies
the right to counsel and to gather facts. Arbitrated appeal also
guarantees every man the right to reconsideration of past decisions
in light of changing social awareness. This insures an efficient
system of appeals, a speeding up of assimilations in life
interpretations, jurists skilled in consensus methodology, and
costs defrayed by all of society. In the assertion of final judgement,
based on all relevant data and within the principles of the corporate
body, the individual and society is sustained. This implies that
the criteria of final judgement is formulated to promote the corporate
justice within its given historical context. The overall implications
of judicial procedures that uphold the ultimate worth of the individual
within the context of the society, is that society is sustained
and recreated on its journey. Thus there is a global
judicial system where decisions are made by consensus, not
disputed votes. Guaranteeing global justice for all means that
in every society the treatment of authentic disagreement is objectified
and adjudicated and that every man in every society is as personally
concerned for the quality of justice everywhere as he is for his
own.
EXECUTIVE AUTHORITY
83. Every man plays the role of executive authority
in the daily carrying out of the corporate consensus. Executive
authority controls the ordering of the bureaucratic systems and
demonstrates its accountability to the people by reporting authoritative
decisions. This implies that people have access to the executive
authority in that it is exposed to their views and demand for
accountability. Executive responsibility requires new methods
for discerning common intentions and insures that responsible
decisions indeed reflect the public interest. Thus advisors are
appointed on the basis of their sensitivity to the grass roots
mind and future vision. The role of the symbolic leader affects
and is affected by the legislative consensus as it personifies
the ultimate values of the society. This implies that the role
is dynamic and its patterns determined by the imperatives of the
future as well as the traditions of the past. The executive authority
administers the consensed decisions of the people, responsibly
and from a global context, insuring each person a voice in the
decisionmaking process and the maintenance of justice.
84. Corporate welfare is the rational pole of the
political commonality of the social process, which, affirming
the reality that all welfare belongs to all the people, manifests
itself in the particular dimensions of secure existence, political
freedoms, and significant engagement.
SECURE EXISTENCE
85. The entire body politic participates in decisions
which create the quality of the secure existence available to
its citizens. Every man participates in and benefits from the
means of protection from dangers present in the environment. Thus
the total society assures that structures for basic safety and
reciprocal benefits are operative. Every man as a citizen of a
state is protected from political, social, and economic disorder.
This indicates a stable political structure and a sound system
of production and distribution. By participating in the work that
provides an adequate livelihood, every man contributes to the
secure existence. Therefore, the society dramatizes the interdependence
of occupational engagement and societal welfare. In the struggle
to reconcile the relationship of oppressed to oppressor, the guarantee
of the individual's secure existence is only possible within a
process designed to promote the corporate welfare.
POLITICAL FREEDOMS
86. In the creation of political freedom, every man
holds the tension between individual and social power through
corporate forms which nurture and focus expressions of individual
will. One aspect of this is that every man is responsible for
determining and defending his and every man's ordering of the
social fabric. This implies that the state of any individual's
liberties is wholly contingent on the restraint of every other
man's liberties. Another aspect is that all men are responsible
for insuring that a diversity of gifts and creativity throughout
the globe be represented and allowed full expression. This implies
that political freedoms require full expression of all of the
people so that the gifts and wisdom of all are included in offensive
or defensive. All local people participate in determining the
intersocial policies that will respect other cultures. This will
permit perpetual renewal of a common grass roots stance regarding
the boundaries of appropriate action by a governing body. The
establishment of men's defense posture and adequate structures
for protecting sovereignty enable a global village of mutually
responsible societies.
NEGOTIATED ALLIANCES
92. The decisional participation of each society
in constructingformalized relationships of alliance establishes
men's relationship of coexistence. All take part in the creation
of structures which facilitate agreementmaking. These structures
enable treaties and alliances where the priority issue is common
wellbeing. Every citizen is part of the decisionmaking
process of formal and informal negotiations. This implies that
all men contribute to the posture of those negotiations. A system
of law, applicable to all, holds each man accountable to aligned
agreements. To be accountable to those commitments implies establishing
machinery for enforcement and initiating reconsideration. Procedures
for negotiated alliances which involve every man imply that the
individual is accountable to honoring societal agreements.
INTERSOCIAL BODIES
93. Social bodies coexist by forming their interrelationship
and covenanted stance from the point of their common base. Each
society shares in decisions concerning global life. This implies
that societies corporately decide on issues which concern them
all. Every society is in fact responsible for the wellbeing
of all other societies. Thus no society makes decisions that fail
to take into account the needs of other societies. The cultural
uniqueness of every society is honored and upheld. This implies
that there are channels of exchange allowing all people to benefit
from the wisdom of global cultures. Societies participating in
intersocial bodies must insure that no society is excluded from
or allowed to dominate the decisions that affect every man.
94. Domestic tranquillity is the communal pole of
corporate order, which is the foundational pole of the political
commonality of the social process, which, affirming the reality
that all the domestic tranquillity belongs to all the people,
manifests itself in the particular dimensions of law enforcement,
correctional constructs, and community assent.
LAW ENFORCEMENT
95. All men shape the structures which provide for
their protection. Every citizen is responsible for determining
the ultimate authority for law enforcement, which includes adequate
provision for safeguarding all rights. This implies the creation
of a civil force that will be accountable to the community in
composition and duties by that society's laws. The body politic
has the responsibility to enforce the decision by which actions
of its members warrant arrest procedures. This implies that laws
equally apply to all. The public has the obligation to demand
welldefined channels of communication between the law enforcement
body and the people. Thus every citizen is protected during arrest
and pretrial procedures. Law enforcement protects the body
politic, the people, and enables participation in that process.
CORRECTIONAL CONSTRUCTS
96. Every man creates and stands accountable to a
system of consequences of legal infractions. All men develop and
update remedial structures for the correction of deviant behavior.
This implies that community forums, research committees, pressure
groups, and structures for electing administrative personnel are
made accessible to all. All the people decide how the structures
will deal procedurally with offenders, once they are delegated
to a punitive and rehabilitative process. This implies that society
will regularly evaluate and utilize maximum expertise in the correctional
process. All men participate in the process of forging and carrying
out rehabilitative methods. This requires information and education
concerning the dynamics of rehabilitation and the creation of
structures that allow public participation. Therefore correctional
constructs are those which hold all men responsible for the decisions
that affect all. The third aspect is that all men have the right
and obligation to take a dissenting stance to guard the healthy
tension between society as a whole and its various parts. There
is a functioning regenerative process in every society which constantly
redirects the society. As these principles are selfconsciously
articulated, new channels for individual and corporate engagement
are created in the continual reformulation of patterns of corporate
power.
SIGNIFICANT ENGAGEMENT
87. Significant engagement becomes corporate wellbeing
as it enables every man to advance his knowledge, express his
conviction, and engage in the process that illuminates the meaning
and purpose of existence. The first aspect of significant engagement
is that all men have full access to the entire human store of
knowledge. This implies a continual and universal educational
process which provides an informed basis ofaction. The second
aspect of significant engagement is enabling each man to expend
himself creatively. This implies the development of a comprehensive
selfunderstanding and the means by which each man expends
his creativity on behalf of all. Significant engagement is realized
as man has the possibility of communicating his stance and beliefs
for the good of the whole community and before the final reality.
This implies mutual accountability of an individual to society
and society to the individual. The motivative rationale of significant
engagement allows the skills and creativity of all people to be
utilized to the fullest to enable the decisions of the globe to
be made available to each man.
88. The preceding paragraphs illuminate specific
arenas in which all the decisions of history belong to all the
people in terms of the third level processes of political commonality.
This can be seen operating as corporate decisions are made by
the people at the grass roots level, as special concerns are comprehensively
evaluated, and as priorities, proposals, final consensus is determined.
Corporate decisionmaking implies that every individual is
responsible for every decision made by the corporate body.
89. In tension with the experience of individual
solitariness stands the necessity of giving form to the corporate
dynamic in the invention of political processes. Disenfranchised
peoples of the world, as well as those caught in the technocratic
tangles of modern political systems are crying out for structures
which engage them in consequential political decisionmaking.
The principle that the critical stance is an option for every
man is another way to affirm the decision that all the decisions
of history belong to all men, as will be seen through the fourth
level processes of the political commonality.
90. Common defense is the foundational pole of corporate
order which is the foundational pole of the political commonality
of the social process, which, affirming the reality that all the
defense belongs to all the people, manifests itself in the particular
dimensions of protected sovereignty, negotiated alliances, and
intersocial bodies.
PROTECTED SOVEREIGNTY
91. Every man is sovereign and dependent on the maintenance
of other men's sovereignty in order to protect his own sovereignty.
Societies develop mechanisms to protect their political, cultural,
and territorial integrity. Thereby each autonomous society is
held responsible for its own destiny. All societies have access
to structures that will release them to negotiate disputes and
establish protective measures in the event of an attack upon them.
Thereby any society has a common mechanism to prevent its disintegration,
whether and accountable to structures which they have decided
are necessary for the domestic tranquillity of the society.
COMMUNITY ASSENT
97. All structures of protection and accountability
are forged out within the context of the public will and support.
All the people create and live out of common models that determine
society's stability. Participating in community creation leads
to a more responsible concern for society. Every man is educated
in legal structures. All men know what is required of them as
members of the community, and they know their rights within the
law. Citizens participate responsibly in the creation and support
of community legal programs. Therefore the common social model
is enabled by citizen participation in programs that sustain community
life. This implies that man's protection and domestic peace is
dependent on his participation in forging the public will and
supporting the structures established.
98. Legal base is the rational pole of corporate
order, which is the communal pole of the political commonality
of the social process, which, affirming the reality that all the
social accords belong to all the people, manifests itself in the
particular dimensions of basic covenant, common law, and codified
statutes.
BASIC COVENANT
99. All men have the right to participate in the
consensus that results in a basic covenant built on the common
understanding and wisdom of all society as a whole. The first
aspect of this principle is that such a covenant must provide
for the fundamental rights and protection of the uniqueness and
individuality of all participants in society. Thus all men living
under the covenant have the right to expect that the covenant
will be subject to changes reflecting shifts in the society. Secondly,
all men participate in the formulation of the basic principles
which reflect the historical tradition of the society in which
they find themselves. As a result, the basic covenant receives
the respect of the people because it authentically embodies the
past in the present. The third aspect is that all men are held
accountable to the covenant reflecting societal consensus. The
implication is that through the basic covenant each man is accountable
for his own actions and for society's. When men participate in
the formulation of the covenant, recognizing that it is foundationally
grounded in the traditions of the society, and knowing that it
guarantees the rights and individuality of all, they are enabled
to assume a stance of responsibility in relation to that covenant.
COMMON LAW
100. All men in society participate in the common
expression of the society's intent through basic behavioral laws
and patterns under which they live and participate. Common law
regulates the behavior of the community and protects the rights
of the individual through the context of established practices.
The life of the community is enabled by holding the individual
accountable to a comprehensive, futuric, multicultural context.
The law's authority is grounded in principles determined by social
consensus. Thus, knowing the contents of covenants out of which
society operates and how these are deeply rooted in the precedents
of the culture, all men retain the authority and ensure the availability
of the law for everyone. Each man sees common law as the expression
of the public conscience. This implies that laws will change as
the expressed conscience provides an alternative to the existing
law. Common law expresses the community's basic covenant, acts
as a bond, and molds the corporate life style.
CODIFIED STATUTES
101. All men participate in the creation and application
of codified statutes which spell out the established rules of
society. All members of that society have access to the established
code. This implies the existence of a broadbased grounding
in the rational foundation of the legal system of a society. Men
participate in and uphold fair application of society's laws for
all men. This implies that the substantive decisions of society's
laws are based on mutual respect of all citizens. Each citizen
participates in the formation of the specific guidelines and regulations
in the selection of the lawmaking representatives of his
society. This implies the selection of officials sensitive to
the consensus of the people, considering all 1actions of a wellinformed
citizenry. Codified statutes are thus a means for the individual
to hold society accountable for his wellbeing as well as
for society to hold an individual accountable for his responsibility
to society.
102. Legislative consensus is the foundational pole
of corporate justice, which is the communal pole of the political
commonality of the social process, which, affirming the reality
that all the consensuses belong to all the people, manifests itself
in the particular dimensions of constituency suffrage, aligned
pressure, and deliberative system.
CONSTITUENCY SUFFRAGE
103. Constituency suffrage entails every person's
wisdom being pooled, his selection opportunity actualized, and
his inclusive responsibility conferred.. The popular viewpoint
which includes conveying the nature of the issues, their urgency,
implication, priority and the need for a public voice, calls for
inclusive input. This implies an effective communication network.
The selection process is within the popular grasp. This implies
that the public be comprehensively informed about issues and the
selection process. The enfranchised public is accountable
to their inclusive responsibility to participate in making decisions
and in supporting the common consensus. Their inclusive responsibility
then promotes corporate welfare through comprehensive consideration
of issues. The overall implication is that the grassroots political
structures insure maximum participation in decision-making.
ALIGNED PRESSURE
104. The wisdom of all the people is mediated and
shaped within the comprehensive values of the total society to
channel the priorities of consensus. Aligned pressure entails
a comprehensive system of inventorying the corporate concern.
This implies that communication vehicles must be available to
articulate all the various opinions, including special interest
and minority factions as well as the majority opinions. All the
people are represented in persuasive factors when pertinent data
is presented through various lobbying techniques. This implies
that that all caucusing and lobbying is implemented in public
meetings and protected by executive authority Inclusive responsibility
is conferred as the citizenry and partisan organizations respond
to communal obligations. This implies an accountability structure
in which all are called to participate. The channels of aligned
pressure are thus accessible to all citizens.
DELIBERATIVE SYSTEM
105. The deliberative system is the arena where decisions
are publicly articulated and open for constituent reevaluation.
The first aspect of this principle is that all the people have
the responsibility to create and participate in the total deliberative
system This implies that all the people investigate problems,
debate the issues, set priorities, elect representatives, and
contribute to the total consensus. Secondly, in the deliberative
system itself channels of information, dissemination and data
collection are created and publicized in such a way that the priorities
are received, articulated, and equitably implemented by the people.
This implies that finally the role of the total system is to enable
every man to genuinely formulate his own decisions and those of
the society as a whole. Thirdly, the participation of all in decisionmaking
reveals the aspect of comprehensiveness in the deliberative system
at the local, regional, and global levels This implies that decisions
arc representational, and, while recourse exists, it is the comprehensiveness
of the system which contextually enables every man to participate
in the common consensus in every situation of his life This means
that the deliberative system becomes a dynamic of mutual interchange
between official bodies that articulate decisions for the total
society and the general populace, who in turn initiate and implement
those decisions.
106. An operational base for the principle that all
the decisions of history belong to all the people describes litigated
disputes as the process of responsible and equitable settlement
of "intra" and cross-cultural litigations. One aspect
of this process involves structurally safeguarding the individual's
participation in deciding the legal rules which are the basis
for decisions. This implies that all have equal access to engagement
in the consensus paradigm. Another aspect is that the judiciary
is accountable through a system of checks and balances by basing
decisions on established rules. This implies that the structures
involved in the process provide the realistic grounding of accountability
and demand constant reevaluation. A third aspect is that through
this further guarantee of individual rights and judiciary accountability,
all men have new powers. This implies that the whole system gains
cohesive strength because of the increased ability of its constituents
to sustain that process. The overall implications are that fundamental
individual rights and responsibilities are assured through adequate
and accountable structures which are flexible.
107. Judicial procedure is the communal pole of corporate
justice, which is the communal pole of the political commonality
of the social process, which, affirming the reality that all the
judicial procedures belong to all the people, manifests itself
in the particular dimensions of litigated disputes, arbitrated
appeal, and final judgement.
LITIGATED DISPUTES
108. All men are guaranteed access to litigated disputes
for settlement of cases. Litigated disputes enable participants
to present all relevant facts. This implies that investigation
of the facts takes place before the litigation begins. All participants
in litigated disputes are safeguarded by the legal rules which
govern them. This implies the assurance of competent counsel.
Litigated disputes enable every man to receive effective remedy.
This implies that remedies are relative and yet grounded in the
ultimate values. The right to litigation for every man is insured
in maintenance of judicial procedures which support individual
rights within the context of the society.
ARBITRATED APPEAL
109. Arbitrated appeal guarantees every man the right
to the reconsideration of past decisions in light of changing
social awareness. This can be done by processes within the agency
which honor the rights enshrined in the individual's covenant
with his society. This implies assurance that the basic covenant
remains applicable even when participants within that covenant
come in conflict with each other or with the covenant itself.
Secondly, the process of appeal considers comprehensively the
wisdom of the precedented interpretations, including all codified
statutes. This provides a continuous scrutinizing review and test
of the validity of all past thought and action pertaining to the
stated question. Finally, particular social situations are considered
within the evershifting global implications. The appeal
system is then strong enough to deal with present situations and
flexible enough to adapt adequately to change. Therein comes the
turning point of the socializing process, wherein the impulse
of the individual is shaped by social need and conforming pressures
to produce the propellant element for all human reform. Arbitrated
appeal when guaranteed to every man, gives a society the possibility
of recreating the life of the individual and the life of the whole
society.
FINAL JUDGEMENT
110. In the assertion of final judgment based on
all relevant data and within the principles of the body,
the individual and the society are sustained. The basis of rights
and responsibilities, as agreed by the people, includes a means
for testing the authority of the final decision. This implies
that communicating both the process and the mind of the people
is necessary for assuring any person on the globe the right to
equitable termination of dispute by the highest possible authority.
The renewal of final judgement procedure embodies a system. This
would hold all parties accountable to the comprehensive objectivity
of the process of a law with a further check provided by the reaction
of the people to decisions. Reformulating principles and reconstructing
the entire process is the key to an ongoing updating system of
continuing reevaluation to meet the changing needs of society.
A method for gathering important data must emerge if final judgement
is to become a powerful global entity. As final judgement is pronounced,
individuals and societies are given a new possibility for appropriating
their selfhood and for taking a redemptive relationship to all
of life.
111. Executive authority is the rational pole of
corporate justice, which is the communal pole of the political
commonality of the social process, which, affirming the reality
that all the executive authority belongs to all the people, manifests
itself in the particular dimensions of bureaucratic systems, advisory
council, and symbolic leader.
BUREAUCRATIC SYSTEMS
112. Bureaucratic systems, as the arena of decisionmaking,
structures regulatory bureaus, administrative offices, and policy
agencies. Bureaucratic systems utilize business and technological
processes, and are held accountable to the body politic. These
bureaus oversee the effective use of resources while maintaining
commerce, facilitate effective intercourse in public services
on a global level, and enable comprehensive and futuric planning.
Administrative offices are organized to serve all by providing
economic, legal, and social services. Administrative offices serve
the whole society by responding to particular needs and illuminating
points of conflict between the individual needs and the whole
society. Policy agencies are established to delineate society's
relationship to external forces, its internal constituents and
its future vision. To articulate effectively the policies of a
society, these agencies must have the confidence of, and be sensitive
to, the consensus of their constituents. Bureaucratic systems
enable all men to participate in all the decisions through effective
grassroots structures.
ADVISORY COUNCIL
113. The advisory council channels the views and
wisdom of all the people to the symbolic leader. To communicate
the common wisdom, the advisory council makes decisions representing
and benefiting all men by giving the possibility of participating
in the power of global sociality, through the pooling of public
consciousness. This requires the creation of channels of communication
which allows consideration of both the official policy and local
opinions of all countries. Important for decisionmaking
is the enablement of greater participation of people with an objective,
comprehensive vision. Access to many bodies of opinion and insights
allows for diversified viewpoints. To assure the creation of functional
policy decisions and social methodologies, the advisory council
must pass on information and suggestions which reflect the technical
wisdom in the economic, political, and cultural dimensions. This
means that expert knowledge in specific areas must be brought
to bear on all policy issues. It is through the advisory council
that the common wisdom, including that of local man, specialists,
and dissidents, is brought directly to bear on the ongoing decisionmaking
processes which affect the future of the globe.
114. The symbolic leader oversees the administration
of the laws of society, represents the community, and stands as
a symbolic embodiment of the community on behalf of every man.
As administrative director, he articulates and embodies on behalf
of the whole society the policies that represent the common will.
This entails formal accountability to his constituency and worldwide
concern. As community representative, he voices the concerns of
the whole community, honoring all views and preserving the order
that enables each man's participation. This necessitates his being
objectively engaged with the people for the sake of open communication.
As societal symbol, he ritualizes the community's concern for
and the decisions of all the people through official acts and
state pronouncements. This implies that the symbolic leader embodies
a global style and vision that enables every man to move beyond
his parochial context and to embrace an image of creative participation
for the future. The image of a world citizen representing a particular
body of people requires a style and structure that enables the
whole body politic to be involved in the power flow.
115. Secure existence is the foundational pole of
corporate welfare, which is the rational pole of the political
commonality of the social process, which, affirming the reality
that all secure existence belongs to all the people, manifests
itself in the particular dimensions of primal sustenance. adequate
livelihood and equitable benefits.
PRIMAL SUSTENANCE
116. Primal sustenance is the consciousness that
the survival of man depends upon the intentional inter-relatedness
of all men. The spread of cholera by Pakistani refugees and the
destruction of the Nile Delta by the Aswan Dam dramatize that
each man's primal sustenance depends on how we all use the earth's
atmosphere, ecology, and noosphere. Global structures are created
to provide personal health and safety and the protection of the
total environment. Each man's primal sustenance is constantly
affected by the decisions being made by every other man. Increased
awareness of this fact demands the construction of structures
to insure the role of every man in corporate decisionmaking.
Man determines his destiny in the decisions he makes about the
corporate structures of care. He has the possibility of assuming
the responsibility for the total society as the corporate body
places specific obligations on him and holds him accountable for
his participation. The protection of every man's right to primal
sustenance is assured through the persistent implementation of
those methods that increase each man's consciousness of his interdependence
on every other man for his life.
ADEQUATE LIVELIHOOD
117. In the context of the principle that all the
earth belongs to all the people, adequate livelihood relates to
the interdependence of the decisions of labor, management, and
mankind. By participating in work that provides an adequate livelihood,
every man contributes to the secure existence. When labor demands
an advantage, it is demanding that society consider its special
interests; thus labor decisions affect all of society. Any decision
made on the management level affects society in that it requires
a recovenanting of society with its given institutions and
their policies. Policies concerning salary levels and mergers
shape the images of security in employment, salary, and environment,
and thus require that the rest of society adjust to maintain its
members security. Public involvement in working conditions maintains
adequate livelihood for all people. By implication local communities
involve themselves in the corporate modeling of local industrial
standards. Thus the principle that all the earth belongs to all
the people relates to comprehensive planning and development through
increased use of community structures.
EQUITABLE BENEFITS
118. Members of society share services, benefits,
and the decisions relative to distribution. The decisions to provide
social protection is for all men to make. Adequate functioning
of equitable benefits eliminates air, noise, and water pollution
in order to safeguard all of life. Society structures materials
exchange in order to direct goods and services appropriately.
This implies that distribution of these commodities is made equitably,
on the basis of demographic data, so that every person has equal
access to the benefits of society. Each person contributes to
and supports the total group. The implication is that every individual
contributes to the support of the total society in accordance
to his ability. Equitable benefits imply the organization of resources
in response to the decisions of all the people in a way that establishes
the structures for common wellbeing.
119. Political freedoms is the communal pole of corporate
welfare, which is the rational pole of the political commonality
of the social process, which, affirming the reality that all political
freedoms belong to all the people, manifests itself in the particular
dimensions of individual liberties, citizen rights, and loyal
opposition.
INDIVIDUAL LIBERTIES
120. All the people are protected from unreasonable
encroachment by society and have the right to services
offered by society. Every individual has the right to maintain
personal dignity and privacy and is enabled to protect and defend
self and family from libel, slander, and bodily harm. This means
that the corporate body assures each individual's integrity and
privacy of information, as well as protecting him from physical
violence. Individuals are always sustained in the chaos of societal
life through knowledge of and dependable access
to all public services. Thus the benefits of the social order
belong to all the people. Al1 individuals are eligible for public
services and require access to those services. In this way the
benefits of such services are made available to all the people.
Therefore to maintain the qualities of humanness, all honor the
selfhood of others for the sake of the corporate good.
CITIZEN RIGHTS
121. All the people have the freedom and obligation
to participate actively in all of the corporate decisions. Every
man is empowered to participate in his community's decisionmaking.
This participation involves equitable representation and direct
expression of individual decision, and therefore ensures constant
popular scrutiny of the political dynamic. Individuals are protected
from society and society from individuals through due process
of law which mediates disputes This implies that no man will be
judged or punished without first having been provided an open
and fair hearing. All men have freedom to choose and meet with
their associates. Therefore, the right to meet and the appropriate
facilities for meeting on common issues are readily available.
Free participation in corporate decisionmaking implies that
it is every man's privilege and responsibility to work for the
good of all the people.
LOYAL OPPOSITION
123. Significant engagement is the rational pole
of corporate welfare, which is the rational pole of the political
commonality of the social process, which, affirming the reality
that all significant engagement belongs to all the people, manifests
itself in the particular dimensions of knowledge access, meaningful
involvement, and expressed conscience.
KNOWLEDGE ACCESS
MEANINGFUL INVOLVEMENT
125. Meaningful involvement as a social process makes
it possible for all men to expend themselves in forging society's
direction. Meaningful involvement ensures the creation of the
vehicle by which the significance of all roles are appropriated
by every man. This implies that society has responsibility for
motivating, utilizing and enhancing vocational engagement for
participation in society. A society provides and protects roles
that will honor and reinforce the personal integrity of its members
and permits them to participate in the society's processes. This
implies that a society creates and ensures individual roles which
will permit creative involvement with the society. Every man is
involved in the present and future of his society at a level significant
to him. This implies that social systems must motivate and utilize
creative participation at significant corporate levels of both
maintenance and planning. The overall implication of this principle
of meaningful involvement is a society working toward common goals
with men expending their energy for the corporate wellbeing.
EXPRESSED CONSCIENCE
126. The principle that all the decisions of history
belong to all the people, in the area of expressed conscience,
means that the pluralistic expression of style, conscience, and
religion gears the corporate decisionmaking to prevailing
social understanding. Choice of individual life styles enhances
corporate creativity. This implies that the individual takes part
in building the corporate models which express this creativity.
All men participate in the creation of society's moral authority
that guides its decisionmaking process. This implies the
preservation of personal values and corporate concerns in order
to provide maximum protection of society. Another aspect is that
each man has the right openly to express his conscience in all
arenas of life. This implies a dynamic between the individual
and community which produces and maintains an open, creative society
in which each man can fully participate. The overall implication
is that societal wellbeing depends upon holding individual
expression of value accountable to cooperative needs to enable
the decisions of the globe to be made available to each man
127. The foregoing paragraphs have articulated revolutionary
principles using four political processes. The political aspects
of these revolutionary principles have dealt with the stance of
particular, concrete decisions belonging to all the people. This
document as a whole articulates the revolutionary stance that
all the earth belong to all the people, signifying a radical mutation
in the consciousness of twentieth century man as he relates to
social processes which have existed in all society. However, the
political principle becomes reduced and fragmented unless seen
in relation to the cultural and economic principles. Only then
is humanness ensured for all mankind.
128. All the basic covenants of social order, all
representative decisions made, and all the care structures of
society belong to every man. The political malfunction reveals
that present structures do not adequately detect and hold accountability
for a consensus on both the local and global level that guarantees
participation in decisionmaking, the fulfillment of basic
needs, and the right of creative opposition for the good of all
people. A growing movement toward effective care structures initiated
by local leadership and the creation of more opportunities to
participate in the decisionmaking process is the present
trend toward this principle.
129. When all the people selfconsciously participate
in ordering their social relationships at all levels, from family
to globe, they are at the same time creating a radically intentional
and comprehensive framework within which to structure their relationship
to their goods and their gifts. Even though there exists significant
malfunction in the political process, one can see a move toward
the principle that all the decisions belong to all the people
in the example of Charles Evers who as mayor of Fayette, Mississippi,
assumed his responsibility through political structures to decide
to recreate cultural images and open new possibilities in the
economic arena. One can also see new awakenings in the area of
family roles in that in many cases each member sees himself as
a responsible force in the decisionmaking process which
orders and informs the family economic and political life.
130. A corporate order takes into itself the concerns
and care of all men in such a way that the economic situation
enables rather than binds man, and through this all men are freed
and called to thrust their creativity into history. Men see a
new global council coming into being with structures calling for
decisional representation for all, thereby enabling each man to
be his significance on behalf of all men by creating what is to
be, and engaging in that which is. Man, seeing himself to be a
political visionary, finds himself designing the future with visionary
colleagues.
131. The collapse of the nineteenth century images,
styles, and symbols since the recent economic and political revolutions
set the stage for a cultural revolution. This collapse carries
with it the demand for the creation of a global selfconsciousness
that will draw all men to forge out their rapidly changing universe.
The cultural dynamic is a key to all human life, for without selfconsciousness
there is no way for man to be that which he is; he must know himself
to be the creator of economic and political structures or fall
victim to them. One sees that all the gifts of humanness belong
to all the people when he sees himself as one with the body of
mankind, as one with the historical human experiment, and that
the givenness of that reality is a gift which belongs to all.
132. All societies live out of the meaning symbols
they create for themselves, and all men's lives are determined
by their society's symbols as they consciously or unconsciously
appropriate them. There are, however, individuals or groups who
attempt to live entirely in a world of cultural meanings divorced
from economic or political realities. This form of "image
abstraction" is evidenced in the Western mass importation
and dilution of Eastern philosophy. These and other symbologies,
such as that of China and her rich cultural heritage, have had
a powerful and lasting effect on thousands of years of history.
133. History will be created in our time by those
who hear the scream from the depths of unrealized selfconsciousness
and who decide to create the images that call forth from the dark
womb of the past the new humanness. This task demands humanness
as wisdom for all men, or that which releases the individual into
society, styles for all men as the patterns of interrelationship,
and symbols for all men as the interpretations of final reality.
To then talk about all the gifts of humanness belonging to all
the people is to say that life belongs to lifeand that the way
a society interprets final reality determines the whole of its
life, economic and political, through its basic images, styles
of action, and common symbols.
134. It can be seen from these paragraphs that every
man has at his disposal all the cultural benefits which give meaning
to his body politic and enable economic systems. Each man seeks
that part of life which sheds meaning on all of his life and enables
him to stand amidst the irrationality of his existence. The principle
that the wisdom that has been accumulated during the span of human
existence on earth belongs to history is another way to affirm
the decision that all the gifts of humanness belong to all men,
as will be seen in the articulation of the second level categories
of the cultural commonality which are: communal wisdom, communal
styles, and communal symbols.
COMMUNAL WISDOM
135. Communal wisdom, which is everything man knows
or has known, belongs to all. Useful skills convey crucial practical
techniques to enable the basic functioning of all the world's
societies. Every society has a repertoire of skills accessible
to and usable by all people. The accrued wisdom of the world informs
the journey of every man. This implies the formulation of methods
to order intellectual data, providing men with their common historical
images and intellectual gestalts in order to create future history.
The many forms of social conscience permeate every man and are
his to recreate. This implies that structures created to give
form to a radical global conscience enable every man to invest
his unique creative power in the historical process. The overall
implication is that all the wisdom of mankind can be appropriated
by any man for the selfconscious creation of his own life
journey.
COMMUNAL STYLES
136. Every man is called to participate selfconsciously
in his destiny and to embody his individual and social uniqueness
in a global communal style. Social existence is defined by cyclical
roles which every man can intentionally recreate to design his
unique journey. As man selfconsciously takes within himself
all the honored and viable roles of the total human society, he
has the possibility of recreating them for the benefit of all.
Everyone is accountable for the population of the world and the
recreation of mankind and thereby participate in the procreative
scheme. This implies development of selfconscious roles
embodying a global image of what it means to be human. Further,
every man is bound to social structures which he recreates to
guarantee individual interactions and relationships that sustain
and influence the local community and the world society. Consequently,
social structures imply that the individual, having his interests
respected, can participate in socially meaningful and necessary
tasks. Communal styles demand that the sheer creativity of every
human being and every social unit be released into history through
authentic life styles.
COMMUNAL SYMBOLS
As they interpret the intensification of consciousness,
common symbols offer all men the possibility of meaningfully embodying
their humanness. A corporate language that expresses man's relationship
to life and is the medium out of which man creates a vision of
what needs to come into being is the possibility for every man.
As a creative dynamic, language continually modifies the world
view and life style as they are created and gives each man the
ability and responsibility to articulate them to himself and every
other man. Social art, which is the episodic rearrangement of
life's images, gives every man the opportunity to discern the
irrational realities of life and grasp the transcendent reality
of the cosmos. As such, social art transcends language, racial,
national and even temporal barriers, allowing all men to objectify
the human situation and participate in the common flow of social
conscience. At the bottom each man has the claim to and responsibility
for recreating common religion, which gives all men the possibility
of objectifying, celebrating, and naming the Mystery as they experience
it. Through the powerful forms of common religion man guards and
honors the Mystery during the course of the conscious experience
of his awesome but shortlived journey and is thus freed
to embrace ail of life's contingencies. The creative functioning
of common symbols for all men means that universal and cultural
symbols express man's struggle for humanness and give him the
possibility of meaning on his journey that is worldwide and historylong.
138. The principle that all the earth belongs to
all the people, in terms of the second level processes of cultural
commonality, means that all the symbols, wisdom, and styles from
the primordial past and the twentieth century belong to all the
people. This implies that all the wisdom of the earth is available
to all mankind to enable him to invest his unique, creative power
in the historical process, and that the creative style that every
human being and society can be released through authentic global
life styles. As this principle is realized, humanity is universally
and corporately directing its creative energy towards building
the universe for present and future generations.
140. Communal wisdom is the foundational pole of
the cultural commonality of the social process, which, affirming
the reality that all the wisdom belongs to all the people, manifests
itself in the particular dimensions of useful skills, accumulated
knowledge, and final meanings.
USEFUL SKILLS
141.Useful skills which have been developed in the
course of history belong in the public domain. Basic techniques
providing the foundation for specialized patterns of labor are
at the disposal of all. Therefore man's basic expressions through
his manual skills, community, and language are a resource for
every man's development. The development of methods and procedures
which equip the population with the capacity to perform rudimentary
and specialized skills has the possibility of being permeated
through every society. This implies that all the people fully
participate in the continued development of the applied sciences
of the world community. Specialists are available to any society
to make comprehensible the use of skills and provide a variety
of alternatives for approaching a task. This implies that the
sills of specialists and research methodologies are made available
to every person dealing with practical problems. Every society
has a repertoire o skills which is available and usable anywhere
in the world.
ACCUMULATED KNOWLEDGE
142. The accred wisdom of the world is to reform
the life journey of every man. The possibility of acquiring scientific
knowledge that enables man to comprehend himself, his community
and his environment belongs to all. This implies the equipping
of all people with a wisdom resource system for collecting, sharing,
and disseminating knowledge. The opportunity to appropriate and
articulate the artful, historical, and philosophical images of
humanness belongs to every man. This suggests the basis for the
role of liberal arts education in society. Intellectual, societal,
and motivational methodologies belong to every man. This allows
every man access to the rational patterns that enable him to symbolize
and order his social life. Accumulated knowledge then provides
men with common historical images and intellectual gestalts, therefore
enabling them to formulate methods which order intellectual data
for the sake of creating future history.
FINAL MEANINGS
144. Communal styles is the communal pole of the
cultural commonality of the social process, which, affirming the
reality that all the styles belong to all the people, manifests
itself in the particular dimensions of cyclical roles procreative
schemes and social structures.
CYCLICAL ROLES
PROCREATIVE SCHEMES
SOCIAL STRUCTU RES
147. Every man is bound to social structures which
he recreates to sustain and influence society. Man engages himself
in social aggregations, and these represent him to the world.
This implies that society through many varied levels and groupings
represents man. Al1 men's roles are significant in society's structure.
This implies that society has available to it all of the basic
roles, and that it can structure those roles through individual
creativity to meet social needs. Every man's engagement in society
is meaningful to him. This implies that the community enables
the individual to see his creativity as belonging to world society.
Consequently, social structures are created which guarantee
individual interactions and relationships that allow man to participate
in meaningful tasks on behalf of the world.
148. Communal symbols is the rational pole of the
cultural commonality of the social process, which, affirming the
reality that all the symbols belong to all the people, manifests
itself in the particular dimension of corporate language, social
art and common religion.
CORPORATE LANGUAGE
149. The basis of communal symbols is corporate language
that expresses man's relationship to life and is the medium out
of which all men create a vision of the necessary future. Language
is based on a soundimagesymbol relationship born out
of human experience, affirming, ordering and evaluating that experience.
Man uses his interior deeps as well as his external experience
to communicate his basic images. Linguistic structure reflects
a dynamic world view and invents new forms of communicating the
common life style. The communication of a dynamic world view and
common life style is achieved by a common, flexible, and precise
linguistic structure. All men have the responsibility for universal
communication. Man is radically selfconscious regarding
words, language, and conduct in order to respond to demands of
a changing society. Language as a creative dynamic gives each
man the ability and responsibility to articulate reality to himself
and to every other man.
SOCIAL ART
150. Social art, which is the episodic rearrangement
of life images, gives every man the opportunity to discern the
irrational and the rational realities of life and grasp the transcendent
reality of the cosmos. Interior awareness enables every man to
appropriate the depths of life by objectifying both the absurdity
and the wholeness of life. Art forms emerge to enable the masses
to deal commonly with interior consciousness. Eventful consciousness
enables a society to make sense out of historical events and bleed
out an image of its own potential destiny. Continually created
art re-mythologizes historical events, revealing meaningful destiny
for the total society. Radical projection reveals sheer possibility
and awakens the imperative to create the future. The role of the
artistguru is valued by society in releasing creative potential
for the invention of social humanness. Social art transcends language,
racial, national, and even temporal barriers, allowing all men
to objectify the human situation and participate in the common
flow of social consciousness.
COMMON RELIGION
151. In every cultural milieu, the intensification
of consciousness-the objectifying, naming, and celebrating of
man's relationship to the final reality-is embodied in changing
ways through forms of common religion. The intensification of
consciousness through unifying icons, the commonizing entities
that evoke awe in the space and time of people, is embodied by
all people. The effective functioning of icons for all men means
that every man has an opportunity to symbolize his unification
with the totality of life, both the knowable and the unknowable.
The ceremonial acting out of the common depth experiences of life
tells a man who he is in relationship to his time and place in
history. The effective functioning of common rites for all men
means the acting out of commonizing experience which rehearses
the relatedness of the population to the deeps of life. Above
all, the inclusive myths or foundational stones which articulate
the primordial patterns of humanness are great gifts tobe claimed
by all men. The effective functioning of inclusive myths means
the elaboration of the images of man, the enrichment of communal
memory and the renewal of destinal anticipation. The effective
functioning of common religion means that man guards and honors
the Mystery during the course of the conscious experience of his
awesome but shortlived journey, and is thus freed to embrace
all of life's contingencies.
152. The revolutionary principle that all the earth
belongs to all the people is thus seen in the decision that all
the gifts of humanness belong to all the people as manifested
in the particular concretions of the third level cultural processes.
This implies, in the process of developing the communal styles,
for instance, that the family be a basic unit that supports the
communal welfare.
153. Every new life is thrust into a human community
that offers him the symbolic and stylistic expressions with which
to claim the meaning of his unique existence. The fixation on
Eastern mysticism or on astrology is a manifestation of the spiritual
aridity man experiences and demands that a radically new symbol
system be created. For example, the principle that symbolic descriptions
of the final meaning belongs to all is another way to affirm the
decision that all the gifts of humanness belong to all men.
154. Useful skills is the foundational pole of communal
wisdom, which is the foundational pole of the cultural commonality
of the social process, which, affirming the reality that all the
skills belong to all the people, manifests itself in the particular
dimensions of basic techniques, inclusive technologies. and supportive
techniques.
BASIC TECHNIQUES
155. The basic techniques of manipulative, communal,
and linguistic dexterities, as the foundation of all other useful
skills, belong to all the people. The basic skills that allow
men to carry out selfcare and shape their humanness are
a resource for all men. These skills enable men to participate
in global society. Etiquette, manners, and ritual procedures essential
to participation in culture can be acquiredby all. This
gives every man the foundation for recognizing how his own culture's
patterns are related to the entire global context. A common system
of verbal symbols available for all men enable them to communicate
meaningfully and expressively in the mode of their own culture.
This communicative ability enables man to tell his life story
within the context of the whole society's story. Because these
basic techniques enable all other human skills, every man's selfconscious
grounding in the techniques of his own culture implies for him
an intensified consciousness of his cultural relatedness.
INCLUSIVE TECHNOLOGIES
156. The resource of inclusive technologies is the
organization and application of useful skills which allow a society
to perform rudimentary and specialized functions. The methods
and technologies of agriculture, machine operation, and conveyance
mediums are available to all. This implies that these techniques
are organized to ensure their interaction rather than competition.
The knowledge of communication, monetary, and managerial techniques
is necessaryfor men to engage in social exchange. This implies
the formation of a fiscal exchange and an inclusive network of
communication through sharing the techniques of exchange. Social
techniques which equip the personnel to maintain systems of human
participation belong to the global domain. This implies designing
systems of health and human engineering which ensure the continued
wellbeing of individuals and the society as a whole.
This implies the necessity of continued development of applied
sciences of the world community.
SUPPORTIVE TECHNlQUES
157. The supportive techniques develop and direct the society's basic skills and technologies insuring that research and specialized wisdom are available to all the people. Service competencies provide the methodologies forcommunity services that assure assistance to individual needs. This implies structured care for all members, adequate community services, and comprehensive learning methodologies. Specialist competency provides for the sharing of unique expertise, basic skills for maintenance, and development of society within methods of design. This implies that every community has access to medical, legal, and technical advice. Research competencies relate to global needs in allowing all people to share in the advantages of research, development, and use of skills and techniques. This implies that research is conducted according to the priorities and needs of the global society. Societal supportive techniques imply that the comprehensive context, the skills of specialists, and the research methodologies of each society are made available to every person in the world in dealing with practical problems.
158. Accumulated knowledge is the communal pole of
communal wisdom, which is the foundational pole of the cultural
commonality of the social process, which, affirming the reality
that all the knowledge belongs to all the people, manifests itself
in the particular dimensions of scientific knowledge, human wisdom,
and formal methods.
SCIENTIFIC KNOWLEDGE
159. The possibility of acquiring scientific knowledge
that will enable man to comprehend himself, his community, and
his environment belongs to every man. All the understanding that
man has of his internal nature and responses determines each man's
response to life. This enables every man to understand continually
and recreate relevant patterns of life's interrelationships. The
study of man's dynamical associations in groups and societies
benefits social awareness. This enables every man to discern patterns
of sociality that promotes the development of an integrated network
of global human consciousness. The accumulated knowledge of this
physical universe is for every man's utilization. This enables
man to participate in the decisions relevant to all life processes
and the physical universe. The expanded availability of scientific
knowledge equips allpeople with a wisdom resource system
for collecting, storing, and disseminating knowledge.
HUMAN WISDOM
160. The opportunity to appropriate and articulate
the artful, historical, and philosophical images of humanness
belongs to every man. The creativity, culture, and wisdom of every
society belongs to every man. This implies that the artful humanities
will enable every man to capture the gifts of literature, poetry,
and prose in its various motifs. All the historical facts, patterns,
and interpretations are available to all the people. This implies
that history is a powerful tool, utilizing a selfconscious
approach which is grounded in the immediate situation and is present
to the imperatives of the future. The philosophical humanities
enable every man to develop his revolutionary principles to cope
with the demands of the future. This implies there will be global
breakthroughs of creativity in communicating philosophies for
all men. Thus education for all will have a grounding in the historylong
and worldwide perspective of the liberal arts.
FORMAL METHODS
61. The formal methodologies which enable the breaking
loose of the intellectual, societal, and motivational dimensions
of life belong to every man. Intellectual methodologies are needed
by all men to organize and communicate in rational patterns the
data that he has grasped. This implies a thorough grounding in
such methodologies as charting, pedagogy, and gestalting. Societal
methodologies are needed by all men to create and sustain their
operating in his society through such methods as problemating.
Motivational methodologies are needed by all men to allow them
to envision and mirror themselves as those who accomplish the
necessary deed in history. The implication of this is the necessity
to share methodologies for creating selfconsciousness to
help man symbolize his life and illuminate its meaning in society.
162. Final meanings is the rational Pole of the communal wisdom. which is the
foundational pole of the cultural commonality of
the social process, which, affirming the reality that all the
final meanings belong to all the people, manifests itself in the
particular dimensions of individual integrity, social morality,
and ultimate concern.
INDIVIDUAL INTEGRITY
163. All men have claim to the opportunity to participate
selfconsciously in life's ultimate question. "Who be
l?" within the framework of all life's theological and philosophical
positions, enabling man to grasp his destiny. Every man's integrity
is based on the fact that his life with all its accumulated experiences
is a gift belonging to the world. Recognizing life's situations,
he decides and acts in radical respect for his intuitions, his
inherited ethical code, and his relationships with his meditative
colleagues. Every man knowingly confronts his own gifts and makes
a decision. In the maze of possibilities he is permitted to act
by internalizing all that impinges on himself and recreating it
meaningfully. Every man can face his selfunderstanding by
acting responsibly and honoring that action as a creative act
in history. He is then unafraid to act freely and responsibly,
seeing his deeds as the foundation of history. This implies a
methodology which enables each person to face responsibility and
discipline, thus illuminating his own meaning in light of all
past struggles for meaning.
SOCIAL MORALITY
164. All men have claim to a social value system
which creates opportunities for man to participate in life commitments
in particular situations with responsibility and discipline. An
aspect of social morality is the inherited community understanding
of pluriform social relatedness which enables every man to contribute
to history. This implies a universal web of responsibility relating
the individual to groups and group to group. A second aspect is
the formal, as well as informal, covenants which exist to form
and guide the intricacy of social interaction. This implies the
existence of such codes as the Decalogue which specify responsibility
for the common good in the light of commonly understood covenants.
The final aspect of social morality is the state of human freedom
for all that is inherent in responsibilitytaking. Implied
is the enablement of universal corporate decisionmaking
to nurture and sustain that freedom. This implies an educational
structure which equips man to appropriate ethics and ultimate
obligations of a global society through the creative use of time,
skills, and energy.
ULTIMATE CONCERN
166. Cyclical roles is the foundational pole of communal
styles, which is the communal pole of the cultural commonality
of the social process, which, affirming the reality that all the
cyclical roles belong to all the people, manifests itself in the
particular dimensions of emerging generation. established adults.
and community elders.
EMERGING GENERATION
167. The emerging generation supports and calls into
question the current social values in light of a global context.
As the potentiality for the future, the emerging generation contributes
to the society as it is molded and disciplined by established
values. All the wisdom of the past is a resource for the training
necessary. The emerging generation has structural care at each
level of maturation to ensure continued growth in responsible
participation. The implication is that the emerging generation
participates respectfully in established social structures while
testing the structures for futuric application. The emerging generation
is recognized as a group of persons with equal opportunity to
contribute their unique gifts and participate in societal function
to the degree of assumed responsibility. Thus every culture is
held accountable for practical experience resulting in the fullest
expenditure of the potential energy awaiting release in the emerging
generation. Therefore, the current social values of the society
will be called into question or supported as the emerging generation
weighs up current global social needs in the light of traditional
heritage and life image pattern.
ESTABLISHED ADULTS
168. Established adults maintain the supportive framework
particular to a society and hold the values of the society before
the rest of the community. One aspect of this principle is that
the established adults provide society with the unbroken involvement
of the family. This implies that society moves into a future which
is based on the past. The second aspect is that established adults
operate the structures which exist to support, serve, and manage.
This implies that society derives its stability and polity from
established adults. Community values are pronounced and perpetuated
by this age group. This implies that society's values stem from
the role of the established adults. Thus this role is vital to
the transitional ongoingness of a society's life style.
COMMUNITY ELDERS
169. The role of the community elders is to embody
historical insights of the globe, to provide a resource for service,
and to stand as a symbol of humanness to all the people. The elders
represent and maintain the insights and the wisdom of the global
heritage for all mankind. This implies setting a stabilizing context
for the other generations by providing a broad perspective with
deep historical roots. The elders are a resource for a variety
of services to the society out of their accumulated experience.
Thus additional manpower is available for the operation of the
society and for giving experienced guidance to others. The depth
of humanness embodied by the elders makes them a symbol for the
whole society. This implies that they hold the rest of the community
accountable for being selfconscious before the final and
universal realities of life. Community elders provide a stabilizing
global perspective for change, guidance for necessary social processes,
and accountability for depth humanness.
170. Procreative scheme is the communal pole of communal
styles, which is the communal pole of the cultural commonality
of the social process, which, affirming the reality that all the
procreative schemes belong to all the people, manifests itself
in the particular dimensions of sexual framework, marriage institutions,
and nuclear family.
SEXUAL FRAMEWORK
171. The sexual framework releases the full creative
potential of man on behalf of all mankind by delineating arenas
of encounter with the mystery of the other. The intentional acting
out of corporate and solitary images of male and female is in
every society. This implies that the sexual framework clarifies
and enables all human aspects of encounter with the other, for
example, the emotional, the sexual, the intellectual, and the
missional in the midst of rapidly changing society. Every community
develops roles that reveal the fundamental significance of what
it means to be a man or woman. This implies the need for delineating,
in the face of the encounter with mystery the framework necessary
to enhance malefemale roles. Age and sex are the basis for
unique role designs which enable creative .participation in society.
This implies that role distinctions are necessary and must be
released from their stereotypes. This implies operating within
a framework, which is recognized as relative to needs of sociality,
which honors past and present insights of all cultures, and which
implies that all men are responsible for forging out a common
stance toward upholding necessary roles.
MARRIAGE INSTITUTIONS
172. All people participate in commonly recognized
and ordered modes of relating males and females in the family
and relating the family to society. The community is responsible
for developing the preformalization procedures to initiate
and to reveal the depth meaning of the marriage institutions.
This implies the responsibility of the community for the education,
ritualization, and care of a couple intending to enter into a
covenantal relationship. The community is responsible for authorizing,
symbolizing, and sustaining marriage covenants. This calls for
rites of passage which speak to every man, symbolizing the sacredness
of the covenant and the mutual responsibility between the family
and society, and also for structures which sustain the family
through continuing mutual accountability. The global community
develops a common understanding of possible roles within the family
and society. This implies that each culture invents role patterns
for husband and wife appropriate to the times and the futuric
vision. The overall implication is the need for depth human images
and structures which catalyze human consciousness permitting the
creation of multiple forms of marital institutions across the
globe.
NUCLEAR FAMILY
173. The nuclear family is the basic communal unit
upholding internal form for the sake of strengthening a society.
Domestic dynamics pattern the interaction of roles within family
and society, and structures the supportive and enablement pattern
of the parentchild relationships. Thus a viable and comprehensive
structuring of relationships within the familial group embodies
missional engagement in the social processes of the globe. Familial
relationships allow each member to play the role which is necessary
for the sake of the family mission. This implies that every member
of the family develops his creative gifts and potentials, operating
out of a corporate decision to be missional. Kinship circle is
the social community beyond the nuclear family in which each individual
creates his vision and life experiences with the community. This
implies that the family has a comprehensive vision responsible
for the support and welfare of the community and directed for
the sake of the new global style. This implies that the nuclear
family is given possibility and freedom out of which to forge
a selfconscious global life style.
Social aggregation where man joins with others is
basic to all societies and offers all its people participation
with others in a creative effort to shape society. All the interest,
mores, and morale determines and is determined by all the people.
The gifts created by the various patterns of aggregation are available
to the globe. Territorial societies benefit from the gifts of
local groups. This implies the necessity for discovering ways
in which common energies and creativity of local groups can be
contributed to the total social process. Every community as it
selfconsciously appropriates the gifts of the global society
is enriched and enriches the human gifts. Inclusive communities
expand the mindset of local groups and push them into being the
global citizens they are. The inherent implication here for social
aggregation is that the social structures enable creative participation
from the local community to the global society.
BASIC ROLES
176. There is a wide repertoire of basic roles that
all men play during the course of their lives. When each man plays
a role, special rights and obligations go with it. This implies
that man always knows what is expected of him. All men are given
functional assignments based on the customs of the society and
the gifts of the individual. Thus each individual's creativity
is channeled to meet society's needs. Every man engages in the
regulation of social roles for the common good. This implies that
each man is. responsible for his own and his fellow man's conformity
to the basic roles assigned them. Basic roles give structure to
every man's journey through life.
COMMUNITY GROUPINGS
177. In every society, natural, vocational, and voluntary
organizations are structured to foster sociality as a crucial
aspect of social structures. Every man participates in the gifts
of natural socialities. This implies that the unique heritage
of all socialities is available for all the globe. Every man participates
in the gifts of vocational organization. This implies that the
wealth of experience and accumulated intellectual and existential
knowledge of vocational organizations belongs to the total community.
Every man participates in the gifts of voluntary societies. This
implies that the singular insights of humanness contained within
voluntary societies are available for the benefit of the entire
society. Therefore, all the gifts of the groupings within any
community are accessible for forging a global humanness.
178. Corporate language is the foundational pole
of the communal symbols, which is the rational pole of the cultural
commonality of the social process, which, affirming the reality
that all the languages belong to all the people, manifests itself
in the particular dimensions of expressive formation, linguistic
structure, and societal world.
EXPRESSIVE FORMATION
179. All languages, which are born out of human experience
and which affirm, order, and evaluate that experience, give every
man the opportunity to experience his particular life. With language
man can articulate and thereby appropriate his own depth experience.
Thus the places an overlay of order on the chaotic expressions
of the universe. Using language, every man assembles his experience
into an articulate form of descriptive imagery. This ordering
creates the possibility for man to express the way life comes
to him. Through his language man is able to evaluate and interpret
his situation. This implies a temporal evolutionary dimension
to language. Every man uses his interior deeps as well as his
external experiences to communicate his basic experience.
LINGUISTIC STRUCTURE
All men engage in universal communication. By creating
and transmitting his life's story, man records his uniqueness.
This enables future generations to ground their lives in the past.
In sharing the meaning he finds in life, man involves himself
in the building of a common vision of life purpose which informs
his decisionmaking process. This implies the creation of
a structure which elicits a view of each individual's unique contribution
to the evolution of history. Language is a tool of reflection
allowing man to stand present meditatively to his experience,
enabling him to seek out what the world demands and express this
journey so that others can benefit from his wisdom. The implication
of this is that a common world view through language is available
to all men. Man both molds and is molded by corporate language.
182. Social art is the communal pole of the communal
symbols, which is the rational pole of the cultural commonality
of the social process, which, affirming the reality that all the
social art belongs to all the people, manifests itself in the
particular dimensions of interior awareness, eventful consciousness,
and radical projection.
INTERIOR AWARENESS
183. Interior awareness enables every man to appropriate
the depths of life by objectifying both the absurdity and the
wholeness of life. Manifested tension forces an individual to
become aware of his internal struggles. Through the combination
of selfintrospection and awefull awareness, man develops
and solves internal problems. Internal reconstruction brings order
to the conflicts seen in manifested tension and allows man to
reshape himself to fit into futuristic social patterns. Objectified
subjectivity requires man to come to grips with internal struggles
by expressing externally an imperative to appropriate these conflicts.
Selfinduced exposure to the Mystery of life compels man
to seek an understanding of his place in society. Art forms emerge
to enable the masses to deal commonly with interior awareness.
EVENTFUL CONSCIOUSNES
184. Eventful consciousness enables a society to
make sense out of its historical events and bleed out an image
of its own potential destiny. That is, it originates each man's
awareness of his internal montage of clashing images. This introspective
process triggers a universal awareness. The struggle to understand
the moment and its impact on history and the future is instrumental
in creating art. This implies that when this triggering happens,
man examines it to see that changes have taken place in his internal
universe. Experienced transparency happens when deeper insights
into the meaning of life are dramatized for us. The implication
of this is that we are free to look for deeper meanings in all
of the dramatic events that happen in life. Art continually creates
and re-mythologizes historical events, revealing meaningful destiny
for the total society.
RADICAL PROJECTION
185. Radical projection reveals sheer possibility
and awakens the imperative to create the future. Interiorized
externality allows man to become selfconscious of all his
radically new encounters with life. This implies that every depth
encounter can be appropriated to recreate man's image of history.
Internal dialogue is that aspect of radical projection that tests
the dramas of fellow men against the shifting demands of individual
insights. This implies that basic awareness will not discount
automatically any man's creativity in the humanizing process.
Transparent creativity involves acting on the edge of the abyss
of consciousness to project the human journey. This implies that
every man is able to authentically participate in the creation
of culture. The role of the artistguru is valuer) by society
in releasing creative potential for the invention of social humanness.
186. Common religion is the rational pole of the
communal symbols, which is the rational pole of the cultural commonality
of the social process, which, affirming the reality that all the
common religion belongs to all the people, manifests itself in
the particular dimensions of unifying icons, common rites, and
inclusive myths.
UNIFYING ICONS
187. The unifying forms which commonize the awefull
encounters with time, space, and relations are an element in every
man's journey in consciousness. The corporate consciousness explodes
in the selfconscious encounter with objects and events designed
to rehearse the paradoxes of life. This implies that societal
icons rehearse the edge consciousness in relation to the primordial
selfunderstanding of a people. The intensification of global
selfconsciousness through those symbols that remind every
person of the awesome events that forged the locality of the world
must be embodied by all people. Then every society will develop
those symbols that cut across rampant individualism and hold the
shift to a global village. The intrusion of un~oidable, sheer
Mystery held in highly imaginal form must be made possible for
every single human being. This implies that unsynonymous, mindshattering
wonder stands present to every human being and to the entire social
order. The effective functioning of icons for all men means that
every man has an opportunity to symbolize his unification with
the totality of life, both the knowable and the unknowable.
COMMON RITES
188. The ceremonial acting out of the common depth
experiences of life tell a man who he is in relationship to his
time and place in history. The ways men throughout history have
ritualized the critical events in their people's lives are available
to the creation of postmodern symbolic life. This implies
a pluriform pool of rites of passage which is used to deepen global
man's sense of his journey. Again rites of community authenticity
which hold men in covenant to the goals and traditions of the
total body defend the continuance of the common purpose. This
implies the protection of central rites utilized to rehearse the
societal story, its origin and aim. The key to a society of autonomous
men is the rehearsal of ultimate encounters, the awareness of
contingent relationships to the final Mystery. This implies a
society of man selfconsciously rooted in the relationship
to being itself, who know themselves as a people in covenant to
all of history. The effective functioning of common rites for
all men implies, finally, a highly developed rehearsal of the
common experience of the deeps of life.
INCLUSIVE MYTHS
189. Above all, the inclusive myths or foundational
stories which articulate the primordial patterns of humanness
are great gifts to be claimed by all men. The interpretation of
signs of the times is inextricably bound to the fundamental recounting
of the primordial origins of a people and is everyman's heritage.
This implies the grounding of current convictions and everyday
action in a story of cosmic significance. Societal paradigms order
and evaluate life events and offer the articulation of fundamental
social meaning patterns to all men. With a corporate model with
which to interpret or measure life experiences, every man's mundane
experience is claimed by the society's historical mission. Primal
archetypes which rehearse the root meanings of a people call all
men to their mystery, depth, and greatness. This implies the releasing
of radical creativity in obedience to a people's election in history.
As a society defines its corporate significance relative to its
inclusive myths, it stands as a model of creative sociality for
all men.
191. The radical consciousness emerging in our time out of chaos, out of the collapse, out of the explosion that is the twentieth century cultural revolution reveals that all the wisdom, all the styles, and all the symbols of the earth are every man's. As man's consciousness jerks him out of the past and throws him into the relativity of the now and the unknown of the future he finds himself in a gap with no myths, symbiols, or rites which enable him to stand as the one he is and to dialogue with the depths of life. This experience of the gap is thrusting man into creation of new myths that will sustain him and give him the possibility of creating a meaningful destiny as he stands before the final reality of life.
192. In the midst of the unordered spirit breakloose
of our time, glimmers of selfconsciousness of global responsibility
are enacted as individuals and groups thrust themselves into recreating
the basic selfimages that will release man to order the
political and economic life on behalf of all. In the crumbling
structures of today, this reality is enacted as businesses engage
their employees in special human dynamics courses to enable them
to be more effective employees, in high schools and colleges where
sociology is a required course, in local churches that assume
responsibility for enabling the community to see that its own
uniqueness is a great gift and that it has a responsibility for
thrusting that gift into the global gifts and demands. This selfconscious
stance has also been assumed in the form of vocational roles,
for example in teachers who deal with a child's selfimage
to release his intellectual capacity, or artists who pour their
lives into creating images to enable man to stand selfconsciously
before his relativity and his global relationship.
191. Given the present trends across the globe, the
demand on all spirit men is to embrace the possibility of the
gap. When standing in the reality that all the gifts of humanness
belong to all the people, man is free to participate in the corporate
political order in the role of servant, to involve himself in
the corporate economic structures in the role of steward, and
to celebrate his life as dependent on and responsible for every
other life, living out of the sustaining myths of his particular
culture in the context of the globe. Therefore man defines his
role at all stages of the life journey as significant and unique,
knowing himself as an actor in the human drama on the stage of
the universe.
194. Every man who hears the cry of the twentieth
century is the man whom history calls to embody the new consciousness
that is articulated in the revolutionary principles. The decade
of the 70's is the crucial decade of the century in which form
must be given to man's radical mutation in consciousness. The
form must be that which comprehensively embraces the primordial
cries of every man and calls him to be his depth humanness. The
decision must be made which will turn the fatalistic despair of
our age into a new decision and destiny for all men. All of history
is risked in the decisions of our time; the only authentic reply
to this cry is: THESE ARE THE TIMES: WE ARE THE PEOPLE.
195. For generations yet unborn the vision is articulated
that they live their span of history in authentic, humanizing
engagement. Our task now is to transform the vision into the radically
inclusive strategic tactical systems without which the cultural
revolution rages uncontrolled and the salvation of mankind is
a mere dream. The revolutionary plan is created and implemented,
embracing the timeless in tension between the comprehensive and
particular dimensions of society. Change, stemming out of this
global vision, begins at the grass roots level, modifying, reimaging,
and creating structures to nurture the seed of humanness in civilization.
Those who read this document today are not to see its fulfillment,
yet neither are they to be mere spectators-rather they are the
builders of the bridge over which our children will carry the
tools to invent the humanness of the future out of the depths
of life.
196. People whirl in the midst of the twentieth century
and are blinded by the terrors of their vision of a thousand years
of civilization. Mankind now screams for her descendants to rise
from the tomb and prophesy a radical vision of the New Jerusalem.
As the prophets of old, the prophets of the twentieth century
experience the demand to build revolutionary structures and forge
a global commonness on planet Earth. Now is the time for the People
of God to create the radically new wineskins to hold the new wine
of our times. The Kingdom of God is at hand, and mankind's children
will live human lives.