That is the critical point about the conventional approach to education that it often serves to condition children into the prevailing norms and values of their society.
This can perpetuate a cycle where challenging or even recognizing these constructs becomes difficult, as individuals are molded from a young age to conform to them. In the Lumitarian Manifest, we propose rethinking this traditional model. Education should not just be about indoctrination into existng societal frameworks but should empower individuals to question analyze and understand these constructs critically.
This involves fostering skills like critical thinking empathy, and cultural awareness.
By broadening the scope of what we teach and how we teach it, we can prepare children not just to fit into the world as it is, but to actively engage in shaping it for the better. This ties into the Lumitarian emphasis on rationality and cooperation : educating for understanding and innovation, rather than compliance.

bestcandy you should check out the book "Big Gods" by Ara Norenzayan. It's all about how beliefs in all-knowing gods have helped people work together throughout history, even when they weren’t directly connected. While religion can bring people together, it can also split them apart. Norenzayan’s book gets into both sides – how it can lead to cooperation or conflict. This duality is super relevant when thinking about how we can build a better world.
That why I shared the Lumitarian Manifest in this Forum https://bitcointalk.org/index.php?topic=5500768.0. It's sort of like a modern take on how we can get along on a big scale without the usual religious divides. Think of it as a rational approach to what religions often aim to do – bring people together around shared values but without the downsides like conflict.

Both "Big Gods" and the Lumitarian Manifest could give you some relevant insights into making cooperation work better in our connected world.

Thinking about a world without religion is interesting, but it’s like trying to imagine people without emotions... it’s pretty much impossible. Religion is a big part of what makes us human. It's about feelings and faith, kind of like being in love.

The main issue isn't religion itself but how people use it. Often, the problems start when people twist religious teachings to fit their own goals, which can lead to actions that totally go against what the religion is actually about. For instance, most religions preach peace, but sometimes, people do violent things in the name of religion.
 So, the real challenge isn't to get rid of religion but to understand it better and respect different beliefs. We need more education and open conversations to prevent the extrem stuff that happens when people take religion too far.

In short, religion itself isn’t the bad guy here. It’s about how people interpret and act on it. We should focus on the good parts of faith—like community and moral guidance—and deal with the misunderstandings and misuse that lead to trouble.

Lumitarianism: A Framework for Freedom and Collective Growth

Purposes

Because we believe in individual and collective freedom, because we believe that the search for individual and collective happiness is rational, because we know that we are part of a whole and that this whole is part of each one of us, we are lumitarian.

Lumitarianism definition:

Main Axioms

• Axiom 1: Res Humana, understood as the collection of individuals, their interactions, their collective production, physical and conceptual artefacts, temporally precedes the birth of any individual who is a product of the Res Humana.
• Axiom 2: An individual is defined as an autonomous unit in the sense that one can decide what their interactions and transactions with the Res Humana are and what one considers to be the objective reality. Each individual is free to decide of their degree of autonomy.
• Axiom 3: The individual is both depositary and owner of an inalienable part of the Res Humana from which one cannot be despoiled. This legacy of humanity is transmitted by education and must not generate any debt. This is the condition of the individual’s full self-ownership.

Secondary Principles

• Principle 1: Lumitarianism is a philosophical realism and shares many precepts of Objectivism metaphysic.
• Principle 2: Lumitarianism perceives the “self” as an illusion, a momentum of consciousness, itself conceived as an emergent phenomenon produced by the physical brain. Nevertheless, despite its intrinsic defects, the “self” is the unit of measurement of the individual and must therefore be taken into account as the basic unit of social interactions and transactions.
• Principle 3: Lumitarianism views individual freedom as the foundation for the evolution of Res Humana, this freedom is defined by quality and reciprocity of individual transaction with the collective. This reciprocity must be constantly evaluated by reason and a critical spirit.

Deductions and Consequences

As a result of Axiom 1:

• Res humana is the measure of good, moral values shall root and its perpetuation and expansion.
• If the Res Humana produces the human individuals who constitute it, the Res Humana is nonetheless an emergent property of the individuals who animate it. If, therefore, the Res Humana temporally precedes the advent of the individual, its role must be to maximize the development of concrete individual autonomy, that is to say autonomy of conscience and economic autonomy.

As a result of Axiom 2:

• Education must be accessible to all in the name of the real freedom of individuals. That is to say the ability to interact with the Res humana and objective reality with regard to reason. To be ignorant is to be a potential victim for those who has Knowledge. Education must aim at the emancipation of the individual through reason and particularly his capacity for critical analysis. For example, removing a child from intellectual emancipation amounts to amputating part of his freedom of individual choice.
• Economic autonomy in fact (and not in principle) is at the heart of individual actual freedom.

As a result of Axiom 3:

• Real individual freedom is based on self-ownership but also on the debt-free legacy of Res Humana: education must be free or should not result in debt that minimizes individual freedom. Social organization is the contract that allows balancing the duty of emancipation of individuals with the freedom of emancipated individuals.
• Individual freedom is limited only by its negative impact on Res Humana: it is immoral to knowingly plunder Res Humana to the point of harming the maximum level of freedom for everyone. Taking into account principle 3, we consider that an individual’s capacities are dependent on their interactions with Res Humana. Lumitarianism believes that there is a connection between individualism and social holism as defined by Philip Pettit.

Ethical and Ideological Framework of Lumitarianism

Strengthened by its axioms and principles, Lumitarianism advocates an ethics and ideology based on the following tools and rules:

Doctrine:

• The absence of a permanent doctrine is the doctrine. We observe the impermanence of form in relation to substance. Our ethics are based on the measurement of good, grounded in the perpetuation and expansion of Res Humana as long as the individuals composing it remain free. This fundamental ethics must be interpreted in light of circumstances and objective reality. Therefore, laws, rules, traditions, and habits must evolve accordingly, and no form can be considered as absolute and definitive. The adequacy of the norm in relation to reality is evaluated based on reason.
• Knowledge and its acquisition as a fundamental freedom and both a personal and collective quest. The challenge of our time is the advent of a collective rationality of Res Humana. This rationality is the condition for individual and collective happiness, as it is rational to seek happiness.
• Intercations. As individuals and as a collective, everything is a matter of interactions between various organizational entities. Everything is a transaction, collaboration, competition, etc. An infinite variety of governance and organizational systems have been put in place since the dawn of time, sometimes favoring the individual, sometimes the collective. These organizations mainly evolve based on environmental constraints. Specifically, the abundance or scarcity of resources conditions modes of organization. We live in a particular period where old theoretical models are being shattered, and decentralized transaction technologies offered by blockchain make new organizational models possible.

Economy:

• Markets are good tools but bad masters. Markets are an instrument for valuing human progress and should be as open and accessible as possible. We suffer more from a lack of a variety of markets with varying degrees of regulation than from too many markets. Indeed, the most speculative and most rewarding markets are reserved for insiders (excluding cryptocurrency markets) and for states that control them to the detriment of weaker players, such as emerging countries.
• “Taxation is theft, property is theft.” How to escape such limited approaches? Lumitarianism is a particular form of libertarianism in that it advocates the programmed impermanence of private property. This private property is inalienable and we forge it in the terra nullius of digital worlds, but it must be provided with better mechanisms of transmission and termination than what currently exists, namely death. Money must circulate.
• In a finite world, capitalism mechanically leads to excessive accumulation of wealth at the expense of the majority and for the benefit of the richest. The only absolute mechanism of redistribution, which is death, is about to disappear. Lumitarianism proposes a reflection on this point, for example by implementing a civic death for individuals, as for legal persons, allowing the redistribution of assets. Nothing must stop the circulation of money.

Definitions

• Res Humana: Derived from “Res,” the Latin word for “thing,” and “Humana,” meaning humanity, Res Humana refers to humanity as a global organism. This term encompasses not only physical and intellectual human artifacts but also commensal bio-artifacts such as domesticated or genetically modified animals and plants, akin to the concept of Res Publica.
• Individual: An autonomous entity that embodies all or part of the Res Humana, depending on the number of individuals involved. An individual can be a biological organism or any sentient and conscious support capable of embodying Res Humana. For example, the day we can transpose human consciousness onto a non-biological but similarly functioning substrate, that entity should be considered an individual.
• Individual Autonomy: An individual is considered autonomous by their peers in that they can inte    ract with their peers and the Res Humana consciously, making decisions independently. At present, this autonomy is biologically limited in the sense that deprivation of interaction leads to the destruction of the individual’s personality. In this regard, total isolation is a form of torture and a serious infringement on an individual’s freedom, as it is destructive. Isolation can only be justified temporarily, such as physical banishment, to protect Res Humana.
• https://en.wikipedia.org/wiki/Philip_Pettit