The problem of multicultural relativism then appears to be trying to find equality by looking for inequality, the way before Kahneman we looked for rationality by pointing out irrationality, or the way psychology tries to find peace by studying psychopaths. That is the hope of Human Dynamics, to offer help on how to be human, by studying humans, while not dictating what manner of human one might want to become. Study the chaos, meditate on order, and then try to create the one out of the other, in both directions. Just as we use our reasonability to maximize the utility of our unreasonability, so we must leverage our inequality to the maximal utility of our equality. In this regard, we must attempt to carve the future out of our past as opposed to the interminable battle between the two. The counseling relationship again offers an example of how this transition occurs on the individual level, stressing the integration of the past into the present to provide a more stable foundation upon which to sculpt the future (Wilber, 2000).
The dangerous conflation between white privilege, which is a commentary on relative starting position, and white supremacy (hooks, 2000), a monocultural internalization of dominance, is where the search for inequality must fail, as the privileged can no more help the accident of their birth than can those oppressed by the accident of their own. This is the same danger we face with any prejudicial assumption: it a confusion of the fact of privilege with the merit of that same privilege. That is, it is an assumption of the importance of that privilege to the person's self-worth. Just like with race, nationality, gender/sexuality, age, physical/intellectual capacity, or socioeconomic status, one cannot always choose their initial positioning, or physiological makeup, but one should have the liberty to choose the importance of each of those characteristics to how that individual appreciates the fact of being.
The developmental model is intended as an illustration of how this empowered inclusivity founded upon gnostic humanism has been observed to progress in the development of a given individual, primarily informed by the western academic tradition. That being said, the hope is an inclusive understanding of the entire human condition to cull out some of the more painful ways that we perpetuate the systemic injuries we continue to inflict upon each other. There are many other traditions that offer additional clarity on the nature of our experience both collectively and as individuals, and some of them are represented in the model. There is, of course, by nature of the inclusive ideological framework, always room for more understanding. The Hitchhiker's Guide to Reality is always looking for more field researchers, as it were.
We live in a flawed and painful world. The reality that I am painting of social equity and a universal autonomy might seem like a fairy tale, and in a sense that is exactly how it is intended. Fairy tales are not intended to teach us that evil exists. We all live here; we know intuitively that evil exists. Fairy tales teach us that monsters can be defeated (Chesterton, 1909). Balancing the reality of our collective monsters with the hope a different reality is always a struggle in light of how large, complicated, and intractable the social and physical world around us can be. I am suggesting, as has been suggested by many sages through the years, that we create the world we want to share by living the way we want to live. Actualization is the turn from discovery to determinism in the life of an individual, awakening as an agent of intentional change from our default position as agents of inadvertent change. The proliferation of empowerment in collaboration depicted in the different fields of artistic expression suggests that the general societal consciousness is evolving to the point that we are willing and able to accept our collective place as solitary agents of change in a malleable reality.
Here is the fun part: the next age of humanity has an open opt-in policy. A benefit of this open-ended invitation to the future state of humanity is the respect for people who choose not to opt-in. They can always make the decision to join later, and their latent potency merits respect even if never actualized. If you want to be an empowered agent of change in the verse, and are willing to accept the associated collective responsibility, you can decide to be one. Let's come up with a new name. In age of homosapiens we were characterized by this increasing discovery, or wisdom. In that vein, perhaps an appropriate name for our more intentional collective would be homopotensciens, humans empowered by knowledge.
The development model intended to accompany this work is built on these three fundamental premises, each in turn informing the others. The first is the principle of Reflexive Humanity: anything that is true about each of us is a significant fact about the nature of all of us, and the reflexion, anything that is true about all of us is an important thing about the nature of each of us. That is to say, that it is only the experiences common to the universal human that can be generalized to the universal human experience. The second is just the establishment of that central tenant of gnosticism, the principle of Subjective Reality: exclusive to humanity alone is the privilege of creative autonomy. The third is the principle of Collaborative Potentiality: the degree of change a human being is capable of asserting in any given context is bounded only by the number of humans collaborating in that pursuit, given the form E=Mc^3, where E is the effective change of the collaboration, M is the number of actualized members of the collaboration, and c is the lowest common denominator of Rate of Change among those members.
With these three general principles defining our paradigm, I hope to help empower non-professional educators to be more intentional in their educational interactions to our collective benefit, using the accompanying development model and the environmental curriculum to develop programs to that end. The critical skill of human potentiality is now change agency, or the ability to identify and leverage Human Dynamics, because we collectively are the strongest force in the universe, therefore the preeminent skill is the directing of such, and our greatest hurdle cultivating an ethics of the same. One could consider this model, then, the cultivation of the cultivation of change agency.