Viewpoint

1978 ◽  
Vol 20 (8) ◽  
pp. 225-226

Whether predictions of the future can be made on the basis of extrapolation is a matter for conjecture. But if one assumes a linear evolution, change will continue apace; and by the year 2000 all nations will be enjoying higher living standards than at present. But life styles, and socio‐technical and politico‐economic systems, will not be radically different from those currently prevailing. People will have been afforded an opportunity to adjust by taking one step at a time, and many may feel that this is the most desirable future open to us.

2014 ◽  
Vol 7 (2) ◽  
pp. 136-151 ◽  
Author(s):  
Sung-Ae Lee

To displace a character in time is to depict a character who becomes acutely conscious of his or her status as other, as she or he strives to comprehend and interact with a culture whose mentality is both familiar and different in obvious and subtle ways. Two main types of time travel pose a philosophical distinction between visiting the past with knowledge of the future and trying to inhabit the future with past cultural knowledge, but in either case the unpredictable impact a time traveller may have on another society is always a prominent theme. At the core of Japanese time travel narratives is a contrast between self-interested and eudaimonic life styles as these are reflected by the time traveller's activities. Eudaimonia is a ‘flourishing life’, a life focused on what is valuable for human beings and the grounding of that value in altruistic concern for others. In a study of multimodal narratives belonging to two sets – adaptations of Tsutsui Yasutaka's young adult novella The Girl Who Leapt Through Time and Yamazaki Mari's manga series Thermae Romae – this article examines how time travel narratives in anime and live action film affirm that eudaimonic living is always a core value to be nurtured.


2017 ◽  
pp. 126-169
Author(s):  
S.E. Tariverdieva

The article deals with the development of the coregency system of Augustus and Agrippa from 29 to 18 BC: from formal and actual disparity of the coregents to their formal equality with the dominance of the princeps auctoritas. Particular attention is paid to the earlier stages of this development and to the crisis of 23 BC. The coregency system created by Augustus is often regarded by modern historians as means of ensuring uninterrupted succession of power. Agrippa as his coregent often is thought to have assumed the role of the regent who temporally replaces the princeps, just as it was in formal monarchies, or that of the tutor of the future rulers. However, the Roman system of state administration did not allow such type of regency. The princeps coregent, who was his equal in formal credentials but his inferior in terms of auctoritas, in case of the princeps death had to become the next princeps as his immediate successor. It is unlikely that later he was expected to voluntarily give up his power in favour of younger heir and to vanish from the political life altogether. The inheritance system under Augustus was like a ladder with the princeps at the top, the coregent who was also the immediate successor one step below, heirs of the next degree further down. In case of death of one of them, successors shifted one step up. The coregency had one more function: geographically it allowed Augustus and Agrippa to rule jointly the empire while staying in different parts of it.В статье исследуется развитие системы соправления Августа и Агриппы с 29 по 12 гг. до н. э.: от формального и фактического неравенства соправителей до их формального равенства при преобладании auctoritas принцепса, причём особое внимание уделяется раннему этапу этого развития и кризису 23 г. до н. э. Институт соправления, созданный Августом, часто рассматривается, как средство обеспечения бесперебойного перехода власти, причем Агриппе, как соправителю, НЕРЕДКО отводится роль регента, временно замещающего принцепса или воспитателя будущих правителей. Однако римская система государственного управления не предполагала регентства. Соправитель принцепса, равный ему по формальным полномочиям, но уступавший по auctoritas, в случае его смерти должен был СТАТЬ следующим принцепсом, ближайшим его наследником. Вряд ли предполагалось, что в будущем он должен добровольно уступить власть более молодому наследнику и исчезнуть из политической жизни. Система наследования при Августе представляла собой нечто вроде лестницы, на вершине которой стоял принцепс, на следующей ступени соправитель, он же избранный преемник, ниже наследники следующей очереди в случае смерти когото из них происходило продвижение наследников по ступеням вверх. Кроме того, соправление имело и иное значение позволяло Августу и Агриппе совместно управлять империей, находясь в разных ее частях.


1985 ◽  
Vol 10 (3) ◽  
pp. 198-210 ◽  
Author(s):  
Robert L. Carpenter

This study uses a Delphi technique to estimate the likelihood of a set of change statements concerning emotional disturbance/behavioral disorders. Using a national random sample of 900 teachers, special education administrators, and school psychologists through two rounds of responses, estimates are made regarding the likelihood and the desirability of the condition represented by each statement occurring by the year 2000. Results are compared by variables of experience in the field, occupation, and level of educational attainment. Despite certain significant differences between groups the preponderant conclusion is that there is general agreement among the population surveyed regarding their expectations and sentiments about the future of the field.


2001 ◽  
Vol 34 (2) ◽  
pp. 203-220 ◽  
Author(s):  
Suzanne LaFont

The role and status of women in the post-communist countries has been and continues to be varied and full of contradictions. This article discusses the historical, social, economic, and political dynamics affecting the lives of women during the transition from communism to democracy. It argues that democracy, rather than diminishing gender discrimination, has widened the gender gap through declines in women's political representation and increases in women's unemployment and underemployment. Recently, however, the proliferation of women's organizations and the growth of women's studies programs suggests a more optimistic outlook for the future.


Author(s):  
Robert van Wessel ◽  
Henk J. de Vries

We all take the ubiquity of the Internet for granted: anyone, anywhere, anytime, any device, any connection, any app…but for how long? Is the future of the Internet really at stake? Discussions about control of the Internet, its architecture and of the applications running on it started more than a decade ago (Blumenthal & Clark, 2001). This topic is becoming more and more important for citizens, businesses, and governments across the world. In its original set-up, the architecture of the Internet did not favor one application over another and was based on the net neutrality principle (Wu, 2003). However, architectures should be understood an “alternative way of influencing economic systems” (Van Schewick, 2010), but they should not be a substitute for politics (Agre, 2003). The architecture is laid down in standards and therefore discussions about the future of the Internet should also address the role of standards. This is what this chapter aims to do.


2020 ◽  
pp. 75-96
Author(s):  
Ronald W. Schatz

The Labor Board vets insisted that they were always realistic and had no ideological convictions of any kind. This chapter argues that such a characterization is not accurate. Clark Kerr, John Dunlop, and the other veterans of the board’s staff were in truth utopians—not utopians as that term is usually imagined, but liberal reformers who believed that they could transform the world over time, one step at a time. The famous German sociologist Karl Mannheim termed that mindset “liberal-humanitarian utopian.” The chapter looks back to their youth to explain how they came to that worldview and how unarticulated utopian beliefs pervaded their teaching, writing, and other work. The chapter concludes with the prediction advanced by Clark Kerr, John Dunlop, Charles Myers, and Frederick Harbison that the U.S. and Soviet systems would converge in the future--a conviction that appeared realistic in the latter 1980s and the early 1990s.


Author(s):  
Garrett Hardin

An enduring problem of social life is what to do about the future. Can we predict it? Can we control it? How much sacrifice are we willing to make in the present for the promise of a better future? The questions are harrowing, and agreement comes hard. The year 1921 was a time of famine in some parts of the newly formed Soviet Union. An American journalist, visiting a refugee camp on the Volga, reported that almost half of the people had died of starvation. Noticing some sacks of grain stacked on an adjacent field, he asked the patriarch of the refugee community why the people did not simply overpower the lone soldier guarding the grain and help themselves. The patriarch impatiently explained that the seed was being saved for next season's planting. "We do not steal from the future," he said. It would be too much to claim that only the human animal is capable of imagining what is yet to come, but it is difficult to believe that any other animal can have so keen an appreciation of the demands of the future. Alfred Korbzybski (1879- 1950) called man "the time-binding animal." Binding the future to the present makes sense only if understandable mechanisms connect the two. This understanding was notably missing in the writings of the anarchist-journalist William Godwin. Unlike Malthus, he could make no sense of the fluctuations of human numbers. "Population," he said, "if we consider it historically, appears to be a fitful principle, operating intermittedly and by starts. This is the great mystery of the subject.. .. One of the first ideas that will occur to a reflecting mind is, that the cause of these irregularities cannot be of itself of regular and uniform operation. It cannot be [as Malthus says] 'the numbers of mankind at all times pressing hard against the limits of the means of subsistence.'" Rather than trying to see how appearances might be reconciled with natural laws, Godwin simply said there were no natural laws. His proposal to replace law with "fhfulness" led one of his critics to comment: "Perhaps Godwin was simply carrying his dislike of law one step farther. Having applied it to politics (1793) and to style (1797), he now applied it to nature (1820). He deliberately placed a whole army of facts out of the range of science."


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