1. "The New Individual in the New Society," a residential weekend course, is designed to enable men, women and youth to authentically deal with the social and individual crises of the twentieth century. It claims the realistic possibility for every man to live his life fully. It demonstrates practical methods of social engagement. It offers new images of what it means to be a man, a woman, a youth. It illuminates the social struggles between man and man, between group and group and between nation and nation. It envisions a new society, invented out of every human being's gifts, not as an impractical dream, but as a present reality. It reunites each person with his own deep human uniqueness. In each of the five sessions from Friday evening through Sunday noon, contextual lectures, participatory think­tanks and reflective conversations allow significant sharing of the common life experiences of the participants. For some of the sessions, men, women, and youth meet as separate groups, to deal with the particular issues which arise from their unique social roles and functions. "The New Individual in the New Society" is designed for secular man. It is designed for local man concerned about renewing his own grassroots community. It is designed for cosmopolitan man, sensitive to the demands for new forms of society across the globe. It is designed for the businessman, the politician, the professor, standing in his job, his community, his family, aware of their co ~ apse and haunted by his own sense of lost significance. To such a man, "The New Individual in the New Society" may well be the key which unlocks his creativity to rec e ate his self­hood and his society.

2. "The New Individual in the New Society" is the most recent course in the curriculum of The Ecumenical Institute. For the past twenty years The Ecumenical Institute, an international network of churchmen, has engaged in research, training and demonstration programs on behalf of both the religious and civil structures of the world. During the summer of 1971, The Ecumenical Institute conducted a Research Assembly on the New Social Vehicle. One thousand people from across the globe spent four weeks analyzing the processes, dynamics and trends in today's world, and creating proposals to resolve the major contradictions to a fully human world for all men. "The New Individual in the New Society" is one of the many new programs which are emerging from that research. The Ecumenical Institute also conducts demonstration projects in the comprehensive reformuation of local community, and in the nation­wide simultaneous renewal of local congregations in an ecumenical context. Because of this three­fold emphasis, the training available through the international faculty of the Ecumenical Institute is informed by both concrete experience and disciplined intellectual effort. This twenty year experience has informed the structure, content and methods of "The New Individual in the New Society."

3. This course is a response to the kind of statement made by a successful suburban businessman: "Man's greatest gift­­his unique complex life possibilityis rarely more than lightly tapped. The true potential for life meaning lies dormant in each of us. No man, whatever his age, can ­­ nor would he ­­ deny this truth about himself to himself. There is challenge in the simple unavoidable truth that we just do not live our lives to the extent that we might. The other 2/3rds" of most men­­the explosive unused power of meaning always in our dreams­is somehow written off as unattainable­­yet it is always our goal. It is a statement which could have been written by any man today, for the scientific, urban and secular revolutions sweeping the world have ripped away all former patterns for defining who we are, what we can do, and how we will continue to grow. This loss of confidence, self-hood has been intensified by the simultaneous crumbling of social structures out of the past. And as man's confidence and courage have continued to wane, he has abdicated his responsibility for directing the historical process; lead 'ng to an increased sense of guilt and an ever deeper failure of nerve, and subsequently an ever­deepening sense of separation from the society which both nurtured him and is the product of his own creation. This reinforcement of paralysis of vision and action point to the utter necessity of remotivation before a new society can be adequately envisioned and created. And such remotivattion begins with seeing how the guilt and inadequacy man experiences is not because of person~1 psychological perversion, but is the result of social and structural crisis and that there are means available for dealing with this crisis. 'This New Individual in the New Society" provides such means. Its five sessions are: Man and the 20th Century Crisis; Economic Process and Vocation, Political Process and Engagement; Cultural Process and Style; Symbolic Process and Significance.

4. The remotivation of man today begins with man's relationship to himself­­his age, his sex, his nistory. This is the arena of individual integrity, once a reality as real as apple pie, but clearly collapsed since the cultural revolution. A new grasp of individual integrity is the only thing which can overcome man's deep sense of inadequacy today. An examination of the basic life phases of man (youth, ealy adulthood3 established adulthood' and aged) allows an individual to see his age as significant and powerful. The 35­year­old woman trying to be 16 has no possibility of integrity for she has denied the basis of her being. Likewise the recovery of clear images of one's sex as man or woman is crucial to sense of integrity. '~he unclarity of today's youth about the unique gift of masculinity and femininity reflects a more widespread loss of sexuality than many have been willing to admit. And the recovery of sexual roles lies in getting beyond the current occu­~ational ce~rus on to their roots in all time and in every culture. Finally, manis integrity as an individual rests on the possession of an image of history, its origin and aim ­­­ and his own inseparable relation to it. For individual man, an integrated' imaginative understanding of universal history is of far greater value than a detailed, supposedly objective and factual picture of the period from 1850­1890 in Texas.

5. As important in the remotivacion of man as the recovery of individual integrit is an accompanyirg' recovery of the understanding of the individual within society. The farmer or blacksmith of small town America had ilrmediate experience of his participation in the life of his neighbor. But the fragmentation and complexity of contemporary society has made it difficult for man to see how greatly his individual acticn dc,es indeed impact the whole of society. Only a picture of the whole social procc,.ss can being a fresh burst of creativity and release into individual man's participation in his work, his community, and his family. Because we live in a global economy today, man's sense of significan't work can be re­grasped when a picture of the economic process is given him which is as clear as actually watcl­hing the grain being ground into flour for one's neighbor to cook with. Similarly man's cry for more concrete participation the decisions which affect his destiny can be answered only on the other side of seeing how urbanization has made evemy local community the center of a vast universe of relationships. A new form of local autonomy is upon us, re­integrating man into his society, but can only be realized through clear pictures of the interrelatedness of the whole of society. At the nears of man'a relationship to society is his family, the primal unit of every society. And where ever one goes in today's world, he meets open admission that the family is in crisis. In addition to a new understanding of the ages of man and his sexuality, a self­consciousness about the covenantal basis of the family and all subsequent sociE1 entities is necessary. Seeing the many forms the American family has already had, gives men today the courage to decide the future shape of the family.

6. The graduate of"The New Individual in The New Society," whatever his age, sex or social station, is a new man, deeply grounded in his own selfhood. He has been freed to his own potential. He knows his vocation as creative expenditure on behalf of society itself. He knows authentic social engagement, deciding on behalf of all men the shape of the future. He knows himself to be educated with all the wisdom of every culture throughout all time. He experiences himself as the style which will renew his family and his community. He is aware that his own journey through life phases is significant. He will stand firm in the midst of social collapse for he has truly appropriated his situation as his gift. He is therefore able to effect ively, sensitively, wisely create the structures e! society which will shape the future for all men.

7. When such new men 3oin together across the globe, something happens in the depths of every community. A new social life is born. The torn fabric of society is rewoven. The distorted imbalances are shifted. New structures are created; existing structures are renewed. Every man is cared for. Every man's gifts are honored. Social change is embraced, not for its own sake but for the sake of all men everywhere, No longer does history "happen" ­­ it is created. And it is created authentically only when awakened people hold a vision of what society might be and dedicate themselves to bringing that vision to concrete reality. Such a body of awakened people s the premise of ''The New Individual in The New Society."