A significant and vital movement occurring in our society, and in most societies the World over, it the emergence of the young. In the past, young people have merely been tolerated; now they are beginning to feel personal significance. Also in the past, young people were expected to patter themselves after their parents and come out much like those role models. However, a new mood has come on the young people. Though the old-timers will scoff and say that youth has always been in revolt, they have failed to consider the expanded mobility and the communication facilities that have produced not only quantitative differences but qualitative ones too. For instance, 40 percent of young adults, ages 18 to 29 year of age, motivated by social issues turned out to vote in the 2018 midterm elections. That is compared with 26 percent in 2014. And as of 2016, there are a record of nearly 11 millionaires nationwide. That is more than ever before and marks a 400,000 person increase from the previous year. Many of the youth no longer fit into stereotypical roles because there are too many individuals with too many different characteristics to make the kinds of generalization many people want. These people do not know what it is like to have only one TV in this house, or be without TV. They have the internet, have never suffered an economic depression, have mobile phones, and self-propelled skateboards. #RandolphHarris 1 of 10

Most of the youth have never known real hardships, at least not economic ones. The young of today are in many ways putting their parents’teachings to the test. If parents and authorities are going to talk about freedom, equality, fair play, sharing, love, and peace, then many people are going to have to see to it that they can follow through on such teachings. Confusion reigns. Truth and honesty are at a premium. Certainly this is one of the most exciting periods of history, with all kinds of changes being the norm. None of us will ever be the same as we once were, nor should we wish it. None of us can ever return to a previous period of life or history. However, many people today, viewing the disorder in the streets and on the campuses, wish it were over and we could get back to business as usual. This is unrealistic. Change is the name of the game. Many of the youth today will join the Establishment; many will not. We have a lot of confidence in the sense of idealism and promise shown by many of the new youth. In each of us are many varied facets of our integrated, holistic self. Notice we do not say “varied selves.” One of our earnest goals is to get away from the analytic, pluralistic way of thinking that so many of us have developed. We are not many selves. We are human beings with emerging concepts of selfhood. #RandolphHarris 2 of 10

In the selfhood of any one of us, multiple images or pictures or representations pop up. No one of them alone is all that we are. A whole diamond cannot be experienced by studying or seeing only one facet of that diamond; we must view the entire gem. Now, of course, we cannot. We cannot see all the facets of a diamond at one time, nor can we see or experience or know all aspects of selfhood at one time. Year or lifetimes many be required to experience all of the self of any one person. That includes our own self. None of us is completely aware of all that we are. None of us knows the complete answer to the question, Who am I? Part of the self is submerged beneath layers of time, experiences, feelings, and defenses, and even if some know-it-all machine or technique were devised, it is unlikely that everything could be uncovered. Furthermore, it may not be advisable to know the whole thing—if it were possible to encompass the whole thing in any one time sequence. We have buried some parts of ourselves for very good reasons. Considering all the complexities that have gone into our personalities, to know them all at once would be similar to perceiving all of history in one complete picture. How, then, are we to understand and actualize our fullest selfhood? What are the things that make it difficult? #RandolphHarris 3 of 10

A life process which shows balance and with it power of being has, in biological terms, vitality, i.e. life power. The right courage therefore must, like the right fear, be understood as the expression of perfect vitality. The courage to be is a function of vitality. Diminishing vitality consequently entails diminishing courage. To strengthen vitality means to strengthen the courage to be. Neurotic individual and neurotic periods are lacking in vitality. Their biological substance has disintegrated. They have lost the power of full self-affirmation, of the courage to be. Whether this happens or not is the result of biological processes, it is biological fate. The periods of a diminished courage to be are periods of biological weakness in the individual and in history. The three main periods of unbalance are periods of reduced vitality;they are ends of an era and could be overcome only by the rise of vitality powerful groups that replaced the vitally disintegrated groups. Biologically speaking, anxiety is more destructive than protective. While fear can lead to measures that deal with the objects of fear, anxiety cannot do so because it has no objects. The fact, already referred to, that life tries to transform anxiety into fear shows that anxiety is biologically useless and cannot be explained in terms of life protection. It produces self-defying forms of behavior. Anxiety therefore by its very nature transcends the biological argument. #RandolphHarris 4 of 10

Vitality, power of life, is correlated to the kind of life to which it gives power. Vitality is the power of creating beyond oneself without losing oneself. The more power of creating beyond itself a being has the more vitality it has. We have defined intentionality as being directed toward meaningful contents. Mortals live in meanings, in that which is valid logically, esthetically, ethically, religiously. In the development of the human race the degree to which mortals are aware of oneself as a separate self depends on the extent to which one has emerged from the clan and the extend to which the process of individuation has developed. The development of Western culture went in the direction of creating the basis for the full experience of individuality. By making the individual free politically and economically, by teaching one to think for oneself and freeing one to feel “I” in the sense that one is the center and active subject of one’s powers and experienced oneself as such. For the majority, individualism was not much more than a façade behind which was hidden the failure to acquire an individual sense of identity. Many substitutes for a truly individual sense of identity were sought for, and found. Nation, religion, class and occupation serve to furnish a sense of identity. “I am an American,” “I am a Protestant,” “I am a business person,” are the formulae which help a person experience a sense of identity after the original clan identity has disappeared and before a truly individual sense of identity has been acquired. #RandolpHarris 5 of 10

These different identifications are, in contemporary society, usually employed together. They are in a broad sense status identifications,and they are more efficient if blended with older feudal remnants, as in European counties. In the United States, in which so little is left of feudal relics, and in which there is so much social mobility, these status identifications are naturally less efficient, and the sense of identity is shifted more and more to the experience of conformity. Inasmuch as I am not different, inasmuch as I am like the others, and recognized by them as a regular fellow, I can sense myself as “I.” I am—“as you desire me”—as of the pre-individualistic clan identity, a new herd identity develops, in which the sense of identity, a new herd identity develops, in which the sense of identity rests on the sense of an unquestionable belonging to the crowd. That this uniformity and conformity are often not recognized as such, and are covered by the illusions of individuality, does not alter the fact. The problem of the sense of identity is not, as it usually understood merely a philosophical problem, or problem only concerning our mind and thought. The need to feel a sense of identity stems from the very condition of human existence, and it is the source of the most intense strivings. Since I cannot remain sane without this sense of “I,” I am driven to do almost anything to acquire this sense. #RandolphHarris 6 of 10

Behind the intense passion for status and conformity is this very need, and it is sometimes stronger than the need for physical survival. What could be more obvious than the fact that people are willing to risk their lives,to give up their love, to surrender their freedom to sacrifice their own thoughts, for the sake of being one of the herd, of conforming, and thus of acquiring a sense of identity, even though it is an illusory one. To be loved means to be alive, to be rooted, to be at home. Every adult is in need of help,of warmth, of protection, in many ways differing and yet in many ways similar to the needs of the child. It is surprising to find in the average adult a deep longing for the security and rootedness of a loving home? The person who does not belong to the same clan is considered as alien and dangerous—as not sharing in the same human qualities which only the clan can possess. We either approach or are attracted to those things we life, or we avoid or are repelled by those things we dislike. You are a child of your parents, the sibling of your sibling, the friend of so-and-so, the enemy of such-and-such, and you perceive yourself and your World in terms of these various people and experiences. You may have fond memories of an old house, the family homestead, or a broken-down shanty, in which you spent your younger days. That house, or your experience of it, has become part of you. If the memories are somewhat less than fond, they still have developed something in you. #RandolphHarris 7 of 10

The memories we have are the part of us that comes to life when we think or hear of houses, homes, or dwellings. We have pictures or images o these experiences and they have much to do with our present perceptions and thoughts and with how we will react to things. As a complex and highly variable individual we have a multiplicity of motivations, things that push or pull you to behave the ways you do. If someone insists he or she knows the things that makes all human begins tick, be charitable; that person is well-meaning, but misguided! No one experience or thing causes all behavior, nor is it even likely to be the most influential thing in the total life of large groups of people. Human’s behavior is multi-determined, caused by a whole smorgasbord off actors. First of all, of course, we have to look at the importance of our physiological motives. These needs, usually involving some kind of tissue lack or tension, are vital for physical survival or well-being. We develop attitudes and emotional reactions to these needs that become definite part of the composite self. We then have the acquired or secondary motives, usually social in nature, involving other people in some way. We develop feelings and attitudes about these as well, and another set of facets is added to the gem of selfhood. #RandolphHarris 8 of 10

One might think that all we are doing is taking flat experiences or attitude and pasting them on a raw, blank personality, and in the end coming up wit a gem or mosaic of human selfhood. In fullest terms, the analogy is pitifully inadequate. Humans are much more than a surface covered with mosaic. These varying aspects of selfhood run throughout the person’s being, connecting and interconnecting with each other. There are organic as well as functional connections. Some go together structurally as part of the system or systems. Others go together functionally, meaning that they work together or on each other or as part of a larger and more complex system or process. The complexity can never be fully or meaningfully depicted in any graphic forms. Some people distort their own great discoveries because they may have some unsolved problems. Certainly courage is a function of vitality, but vitality is not something which can be separated from the totality of mortal’s being, language, creativity,spiritual life, and ultimate concern. One of the unfortunate consequences of the intellectualization of human’s spiritual life was that the word spirit was lost and replaced by mind or intellect, and that the element of vitality which is present in spirit was separated and interpreted as an independent biological force. Mortals were divided into bloodless intellect and a meaningless vitality.#RandolphHarris 9 of 10

The middle ground between them, the spiritual soul in which vitality and intentionality are united, was dropped. At the end of this development it was easy for a reductive naturalism to derive self-affirmation and courage from a merely biological vitality. However, in mortal nothing is merely biological as nothing is merely spiritual. Every cell of the mortal body participates in one’s freedom and spirituality, and every act of one’s spiritual creativity is nourished by one’s vital dynamics. Unity is a virtue that combines strength and value, the power of being and the fulfillment of meaning. Vitality and intentionality are united in this ideal of human perfection, which is equally removed from barbarism and moralism. Pure vitality in humans is never pure but always distorted, because human’s power of life is one’s freedom and the spirituality in which vitality and intentionality are united.The biological interpretation of courage is a matter of fate. It is the power of self-affirmation. One cannot command courage to be and one cannot gain it by obeying command. Religiously speaking, it is a matter of grace. Humans are in the likeness of God; hence all people are equal—equal in their common spiritual qualities, in their common reasons, and in their capacity of love for humanity. We have no other source of knowledge than that which the Lord himself feels it is important to give to us in our Earthly condition. #RandolphHarris 10 of 10