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NOETIC SCIENCES REVIEW # 37, PAGE = 04
SPRING=20 1996

The Rise of Integral Culture

By=20 Paul H. Ray

'It was the = best of=20 times, it was the worst of times.'=20

So begins Dickens' A Tale of Two Cities, set in 1789 in = Revolutionary=20 Paris at the upsurge of modern politics. We could say the same as = we begin=20 our own story of whatever is welling up to replace modernity at = the end of=20 the twentieth century. Looking at the decline in incomes for North = Americans, or at the perilous state of the environment around the = planet,=20 many of us quite reasonably feel that this time in our history is = one of=20 unparalleled danger. It is not hard to see how a series of = disasters=20 superimposed on each other could lead to a decline in = civilization. It is=20 just as easy to find doom-sayers among today's pundits as it was = in 1789.=20 Does that mean we're still looking through distorting eyeglasses = supplied=20 by our own ancien regime-eyeglasses that reflect anachronistic = interests=20 that are not necessarily our own? I think so.

Instead, let's consider an alternative point of view that runs = against=20 everything we read in the daily papers. The alternative is this: = The=20 opportunities before us are just as real as the dangers. Our = future is not=20 an inevitable slide into poverty and despair. But this does not = mean=20 celebrating our inevitable progress into a golden future of = endless=20 consumption as described by ad agency flacks. Life is harder and = more=20 upsetting than that.

At the threshold of a "Great Divide" in history such as this, = the worst=20 upset may be to know you are at a watershed where the given world = diverges=20 sharply from everything you have known, and have been, into the = unknown.=20 Changes from one kind of civilization to another do not happen = often in=20 history: the invention of agriculture, the rise and fall of = conquest=20 states and empires, the coming of industrialism and urbanism. An = earlier=20 generation may have been perfectly justified in discounting any = further=20 such radical changes. We cannot.

In the next two decades our world will either be dramatically = better or=20 dramatically worse. The one thing that cannot happen is just "more = of the=20 same". Most trends of the past are simply not sustainable. The era = of=20 obvious steps to progress is gone, and we face the Great Divide. = It really=20 could go either way: Our future is not foreordained.

We are at a tipping point in civilization. This means we have = to be=20 ready to choose a good path. The quality of our "image of the = future", and=20 the quality of our creative efforts based on it, will determine = which way=20 our future develops over the next generation or two. All that is = certain=20 is that the stakes have been raised.

Three=20 Worldviews

On a centuries-long time scale, we have seen the rise of modern = cultural forms; and also, as many have recently argued, the = decline of the=20 Modernist paradigm. The central thesis of my research is that we = are=20 seeing the emergence of a new cultural form, Integral Culture-a = new,=20 constructive synthesis of Modernism and its antithesis, = Traditionalism-a=20 synthesis which moves beyond both while not rejecting either. A = defining=20 characteristic of Integral Culture is that in synthesizing these = other two=20 value systems it simultaneously legitimizes the Western world's = deepest,=20 common past and aims toward a transformative future. As a result, = in its=20 transcendence of the dichotomy of Traditionalism and Modernism, = Integral=20 Culture manifests a distinctive toleration for ambiguity-beyond=20 either/or.

Compared to the rest of society, the bearers of Integral = Culture have=20 values that are more idealistic and spiritual, have more concern = for=20 relationships and psychological development, are more = environmentally=20 concerned, and are more open to creating a positive future. = According to=20 my research, this group comprises about 24 percent of the adults = in the=20 US, or about 44 million people. If indeed an Integral Culture is = emerging,=20 we are experiencing a very unusual time in history-for change in = the=20 dominant cultural pattern happens only once or twice a = millennium.

There are three different streams of cultural = meanings and=20 worldviews that lead to what we can measure at this point in time: = Traditional, Modern, and Transmodern. (See Chart Below) = Each gives=20 rise to present-day observations of three different subcultures of = values.=20 I have called the bearers of these subcultures of values = Heartlanders,=20 Modernists, and Cultural Creative.

My research findings show that values and worldviews differ=20 systematically by subcultures. In this article, I argue that these = differences depend on the cultural era in which they were formed.=20 Typically, cross-sectional surveys yield data that describe = isolated=20 moments in time. However, in a survey about culture, the data are = measures=20 of a trajectory that reaches back centuries. For example, the = results of=20 the "American Lives" survey reveal that today three different = worldviews=20 are "out there", whereas just a generation ago social researchers = could=20 find only two: Traditional and Modern. Because of the perceptual = lag that=20 is common in our public discourse, we still talk publicly as if = there were=20 only these two.

This new perspective on worldviews, values and subcultures is = not just=20 an analytical distinction: Where our culture is today is very much = a=20 function of where it has been. This is shown in the chart above, = which=20 suggests that the dominant imagery of each current worldview in = this=20 survey was formed in a fairly recent historical period in the = US.

However, each of these three worldviews reflects a stream of = meanings=20 and cultural concerns that predates the dates shown.

  • The roots of today's = Traditional stream=20 can be traced to Medieval Europe, through traditional Catholics = and=20 Protestants reacting to the rise of secular Modernism after the=20 Enlightenment, up to the anti-democratic Right that persists = today. In=20 more recent times in the US, Traditionalism can be traced also = to rural=20 and nativist (racist, anti-foreign) movements from which = nineteenth=20 century fundamentalism arose in reaction to Modernism in its = North=20 American form. Today's Heartlanders believe in a nostalgic image = of=20 return to small town, religious America, corresponding to the = period=20 1890 to 1930. It is a mythical image, vociferously held for all = that,=20 and defines what they believe are the good old "traditional" = American=20 ways.

  • The beginning of Modernism dates from = around 500=20 years ago in Europe at the end of the Renaissance, and continued = to=20 spread beyond Europe to its colonies throughout the period. = While=20 Modernism may in part be seen as an overthrow of authoritarian = political=20 and religious controls, it has important roots in the urban = merchant=20 classes and in other creators of the modern economy, in the rise = of the=20 modern state and armies, and in the rise of scientists, = technologists,=20 and intellectuals. The imagery and worldview of today's North = American=20 Modernism of post-1920s is already late-Modernism, with = nineteenth=20 century roots in European intellectualism and in US urbanism and = industrialism. Conservatives tend to idealize the 1920s or 1950s = version, while liberals-to-moderates tend to a set of idealized = 1950s=20 and 1960s images, and are more open to new ideas. =

  • The roots of today's Transmodernism = appear to be=20 in part in the esoteric spiritual movements that grew out of the = Renaissance and continue to today in the rise of new religions, = and also=20 in the transcendental movement of the early to mid-nineteenth = century=20 with Emerson and the Transcendentalists. They are also found = worldwide=20 in the writings of various intellectuals of the mid-twentieth = century,=20 in the New Age movement, in the humanistic psychology and = transpersonal=20 psychology movements, in the ecology movement, and in the = women's=20 movement, which all date from the 1960s on. All find major = elements of=20 the Modern worldview unacceptable, with a growing loss of faith = in it.=20 This worldview is "leading edge and subject to change", and = incorporates=20 the personal into the social and political: They reinvented = themselves,=20 so why could society not be reinvented too?

  • The report, from which this article is = adapted,=20 argues that members of this new subculture are the bearers of a = new=20 worldview that may be characterized as "Transmodern"-offering = hope that=20 we are seeing the emergence of a successor to Modernism. I am = calling=20 this successor "Integral Culture".

What the = Survey=20 Shows

Today, bearers of the culture of Traditionalism, the = Heartlanders, are=20 29 percent of the population, or 56 million adults. Bearers of = Modernism=20 are 47 percent of the population, or 88 million adults. And = Cultural=20 Creatives comprise 24 percent of the adult population, or 44 = million.

Cultural Creatives (CCs) are called that because they are = coming up=20 with most new ideas in US culture, operating on the leading edge = of=20 cultural change. They tend to be middle to upper-middle class. A = few more=20 CCs are on the West Coast than elsewhere, but they are in all = regions of=20 the country. The overall male-female ratio is 40:60, or 50 percent = more=20 women than men.

CCs have two wings: Core Cultural Creatives and Green Cultural=20 Creatives. Core CCs (10.6 percent, or 20 million) have both=20 person-centered and green values: seriously concerned with = psychology,=20 spiritual life, self-actualization, self-expression; like the = foreign and=20 exotic (are xenophiles); enjoy mastering new ideas; are socially=20 concerned; advocate "women's issues"; and are strong advocates of=20 ecological sustainability. They tend to be "leading edge" thinkers = and=20 creators. They tend to be upper-middle class, and their = male-female ratio=20 is 33:67, twice as many women as men. Green CCs (13 percent, or 24 = million) have values centered on the environment and social = concerns from=20 a secular view, with average interest in spirituality, psychology, = or=20 person-centered values. They appear to take their cues from the = Core CCs=20 and tend to be middle class.

The CCs subculture represents the appearance of new values and=20 worldviews that were rare before World War II and were scarcely = noticeable=20 even a generation ago. That new subculture includes people who = perceive=20 all too clearly the systemic problems of today, all the way from = the local=20 level to the national and to the planetary. It also includes = people who=20 have higher standards for spirituality, personal development,=20 authenticity, relationships, and toleration for the views of other = people=20 than the members of either Traditional or Modern cultures. Faced = with=20 those other two cultural forms, the CCs' response is also a = withdrawal of=20 belief in the old forms. But unlike the alienated Moderns, the CCs = are=20 well on their way to creating something new.

It is not merely that we see a new population appearing. In = addition to=20 its transcendence of old antithetical values and beliefs, we also = see that=20 this new subculture is busily constructing a new approach to the = world. It=20 is synthesizing a new set of concepts for viewing the world: an = ecological=20 and spiritual worldview; a whole new literature of social = concerns; a new=20 problematique for the planet in place of the old set of problems = that=20 Modernism set out to solve; a new set of psychological development = techniques; a return in spiritual practices and understandings to = the=20 perennial psychology and philosophy; and an elevation of the = feminine to a=20 new place in recent human history. In short, it is a good = beginning for a=20 new cultural era.

Cultural Creatives are a very large pool of people-44 = million-bigger=20 than any comparable group seen at the birth of any previous = societal=20 renaissance. The empirical data of my "American Lives" survey show = that=20 the appearance of the Cultural Creatives since the 1970s heralds a = transition to Transmodernism and what may well be the birth of the = new and=20 distinctive social force that I am calling Integral Culture. But, = to=20 emphasize a point made earlier, the realization of Integral = Culture is by=20 no means foreordained. Like all cultures, an emerging new culture = (whether=20 Integral Culture or some other major social force) is a response = to the=20 problems of the day.

All cultures exist to solve the problems that people perceive.=20 Modernism did solve some of the problems it confronted, but it is = no=20 longer an appropriate response to the nature and complexity of the = problematique facing today's society. Much of the old = problematique=20 persists, and, in fact, many of the "solutions" of Modernism have=20 contributed to the new problematique. Something different is = needed now,=20 something which we may hope will be along the lines of the values = of=20 Integral Culture.

Can we do it? I believe we can for a number of reasons. For = instance,=20 the requisite population base (of Cultural Creatives) is in place; = global=20 communications and transportation systems are in place and = developing=20 rapidly; advances in the "new sciences" of quantum physics, = holistic=20 biology, and complexity theory (with their discoveries of = nonlocality,=20 ecological interdependence, and self-organizing systems) are = already=20 dismantling the old Modernist paradigm; in addition, a host of new = developments in humanistic-transpersonal psychology, eco-sciences, = and=20 feminism, as well as a burgeoning psychospiritual consciousness=20 revolution, are all broad social movements contributing to a = Transmodern=20 culture and a new kind of world. The transformation is happening = right in=20 front of our eyes, right now in the last decade of the twentieth = century.=20 In short, all the ingredients required to make a truly Integral = Culture=20 are already with us.

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The End = of=20 Modernism

Increasingly, the=20 solutions offered by Modernism seem to trail
ever-graver = problems in their wake.

One way of conceptualizing the = "Great Divide"=20 is that we are coming to the end of the Modern era. = Modernism is=20 less likely to collapse than to change to forms previous = generations=20 wouldn't recognize. These changes will almost certainly=20 include:

1) The end or drastic change of = many familiar=20 ways of living: both the civility and the dangers of big = city urban=20 life; the assembly-line-driven heavy-industry workplaces; = the=20 large-scale bureaucratic workplaces (both business and = government);=20 and the powerful, patriotic nation-states, as we have tried = to live=20 and work in them.

2) The end or complete reworking of = a world=20 of ideas and interpretations: for instance, those eyeglasses = supplied by Modernism called scientism, positivism, = philosophical=20 materialism, romanticism, and secular humanism as our minds = have=20 peered through them.

3) The end or drastic bringing to=20 responsibility of whole systems of political and economic = exchange:=20 socialism, communism, and capitalism.

4) The end or stylistic = transformation of=20 many forms of visual art, music, literature and architecture = that=20 were shaped by the modernist mentality.-PHR

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The Legacy of=20 Modernism

As Integral Culture comes upon the world scene, it will succeed = precisely to the extent that it solves the problems of a whole = planet that=20 is starting to be "one world" for the very first time. Many of the = problems it solves will be inherited from Modernism, either as=20 still-unsolved, or as produced by earlier attempts to solve = problems as=20 seen by people of an earlier era. Modernism can be seen as an = impressive=20 set of cultural inventions that have been focused on solving what = were the=20 generic set of human problems for most of human history, but which = have=20 been particularly important since the Renaissance, over the last = 500=20 years. These classic problems of humanity include:

  • diminishing toil;
  • distributing plenty;
  • reducing plagues and illnesses; =

  • housing and feeding an exploding = population;=20

  • creating effective and productive = organizations;=20

  • building a more universalist morality; =

  • coming to terms with increasing social = complexity.

This dominant agenda was inherited from the ancient world, and = even the=20 early modern world. Modernism has solved these problems, often=20 brilliantly. The United States has often led those solutions, and = it has=20 often celebrated that fact. But many of these victories were at = the=20 expense of the traditional ways of life and of the peoples who = still=20 believed in them and clung to them. The Third World is in despair = not only=20 because their own cultures have not solved those ancient problems, = but=20 because they are also at risk from our solutions. Increasingly, = the=20 solutions offered by Modernism seem

to trail ever-graver problems in their wake for the modern West = as=20 well. Hence, part of the present-day delegitimation of Modernism = is that=20 it no longer delivers what it promised, or that it also delivers a = host of=20 problems that may in the long run outweigh the short-term = benefits.=20 Consider the following:

  • In the name of creating plenty and = defending it,=20 modern corporations, governments, and militaries have used ever = more=20 powerful technologies to magnify their search for wealth and = power, and=20 for more ignoble purposes. This might have been ecologically = tolerable=20 so long as greedy and power-obsessed organizations were not too=20 effective. But whoever reads this article knows the planet is in = dire=20 peril on a hundred fronts, and there is no point in belaboring = it here.=20 The point is that many people are now making the connection = between the=20 modern way of life and this peril.
  • In the name of making viable civil = societies,=20 and reducing the kinds of ethnic feuds and religious wars that = have=20 infested the last millennium up to Bosnia and Rwanda today, = Modernism=20 has created the expectation that there will be more than one = valid kind=20 of religious belief and more than one kind of lifestyle and = worldview.=20 This rejects ideas central to Traditionalism outright, as = bigoted and/or=20 superstitious. By introducing shades of gray into what was = previously=20 perceived as black or white beliefs about culture and religion,=20 Modernism also makes them all relative: None can successfully = claim to=20 be the only way any more. This is a key to the appearance of=20 fundamentalism and cultural conservatism, a reactionary = rejection of=20 modern relativism and complexity.
  • The secularism of Modernism rejects = all=20 traditional worldviews and their truths as false, or at best = unproven.=20 But it is not merely that there are sore losers to a debate = about=20 cosmology and the natural world. The impressive successes of = science and=20 technology in explaining the world, and in changing it, lead to = an=20 ever-changing standard of truth, and a further tendency to = "think=20 apart", to destructively analyze all holistic ideas and = deconstruct all=20 competing worldviews. But then the Modern worldview feels = incoherent and=20 disorienting, for most people require a foundation in unchanging = truths=20 about humanity, nature, the universe and god(s). Today both = Traditional=20 and Transmodern people regard this noisy, incoherent, = fragmentation as a=20 central failing of Modernism.

  • The fragmentation of analysis is = paralleled by=20 the fragmentation of market economies, fragmentation of = communities,=20 fragmentation of families, and the fragmentation of the = programming of=20 mass media. In fragmentation, many people find anomie and=20 despair.
  • Modernism has created a number of = institutional=20 and organizational forms that have no effective competitors, and = are=20 crowding out old forms such as the small farm, neighborhood, = community=20 and family. These new forms include bureaucracy, the = nation-state,=20 corporations, research universities, factories, mass = transportation,=20 institutions of science, mass market systems, hugely dispersed = urban=20 fields, the perpetual reinvention of technologies, and the = massive and=20 diverse installation of electronic "smart chips" in everything = to make=20 an information society that may be networked to a point of = universal and=20 impersonal connectivity never seen before. Since humanity has = evolved=20 from pre-civilized times with those old personalized and = particularistic=20 forms of the farm, neighborhood and family, many commentators = believe we=20 are in deep trouble from all this. Their argument is that we are = "hard-wired" for other ways of life.
  • The moral consensus of Modernist = society has=20 been unraveling for some time. For most North Americans of my = parents'=20 generation there had been a standard bourgeois moral consensus = on what=20 was right and good, and then some time after World War II it = seemed to=20 fall apart. Many Moderns and Traditionals agree substantially = about what=20 is wrong. Many of them also agree, in principle, on the = solution, though=20 they have not the slightest idea how to implement it. Both the = bad=20 consequences and their inability to "see" what is new = demonstrate the=20 exhaustion of Modernism as a cultural system.
  • The standard individualistic model of = climbing a=20 career ladder, plus consumer status display and strong = differentiation=20 by social class and lifestyle, defines winners and losers in = modern=20 life.

  • It is often taken for granted that the = only way=20 to be is US Modernist because of its contribution to capitalism. = Hence=20 it helps define a worldview built on winning in life, which = dominates=20 the attention of middle to upper class Moderns in America.=20

  • At the same time, massive layoffs in = the name of=20 "downsizing", "right-sizing", and other euphemisms are scaring = US=20 workers into silence about working conditions in the hope of = holding a=20 job. Steady jobs and ladders of career success as we have known = them may=20 be disappearing. Furthermore, many futurists say the ability of=20 multinationals to hire labor, or to buy parts of products, = anywhere in=20 the world may create a single worldwide unskilled working class, = made=20 miserable under these conditions. Hence, there are other Moderns = who are=20 alienated from the culture of winning, because it is now obvious = they=20 will always lose at that game. This is true both of the working = class=20 exposed to worldwide competition, and to middle class "sliders". = Many=20 are caught between the Modern and Traditional worlds, more = comfortable=20 with customary lifeways, but not believing in tradition. Most = cannot yet=20 "see" the values of the Cultural Creatives. Yet they have = nowhere else=20 to go, and seem to reject most positive values. Many may be = low-hanging=20 fruit, just ripe for demagogues to pluck.

Our greatest error could be to take seriously the pessimistic = temper of=20 our times, and to give in to the fear and cynicism that pervade = the media.=20 For then we will come to believe something truly catastrophic: = "Things are=20 bad and getting worse, and nothing can be done about it."

There is an alternative point of view. As sociologist Fred = Polak showed=20 in his study of 1,500 years of European history, The Image of = the=20 Future,1 if a whole culture holds a very = pessimistic=20 image of the future, that image will be a self-fulfilling = prophecy. The=20 actual predictions about decline don't have to be right or to come = true:=20 The pathological behaviors released may be quite sufficient to = bring about=20 decline. It's a disease of belief. And the contrary is also true. = When a=20 culture holds positive images of the future, they may not be = right, but=20 investment in new opportunities, and willingness to build a good = society,=20 are sufficient to make a decent way of life, if not the best of = all=20 worlds.


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Values of Cultural=20 Creatives

The distinctive values, = commitments and=20 beliefs of the Cultural Creatives-the most conspicuous=20 representatives of the emerging Integral Culture-may be = summarized=20 as follows:

  • Ecological sustainability, = beyond=20 environmentalism: If you can name an aspect of ecology = and=20 sustainability, they are emphatically for it, and are = leading the=20 way. Cultural Creatives demonstrate awareness of a large = range of=20 issues, including wanting to rebuild neighborhoods and = communities,=20 ecological sustainability and limits to growth, seeing = nature as=20 sacred, wanting to stop corporate polluters, being=20 anti-big-business, wanting voluntary simplicity, being = willing to=20 pay to clean up the environment and to stop global=20 warming.
  • Globalism: Two of the top = values for=20 Cultural Creatives are xenophilism (love of travel to = foreign=20 places, of foreigners and the exotic) and ecological = sustainability,=20 which strongly includes concern for the planetary ecology = and=20 stewardship, and population problems.

  • Feminism, women's issues, = relationships,=20 family: The fact that Cultural Creatives are 60 percent = women is=20 a major key to understanding this subculture. Much of the = focus on=20 women's issues in politics comes from them-including = concerns about=20 violence and abuse of women and children, desire to rebuild=20 neighborhoods and community, desire to improve caring = relationships,=20 and concerns about family (though they are no more = family-oriented=20 than most North Americans, it is near the top in their list = of=20 values).

  • Altruism, self-actualization, = alternative=20 health care, spirituality and spiritual psychology: This = is a=20 complex of highly interrelated beliefs and values centered = on the=20 inner life. In reality, this is a new sense of the sacred = that=20 incorporates personal growth psychology and the spiritual = and=20 service to others as all one orientation. It also includes a = stronger trend toward holistic health and alternative health = care as=20 part of this complex.

  • Well-developed social = conscience and=20 social optimism: Contrary to some social critics, an = emphasis on=20 the personal does not exclude the political or social = conscience,=20 though individuals may focus on them in sequence. Cultural = Creatives=20 are engaged in the world just as much as in personal and = spiritual=20 issues. Rebuilding and healing society is related to healing = ourselves, physically and spiritually. With that goes a = guarded=20 social optimism.

    -PHR    =20

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    • Transition to=20 Transmodernism

    Modernism has failed, and prescient thinkers have seen it = coming for=20 some time-for example, social historians such as Pitirim Sorokin = in The=20 Crisis of Our Age,2 Fred Polak in The Image of the=20 Future,1 Harrison Brown in The Challenge of = Man's=20 Future,3 and, later, Lester Brown in the = Worldwatch=20 Institute's annual reports. Some theorists approached the issue = more=20 positively, as when Willis Harman referred to our crisis of belief = as a=20 transition from one worldview to another in Global Mind=20 Change.4

    Consequently, as a growing common effort, and on behalf of the = larger=20 culture, leading edge thinkers in the West are generating a large = variety=20 of potential successor ideas, imagery and rationales to replace = the=20 "Modernism" we have known for the last several centuries. The = beginning of=20 the Transmodern is a time of messy, contradictory confusions of = ideas and=20 images. Rather than bemoan the messiness, we need to acknowledge = that in=20 the face of what is genuinely new this may be a good thing, = because it=20 leads to unfolding and expression of many creative possibilities = that=20 might otherwise never be seen.

    Interestingly enough, the vision of "Integral Culture" as a = positive=20 way of transcending Modernism has been around for more than 50 = years,=20 first given voice by the great Russian-American sociologist = Pitirim=20 Sorokin in The Crisis of Our Age.2 I use the word "transcending" = deliberately, to=20 suggest incorporating what has occurred in the past, and its = antitheses as=20 well, to make a new, richer synthesis. Three major thinkers each = embraced=20 the same broad concept with analogous spiritual ideas in the same = period=20 (1930s and 1940s), apparently independently of one another: Sri = Aurobindo=20 in A Practical Guide to Integral Yoga and The Life=20 Divine,5 Sorokin, who wrote about Idealist = (later=20 Integral) culture in his Social and Cultural = Dynamics,6 and Jean Gebser, who developed a model = of=20 integral structures of consciousness in The Ever-Present=20 Origin.7 Sorokin, at least, later became aware = of=20 Aurobindo's work, and greatly admired it.

    Numerous contemporary writers also return to those same basic = themes=20 without necessarily being conscious of their predecessors. This is = not=20 just a matter of independent reinvention, but rather is an example = of the=20 ongoing effects of what Gebser called "the ever-present origin" = and of the=20 persistent stream of the perennial philosophy. For it is a=20 spiritualization of Modernity that most enlivens and fertilizes a=20 postmodern synthesis, rather than a sterile postmodernism. In = effect, many=20 of these writers draw from the same well of inspiration, hinting,=20 intimating, and even predicting the "fall of Modernism" and the = rise of a=20 new culture.

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    Lifestyle Preferences=20 of Cultural Creatives

    Cultural=20 Creatives (CCs) are, typically, = middle to=20 upper-middle class people with a lot of spending power, but = much of=20 US business ignores them, so they have developed a number of = ways to=20 get what they want anyway. Here are some sweeping = generalizations,=20 from many highly targeted studies:

  • Readers and radio listeners, = not TV=20 watchers: CCs buy more books and magazines, listen to = more=20 radio, including classical music and NPR, and watch less = television,=20 than any other groups. They are both literate and = discriminating,=20 and dislike most of what is on TV.
  • Arts and culture: CCs are = prodigious=20 consumers and producers of culture. They are more likely to = be=20 involved in the arts, are more likely to write books and = articles,=20 and to go to meetings and workshops about books they have=20 read.
  • Stories, whole process, and = systems:=20 CCs appreciate good stories, and demand systems views of the = "whole=20 process" of whatever they are reading, from cereal boxes to = product=20 descriptions to magazine articles. They want to know where a = product=20 came from, how it was made, who made it, and what will = happen to it=20 when they are done with it. They also want symbols that go = deep, and=20 actively resent advertising and children's TV more than most = Americans.
  • Careful consumers: CCs are = the kind=20 of people who buy and use Consumer Reports on most consumer = durables=20 goods: appliances, cars, consumer electronics. For the most = part,=20 they are the careful, well-informed shoppers who do not buy = on=20 impulse, and read up on a purchase first. They are = practically the=20 only consumers who regularly read the labels as they're = supposed to.=20

  • A different kind of car, = please: CCs=20 are far more likely to want safety and fuel economy in a = mid-price=20 car. If they could also get an ecologically sound, high = mileage,=20 recyclable car, they'd snap it up. |
  • Technology moderates: CCs = are less=20 likely to be innovators, and more likely to be early = adopters, of=20 technological products.

  • Soft innovation: However, = CCs do tend=20 to be innovators and opinion leaders for some = knowledge-intensive=20 products, including magazines, fine foods, wines, and = boutique=20 beers.The foodies: A high proportion of CCs are "foodies": = people=20 who like to talk about food (before and after), experiment = with new=20 kinds of food, cook food with friends, eat out a lot, do = gourmet and=20 ethnic cooking, try natural foods and health foods, etc.=20

  • Desire for authenticity: = CCs invented=20 the term "authenticity" as consumers understand it, leading = the=20 rebellion against things that are "plastic", fake, = imitation, poorly=20 made, throwaway, cliche style, and high fashion. If they buy = something in a traditional style they want it authentically=20 traditional, with a story. This also includes a desire for=20 authenticity and human contact in the service = sector.
  • A different kind of new house,=20 please: CCs tend to buy fewer new houses than most = people of=20 their income level, finding that they are not designed with = them in=20 mind. So they buy resale houses and fix them up the way they = want.=20 They abhor the status display home that shows a lot to the = street,=20 strongly preferring to be hidden from the street by fences, = trees=20 and shrubbery. All that militates against buying the kinds = of new=20 homes that builders are prone to put out there for the = upper-middle=20 class. They also like authentic styling in homes-whatever = fits into=20 its proper place on the land is good. They want access to = nature,=20 walking and biking paths, ecological preservation, historic=20 preservation, and to live in master planned communities that = show a=20 way to re-create community.

  • Personalization of the = home: Interior=20 decoration for CCs is typically eclectic, with a lot of = original art=20 on the walls and crafts pieces around the house. Many Core = CCs seem=20 to think a house is not properly furnished without a lot of = books.=20 The same house that vanishes from the street should be = personalized=20 so that status displays happen inside the house, not = outside, though=20 it is not blatant: It is display of personal good taste and = a=20 creative sense of style.

  • Experiential consumers: = Core CCs are=20 the prototypical consumers of the experience industry, which = tries=20 to sell you a more intense/enlightening/enlivening = experience rather=20 than a thing: psychotherapy, weekend workshops, spiritual=20 gatherings, personal growth experiences,=20 vacations-as-self-discovery, vacations-at-health-spas, etc. = The=20 providers of these services have to be CCs too, or they = can't do it=20 authentically (the kiss of death), and so one sometimes gets = the=20 impression that everyone is taking in everyone else's = wash-or=20 workshop.
  • The leading edge of vacation = travel:=20 CCs define the leading edge of vacation travel that is = exotic,=20 adventuresome-without-(too much)-danger, educational, = experiential,=20 authentic, altruistic and/or spiritual. They don't do = package tours,=20 fancy resorts, or cruises, and resent having to take the = kids to=20 Disneyland.

  • Holistic everything: CCs = are the=20 prototypical innovators in, and consumers of, personal = growth=20 psychotherapy, alternative health care and natural foods. = What ties=20 these together is a belief in holistic health: = body-mind-spirit are=20 to be unified. They are forever sorting out the weird from = the=20 innovative. They may include a high proportion of people = whom some=20 physicians describe as "the worried well": those who monitor = every=20 twitch and pain and bowel movement, in a minutely detailed = attention=20 to the body, which may be why they spend more on alternative = health=20 care and regular health care even though most are fairly = healthy.=20 They may live longer, because they do at least some kinds of = preventive medicine-in contrast to the Modernist executive = pattern=20 of treating the body like a machine that you feed, exercise, = and=20 vitaminize, and otherwise ignore until it breaks = down.=20

    -PHR

    -=20 GO TO SIDEBAR MENU - =

    • Cultural=20 Revitalization

    But the change to Integral Culture (if or when it happens) will = not=20 mean a complete and radical rupture with previous social = modalities. The=20 cultures of large civilizations don't disappear, they change to = new forms.=20 Clearly, Modernist institutions-currently embodied in our Western = network=20 of cities, jobs, workplaces, markets, businesses, universities and = governments-will not simply disappear overnight in a massive = systems=20 collapse. Rather, in the Transmodern world they will change to = forms our=20 parents wouldn't have recognized. While we may grieve for the loss = of the=20 familiar, we may also thrill to the new: the prospect of an = Integral=20 Culture.

    Essentially, being "Transmodern" means being for something. The = possibility of a new culture centers on reintegration of what has = been=20 fragmented by Modernism: self-integration and authenticity; = integration=20 with community and connection with others around the globe, not = just at=20 home; connection with nature and learning to integrate ecology and = economy; and a synthesis of diverse views and traditions, = including=20 philosophies of East and West. Thus, Integral Culture.

    The results of the Integral Culture Survey suggest that we = should "Take=20 heart!" Unknown to most of us, we're traveling in the midst of an = enormous=20 company of allies: a larger population of creative people, who are = the=20 carriers of more positive ideas, values, and trends than any = previous=20 renaissance period has ever seen. And they can probably be = mobilized to=20 act altruistically on behalf of our future.

    The social fact of an imminent millennium is also significant. = While=20 change in date itself cannot cause anything, belief in it has real = consequences. One of the most important is that it may liberate = people to=20 try something really new at the societal level. Linking = transformation to=20 the year 2000-or 2001-may depend on potent symbolism which, in=20 psychological terms, would be nothing but magical thinking if we = took it=20 literally. But symbolism counts: It gives people a new viewpoint, = and the=20 vision it launches impels them to do something different.

    The lurch to the new is what anthropologist Anthony F. C. = Wallace=20 called cultural revitalization movements.8 That is what a whole culture does when = it is=20 willing to face the fact that the old ways don't work, and then = asks,=20 "What comes next?" As Passionist priest Thomas Berry says, "It's = all a=20 question of story. We are in trouble just now because we do not = have a=20 good story. We are in between stories. The old story, the account = of how=20 the world came to be and how we fit into it, is no longer = effective. Yet=20 we have not learned the new story."9 Not only is necessity the mother of = invention,=20 but we will probably make a virtue of the solutions we must invent = to cope=20 with it. Yes, something very different is coming, and yes, we can = do=20 something about it.

    The cultural revitalization response is to invent a new way of = seeing=20 ourselves, and to use old ideas and technologies in new ways. It = is a=20 hopeful and creative period in the life of a culture, usually = following a=20 period of defeat and despair which had resulted not just from = misfortune,=20 but precisely because the old stories no longer worked.

    Based on the results of the survey, the 44 million Cultural = Creatives=20 now have an opportunity to form themselves into a cultural = revitalization=20 movement, one that seeks to create an Integral Culture. As already = noted,=20 cultural revitalization movements often emphasize that "the old = story=20 doesn't work", and say they will invent a new story. Such = movements create=20 new images of "who we are", play with new symbolism and archetypal = imagery, try to invent new ways of life to replace others that = don't work,=20 and are hopeful about the future. In a very real sense, they may=20 contribute to creating that future.

    My central thesis is that the new is Transmodernism-or what = lies beyond=20 Modernism. This is neither declinism nor utopianism, but points to = important new developments, right here and right now. It can be a = positive=20 development in Western life. My survey shows there is a population = of 44=20 million US citizens who believe in many of the values of an = Integral=20 Culture. This is not a fringe phenomenon, but part of the = mainstream of US=20 life. It is the rise of the Cultural Creatives, the people who are = doing=20 well in the new information economy, and who have more new ideas = about=20 what to do and try in US life.

    -RETURN=20 TO SIDEBAR 1 "The End of Modernism"-

    -RETURN=20 TO SIDEBAR 2 "Values of Cultural Creatives"-

    -RETURN=20 TO SIDEBAR 3 " Lifestyle Preferences of Cultural = Creatives"-

    The report from which this article has been = adapted=20 is based on the latest in a long line of such surveys. The full = report,=20 "The Integral Cultural Survey: A Study of Values Subcultures and = Use of=20 Alternative Health Care in America", was delivered to the Fetzer = Institute and the=20 Institute of Noetic = Sciences, October=20 1995. A survey was mailed to a representative national sample of = the US=20 population by National Family Opinion in November and December of = 1994,=20 using their panel of people who had agreed to be available. The = data were=20 returned for analysis in February 1995. The survey includes an=20 oversampling of Cultural Creatives. Roughly 1,500 respondents were = sampled=20 in a demographically balanced representative national random = sample, with=20 a yield of 1,036 usable questionnaires, for a 69 percent return = rate. In=20 addition, another 600 questionnaires were sent to a national = sample of=20 Cultural Creatives who had been pre-screened from a larger sample = using a=20 short values-screener questionnaire. This gave a return of 364 = more=20 questionnaires.

    Paul H.=20 Ray, executive vice-president of American LIVES, Inc.,=20 specializes in research and analysis of values and = lifestyles as a=20 cultural phenomenon. Ray, who holds a PhD in sociology, has = been=20 studying the Integral Culture movement for the last eight = years,=20 with dozens of surveys and hundreds of focus groups.=20
    Read = other articles from issue #=20 37

    Back=20 to Top


    References

    1. Fred Polak, The Image of The Future (Oceana = Publications,=20 1961).

    2. Pitirim Sorokin, The Crisis of Our Age (E. P. Dutton,=20 1941).

    3. Harrison Brown, The Challenge of Man's Future = (MacMillan,=20 1954).

    4. Willis Harman, Global Mind Change (Warner Books, = 1988).

    5. Sri Aurobindo, A Practical Guide to Integral Yoga (Sri = Aurobindo=20 Ashram, 1955); The=20 Life Divine (Sri Aurobindo Ashram, 1970).

    6. P. Sorokin, Social and Cultural Dynamics (Bedminster = Press,=20 1937-41).

    7. Jean Gebser, The Ever-Present Origin (Ohio University = Press,=20 1993).

    8. Anthony F. C. Wallace, "Cultural Revitalization = Movements",=20 in American Anthropologist (1961).

    9. Thomas Berry, Dream of the Earth (HarperCollins, 1993) =
    Back to previous=20 page
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