Abstract

This paper explores the problems of selfhood that are often divided into polar extremes of duality from which human beings struggle. This duality concerns not only the philosophical problems of mind and body, but also the challenge to know other minds. Indeed, duality arises whenever attempting to account for the individuality and community that make up human selves. Finally, the issue of duality arises whenever we assess reality to the self and boundaries. ;We can see there is a problem in how to have both self and boundaries and have connection. The issues become clearer when we look at the human experience of intimacy and integrity, where intimacy requires openness and connection and integrity needs a solidity of the self. But to think that something may be open and closed at the same time makes no sense. We may recognize a need for a conceptuality where intimacy does not destroy integrity and where integrity does not destroy intimacy. ;My reply is a conceptual shift that arises from a nondualistic theory of human development. This is a true not-duality, which is in contrast to most theories of nonduality that are actually monism. My theory of nonduality continues the human development process at a higher level, where nonduality, so conceived, defines conceptual maturity. This conceptuality is a developmental achievement of personal connection and interaction, while maintaining a distinct personal individuality. ;I show that a nondualistic answer to the problems of duality is taking on the features of a dynamic self it offers a place of experience to resolve the problems we must face if we are going to be committed to our lives. Human beings need to grow in participation in life. In developing the skills of participation human beings grow to solve the many dualities that human beings face. To grow into a dynamic self is a true nondualistic solution to the human experience