scholarly journals Looking from the future

2021 ◽  
Vol 11(73) ◽  
pp. 1-2
Author(s):  
Cristian Vasile ◽  

The World is changing. Science is changing, gaining more insights and discovering, systematically, some “new” ideas that are actually ancient. Health is changing by the occurrence of a pandemic, by raising anxiety and fear, and by reorganizing the importance of diseases. Education is changing from onsite relation to online classes, in which the teacher is not anymore the pillar of the class, but the laptop is. Actually, the entire human society is changing, while the entire natural world mechanisms remain the same.

2000 ◽  
Vol 19 (1) ◽  
pp. 27-32 ◽  
Author(s):  
John Cairns

Toward what kind of future is humankind now tending? Is human society engaged in a global gamble based on the assumption that technology, aided by human ingenuity and creativity, can remake the world and manage its resources for immediate material benefit to humanity without regard to natural law and the fate of other species? Infinite substitutability of species has been tested over evolutionary time, but infinite substitutability of resources is a relatively recent hypothesis based on a faith in human creativity and technological prowess. The choice made will affect both the future of human society and of many other species.


1909 ◽  
Vol 2 (4) ◽  
pp. 389-407 ◽  
Author(s):  
Charles W. Eliot

As students in this summer's School of Theology you have attended a series of lectures on fluctuations in religious interest, on the frequent occurrence of religious declines followed soon by recoveries or regenerations both within and without the churches, on the frequent attempts to bring the prevalent religious doctrines into harmony with new tendencies in the intellectual world, on the constant struggle between conservatism and liberalism in existing churches and between idealism and materialism in society at large, on the effects of popular education and the modern spirit of inquiry on religious doctrines and organizations, on the changed views of thinking people concerning the nature of the world and of man, on the increase of knowledge as affecting religion, and on the new ideas of God. You have also listened to lectures on psychotherapy, a new development of an ancient tendency to mix religion with medicine, and on the theory of evolution, a modern scientific doctrine which within fifty years has profoundly modified the religious conceptions and expectations of many thinking people. You have heard, too, how the new ideas of democracy and social progress have modified and ought to modify not only the actual work done by the churches, but the whole conception of the function of churches.


2011 ◽  
Vol 45 ◽  
pp. 164-185
Author(s):  
Vincent Blok ◽  

In the twentieth century, the concept of the will appears in bad daylight. Martin Heideg-ger for instance criticizes the will as a movement of reducing otherness to sameness, dif-ference to identity. Since his diagnosis of the will, the releasement from a wilful manner of thinking and the exploration of the possibility of non-willing has become a prevalent issue in contemporary philosophy. This article questions whether this quietism is still possible in our times, were we are confronted with climate change and the future of mankind is fundamentally threatened. On the one hand, the human will to 'master‘ and 'exploit‘ the natural world can be seen as the root of the ecological crisis, as Heidegger observed. On the other hand, its current urgency forces us to evaluate the releasement of the will in contemporary philosophy. Because also Heidegger himself attempted to develop a proper concept of the will in the onset of the thirties, we start our inquiry with Heidegger‘s phenomenology of the will in the thirties. Although Heidegger was very critical about the concept of the will later on, we are not inclined to reject the concept of the will as he did eventually. In this article we show that Heidegger's criticism of the will is not phenomenologically motivated, and we will develop a proper post-Heideggerian concept of willing. Finally the question will be answerd whether this proper concept of willing can help us to find a solution for the ecological crisis.


Author(s):  
Kit-sing Derrick AU

LANGUAGE NOTE | Document text in Chinese; abstract in English only.The COVID-19 pandemic has taken a heavy toll on human life thrown societies across the world into disarray. This article provides a brief reading of and commentary on the article “The coronavirus also attacks political and corporate bodies” by Prof. Hans-Martin Sass. Sass, with his deep concern about the future of human society, assumes a higher vantage point than particular sociopolitical issues to discuss the more fundamental question of interconnectedness in human societies. The pandemic is only one of many potential serious threats to social and political institutions. COVID-19 has hit the world at a time of fragmentation, localism, and disarray. Sass raises substantial questions about what the world in general, and China in particular, may need to consider to ensure the success of rebuilding. Paradoxically, some authors suggest that the pandemic may be an opportunity for sociopolitical reconciliation and sustainable human development in the post-pandemic era.DOWNLOAD HISTORY | This article has been downloaded 9 times in Digital Commons before migrating into this platform.


Author(s):  
Lydia Kallipoliti

The term ecological design was coined in a 1996 book by Sim van der Ryn and Stewart Cowan, in which the authors argued for a seamless integration of human activities with natural processes to minimize destructive environmental impact. Following their cautionary statements, William McDonough and Michael Braungart published in 2002 their manifesto book From Cradle to Cradle, which proposed a circular political economy to replace the linear logic of “cradle to grave.” These books have been foundational in architecture and design discussions on sustainability and establishing the technical dimension, as well as the logic, of efficiency, optimization, and evolutionary competition in environmental debates. From Cradle to Cradle evolved into a production model implemented by a number of companies, organizations, and governments around the world, and it also has become a registered trademark and a product certification. Popularized recently, these developments imply a very short history for the growing field of ecological design. However, their accounts hark as far back as Ernst Haeckel’s definition of the field of ecology in 1866 as an integral link between living organisms and their surroundings (Generelle Morphologie der Organismen, 1866); and Henry David Thoreau’s famous 1854 manual for self-reliance and living in proximity with natural surroundings, in the cabin that he built at Walden Pond, Massachusetts (Walden; or, Life in the Woods, 1854). Since World War II, contrary to the position of ecological design as a call to fit harmoniously within the natural world, there has been a growing interest in a form of synthetic naturalism, (Closed Worlds; The Rise and Fall of Dirty Physiology, 2015), where the laws of nature and metabolism are displaced from the domain of wilderness to the domain of cities, buildings, and objects. With the rising awareness of what John McHale called disturbances in the planetary reservoir (The Future of the Future, 1969), the field of ecological design has signified not only the integration of the designed object or space in the natural world, but also the reproduction of the natural world in design principles and tools through technological mediation. This idea of architecture and design producing nature paralleled what Buckminster Fuller, John McHale, and Ian McHarg, among others, referred to as world planning; that is, to understand ecological design as the design of the planet itself as much as the design of an object, building, or territory. Unlike van der Ryn and Cowan’s argumentation, which focused on a deep appreciation for nature’s equilibrium, ecological design might commence with the synthetic replication of natural systems. These conflicting positions reflect only a small fraction of the ubiquitous terms used to describe the field of ecological design, including green, sustain, alternative, resilient, self-sufficient, organic, and biotechnical. In the context of this study, this paper will argue that ecological design starts with the reconceptualization of the world as a complex system of flows rather than a discrete compilation of objects, which visual artist and theorist György Kepes has described as one of the fundamental reorientations of the 20th century (Art and Ecological Consciousness, 1972).


Author(s):  
Subhra Roy ◽  

The Naga myth of origin underscores the co-existence of and the interconnectivity between the human and the natural world. It is believed that the Nagas once lived in Makhel and a tree stands there as the witness and symbol of Naga origin and unity. The Angami Nagas used to believe that before their dispersal to different parts of the world, three monoliths were erected at Makhrai-Rabu, and these structures represent the Tiger, the Man and the Spirit which stand for the flora and fauna, the human society and the spirit world. With the fall of the first monolith the destruction of the world is initiated and with the fall of the last one the earth witnesses complete doom. It has been reported that only one of these monoliths is standing erect, and it would not be too naive to say that it reminds us of the impending doom that perhaps has already been previewed in the form of natural disasters and other life threatening diseases. In the Naga cultural milieu, nature existed as an independent entity that breathed life into Naga myths, folklores and way of life. In short, it used to define the identity of the primordial Nagas, until their animist world view was replaced by that of Christianity. It was followed by the Indo-Naga conflict, and the Nagas were soon left with confused identities and crises that ran deep into their psyche. Easterine Kire Iralu, the author from Nagaland, tries to reorient the Naga identity by reclaiming the age-old myths and rituals.She tries to retrace the inherent Naga faith in deep ecology that gives equal importance to the distinct parts of the ecosystem that function as a whole.


2021 ◽  
Vol 39 (1) ◽  
pp. 423-438
Author(s):  
F. S. Androsova

The article discusses the semantics of the image of an eagle in the drama “Toyon Kyyl” (The Lord Eagle) by a Sakha director Eduard Novikov. The research is based on various methods, including linguo-cultural analysis, structural semiotic analysis, and interpretative methods of analysis. Eagle is one of the oldest symbols used by various peoples of the world. The Sakha called eagle toyon kyyl (lord of birds) or toyon bulur (lord who brings misfortune). In modern context the image of the eagle represents nature, while the relationship between the eagle and the characters represent the relationship between people and nature. Humanity, just like that young boy Mikiper who scared away the eagle in his childhood, is destroying the natural world. However, the punishment for this act is waiting in the future. The article discusses the main symbols of the film, connected with the image of an eagle: the Sun, a tree, an egg. The Sun (mark of the Upper World) is connected with divine punishment and divine eye. An egg, floating in the world ocean, contained the Universe inside of it, according to myths of the peoples of the world. In the analysed film the eggs symbolise children, offspring, and thus the future. A special role in the film is given to an old tengke tit larch tree, which symbolises the world tree, while the eagle on its top is the mark of the Upper World.


Author(s):  
Michael Allen Fox

There are indefinitely numerous new ideas and technologies that might develop and improve the quality of life if humans have the good sense to protect their planet’s health, learn to live in peace with one another, and choose to share resources and opportunities more equitably. Only in this way will there be a future that is worth living in. ‘The future of home’ reviews the central ideas of home and the concept that home is universal and essential for grounding ourselves in the world. We can expect homes—whatever their type—to exist and continue serving the same needs in the future as they have always done.


Author(s):  
Gustav Peebles

The negative connotations of “hoards” has blinded us to their actual ubiquity, bringing to the fore only the most egregious exemplars, such as dusty piles of gold or junk. Whether valued or valueless, hoards are often seen as harboring dark forces of anti-sociality and death. But anthropology has far too much data on the power of anti-sociality and death in society to cast a simplistic gaze upon hoarding. Instead, hoarding needs to be more carefully defined by investigating its dialectical relationship to saving. The two are inextricably linked in an ongoing effort to reproduce and grow the social world via the world of things. If hoards are frequently deemed “dead,” savings are frequently seen as “living.” Each needs the other in order to survive, suggesting that the cycle of birth, death, decay, and rebirth that is known from the natural world may also be operative in the economic world. Surveying hoarding and saving from this angle amounts to a call to study the metaphysics of the economy as much as its physics. While material and monetary flows move in quantifiable and empirical ways, they carry with them a host of unquantifiable attachments and tethers that continually braid and unbraid the social worlds of which they form an integral part. Understanding the dialectic between hoarding and saving illuminates the threads and boundaries of this social fabric. In actuality, hoards are everywhere and may well be a human “universal”; that is, upon closer inspection, it is likely that all societies have methods for storing away unused and dead things for future use, so that they can one day be reactivated and thereby sustain a social world. Savings, however, are activated live things, consumed in the present, so that they may grow the future today. In this sense, hoarding and saving must be seen as two distinct methods of future orientation. Each carries the capacity to exist on a spectrum of perceived irrationality to rationality, even though popular perceptions often envision hoarding as a distinctly irrational stance toward the imagined future. Succinctly, saving is a process of projecting outward, away from a given self. The given self is casting its future out beyond the limits of the self and asking an outside Other to subsume the saving into its own growth process. Hoarding, by contrast, is a process of projecting inward, magnetically pulling the world of things back toward the given self and away from the risky terrain beyond. Hoarding, then, is a form of retention, a gathering in of things that are not allowed to be shared beyond the given self. Both practices are tied to questions about spatial and temporal boundaries, commoditization, social hierarchy, and a host of related topics that we often struggle to carefully define. Hoarding and saving, in short, help humans navigate the world and chart the future by forming people’s ever-shifting relationship to, and with, the world of things. The disciplines of economics and psychology have both dramatically ramped up their interests in hoards in recent decades, but they have yet to develop a shared discourse. Instead, they have bifurcated into two, highly telling foci of research. Economists are largely interested in the seemingly irrational hoarding of treasure by corporate bodies, whereas psychologists are largely interested in the seemingly irrational hoarding of trash by individual bodies. Insights from anthropological research brings treasure and trash into a unified totality as part of a general human phenomenon of building vivacious social worlds through the vivacious world of things.


1994 ◽  
Vol 1 (3) ◽  
pp. 272
Author(s):  
Harry F. Recher

The dedication of this book is to Katie, Hamish, Samantha and Romayne - May they live in hope for, not fear of, the future. I think most of us would wish the same for our children, but few of us are as resolute as Richard Hobbs and Denis Saunders in their efforts to change the ecological future of the world. I can think of no group of researchers that has worked harder to understand the impact of human society on the Australian landscape and to find ways to accommodate human needs and desires with ecological reality than the CSIRO Division of Wildlife and Ecology laboratory at Helena Valley in Western Australia. While many of us work hard at our research, few can claim to have achieved the level of communication of the Western Australians. For nearly a decade now, Saunders, Hobbs and their colleagues have organized, held and published a series of symposia and workshops on the impact of agriculture (and to a lesser extent, forestry) on the landscape and its wildlife. These proceedings have been international in scope and have brought together, in a way few others have achieved, scientists, farmers, resource managers, politicians, bureaucrats and environmental groups. On behalf of my children, Jeni and Myella, I want to thank them for their efforts.


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