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@eFuturist | Innovator and eFuturist

Douglas Goldstein aka @eFuturista popular keynote speaker (and co-host at Health Innovation Media)is a subject matter expert in all things mobile, nano, digital and their convergence into the emerging space of precision medicine.

Doug recently keynoted at the Millennium Alliance bi-annual Healthcare IT Transformation Assembly hosted at the Ritz-Carlton, Coconut Grove in Miami, FL.

As an innovator in digital health, precision medicine and population health, Doug specializes in applying the right mix of mobile, social media, gamification, big data analytics, customer science and emerging technologies for improved performance and outcomes. As the eFuturist, Doug delivers the latest insights on health transformation though innovation, collaboration and leadership. Popular keynotes & workshops include: Innovate Now; Digital Doctoring Today, DNA & Nano Doctoring Tomorrow and iLeadership.

For an overview of Dougs interests, see the Doug on series below:

And for an in-depth series of interviews with healthcare industry leaders, innovators and entrepreneurssourced from major national and regional healthcare conferences,click here.

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@eFuturist | Innovator and eFuturist

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A $12,000 open-source hardware platform to … – futurist.cc

The automotive industry has always been capital-intensive and therefore, it has often been difficult for startups to carve themselves a space in it. But the electric vehicle revolution is disrupting the industry enough that it is opening up opportunities for startups to accelerate the pace of innovation. OSVehicle, a company based in Italia, is trying to help them to just that with their new platform. They released the second generation of the TABBY EVO, an open-source hardware platform to develop electric vehicles and electric vehicle parts. The platform enables companies or individuals wishing to develop parts for electric vehicles, or even full EVs, to leapfrog some of the development and test the parts in an open platform. Of course, you could always buy a used car, electric or not, and implement the parts on that, but its arguablyeasier with OSVehicles platform due to its open nature. The company describes its READ MORE ON ELECTREK.CO

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A $12,000 open-source hardware platform to … – futurist.cc

Daniel Burrus – Global Futurist, Author, Speaker & Consultant

Discover the Anticipatory Organization Model

The Anticipatory Organization Model provides a process for accurately foreseeing change & driving innovation. Aligning your organization with the skills and mindset to anticipate disruptions & opportunities will empower you to successfully ride the tsunami of transformation ahead.

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Burrus will teach your leadership team how to use Hard Trends to Anticipate disruptions before they disrupt, problems before they happen, customer needs before they express them, and game-changing opportunities to accelerate innovation.

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Daniel Burrus – Global Futurist, Author, Speaker & Consultant

US Army’s Chief Futurist Says Russia Will Have Surpassed …

Our enemies have not remained static, warns Lt. Gen. H.R. McMaster, the Armys charismatic chief futurist. One assessment says that Russia will have surpassed US forces in three of 10 key areas of combat by 2030, reached parity in six, and remain behind in only one. On the US side, the current M1 Abrams heavy tank and M2 Bradley armed transport have been upgraded so many times already that theyre close to maxed out, McMaster told an Association of the US Army conference yesterday. But at the same time, he said, we have tremendous opportunities, associated with technologies at a high level of maturity that can be incorporated into a new generation combat vehicle.

Next Generation combat vehicle(s) by 2035

The US Army wants its Next Generation Combat Vehicle to serve as pack master to a swarm of crawling and flying robots. It wants lighter weapons with heavier firepower, able to aim almost straight up to shoot drones out of the sky and hit rooftop snipers. It wants miniaturized missile defenses to shoot down incoming anti-tank weapons. It wants suspension, underbody, and crew compartments designed from the ground up (literally) to resist landmines and roadside bombs. It wants diesel-electric engines like a giant Prius or other advanced motors that can power an array of jammers, sensors, and drone-killing lasers.

To take full advantage of the new technologies, he said, you need to build a new vehicle designed around them.

The factor that drives armored vehicle design, more than any other, is volume under armor. The bigger the gun, the bigger the engine, and above all the bigger the crew, the more armor you have to wrap around them to achieve any given level of protection, and, of course, the more armor, the more weight. The M1 is built to handle the recoil of a 120 mm smoothbore cannon and to accommodate a four-man crew: commander, driver, gunner, and loader. If you replace the 120 with a lighter weapon that uses more powerful energetics i.e. warhead and gunpowder to get the same effect, then redesign the turret around the smaller weapon, each pound saved on the gun itself saves you multiple pounds of armor on the vehicle overall. If you replace the human loader with a mechanical autoloader unreliable gadgets back in the 1970s but mature today you can save even more weight and possibly take the crew out of the turret entirely (as on the new Russian T-14 Armata).

The goal isnt just to build a better Bradley or Abrams, Wesley said. We need to think more broadly, (e.g.) manned-unmanned teaming, he said, referring to humans and robots working closely together. The unmanned systems scout ahead and, potentially, carry weapons, acting as expendable skirmishers and spear-carriers for manned vehicle, which is the only one that needs full-up armor. If Ive got a remotely piloted or tethered vehicle with zero humans inside to protect now I can really reduce weight, Wesley said.

The Armys overly ambitious Future Combat Systems program was cancelled in 2009.

Whats different? To start with, the Army literally boxed itself in on FCS, trying to build vehicles as powerful as a 70-ton M1 that could fit in an Air Force C-130, which can carry a maximum of 19 tons. The Next Generation Combat Vehicle isnt constrained by weight, although lighter than the M1 is clearly a goal; air-deployable firepower is being provided by a completely different program, the Mobile Protected Firepower (MPF) light tank, which isnt expected to take on the hardest targets. To meet its weight limits, FCS tried to use Active Protection Systems instead of heavy armor; the current approach is to layer APS on top of heavy armor, a much more reliable approach.

SOURCE – Breaking Defense

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US Army’s Chief Futurist Says Russia Will Have Surpassed …

Futurism & Technology Blog from Futurist Jack Uldrich

My friend, John Rossman, is an attorney at Moss & Barnett where he is one of the countrys leading bankruptcy attorneys. A few months back, I sent him an article explaining how another law firm specializing in bankruptcy law had just hired the worlds first artificially intelligent attorney. Ironically, the machine was named Ross and,

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Futurism & Technology Blog from Futurist Jack Uldrich

Futurism (Christianity) – Wikipedia

Futurism is a Christian eschatological view that interprets portions of the Book of Revelation and the Book of Daniel as future events in a literal, physical, apocalyptic, and global context.[1]

By comparison, other Christian eschatological views interpret these passages as past events in a symbolic, historic context (Preterism and Historicism), or as present-day events in a non-literal and spiritual context (Idealism). Futurist beliefs usually have a close association with Premillennialism and Dispensationalism.

Some elements of the futurist interpretation of Revelation and Daniel can be found in some of earliest centuries of the Christian Church. Irenaeus of Lyon, for instance, was of the view that Daniel’s 70th week awaited a future fulfillment.[2] During the Middle Ages and before the Protestant Reformation futurist interpretations were virtually non-existent.

The futurist view was proposed by two Catholic Jesuit writers, Manuel Lacunza and Francisco Ribera. Lacunza wrote under the pen name “Ben-Ezra”, and his work was banned by the Catholic Church. It has grown in popularity in the 19th and 20th centuries, so that today it is probably most readily recognized.[3]

The futurist view assigns all or most of the prophecy to the future, shortly before the Second Coming; especially when interpreted in conjunction with Daniel, Isaiah 2:11-22, 1 Thessalonians 4:155:11, and other eschatological sections of the Bible.[citation needed]

Futurist interpretations generally predict a resurrection of the dead and a rapture of the living, wherein all true Christians are gathered to Christ prior to the time God’s kingdom comes on earth. They also believe a tribulation will occur – a seven-year period of time when believers will experience worldwide persecution and martyrdom. Futurists differ on when believers will be raptured, but there are three primary views: 1) before the tribulation; 2) near or at the midpoint of the tribulation; or 3) at the end of the tribulation. There is also a fourth view of multiple raptures throughout the tribulation, but this view does not have a mainstream following.[citation needed]

Pretribulationists believe that all Christians then alive will be taken up to meet Christ before the Tribulation begins. In this manner, Christians are “kept from” the Tribulation, such as Enoch was removed before God judged the antediluvian world, in contrast with Noah who was “kept through” wrath and judgement of God in the flood of Genesis.[citation needed]

Midtribulationists believe that the rapture of the faithful will occur approximately halfway through the Tribulation, after it begins but before the worst part of it occurs. Some midtribulationists, particularly those[who?] holding to a “pre-wrath rapture” of the church, believe that God’s wrath is poured out during a “Great Tribulation” that is limited to the last 3 years of the Tribulation, after believers have been caught up to Christ.[citation needed]

Post-tribulationists believe that Christians will be gathered in the clouds with Christ and join him in his return to earth. (Pretribulationist Tim LaHaye admits a post-tribulation rapture is the closest of the three views to that held by the early church.)[citation needed]

All three views hold that Christians will return with Christ at the end of the Tribulation. Proponents of all three views also generally portray Israel as unwittingly signing a seven-year peace treaty with the Antichrist, which initiates the seven-year Tribulation. Many also tend to view the Antichrist as head of a revived Roman Empire, but the geographic location of this empire is unknown. Hal Lindsey suggests that this revived Roman Empire will be centered in western Europe, with Rome as its capital. Tim LaHaye promotes the belief that Babylon will be the capital of a worldwide empire. Joel Richardson and Walid Shoebat have both recently written books proposing a revived eastern Roman Empire, which will fall with the boundaries of the Ottoman Empire. (Istanbul also has seven hills, was a capital of the Roman Empire as Constantinople, known as the Byzantine Empire, and a body of water in the city is known as the Golden Horn – notable given the eschatological references to the “Little Horn”Daniel 7:8,8:9.)[citation needed]

The various views on tribulation are actually a subset of theological interpretations on the Millennium, mentioned in Revelation 20. There are three main interpretations: Premillennialism, Amillennialism, and Postmillennialism.[citation needed]

Premillennialism believes that Christ will return to the earth, bind Satan, and reign for a literal thousand years on earth with Jerusalem as his capital. Thus Christ returns before (“pre-“) the thousand years mentioned in chapter 20. There are generally two subclasses of Premillennialism: Dispensational and Historic. Some form of premillennialism is thought to be the oldest millennial view in church history.[4]Papias, believed to be a disciple of the Apostle John, was a premillennialist, according to Eusebius. Also Justin Martyr and Irenaeus expressed belief in premillennialism in their writings.

Amillennialism, the traditional view for Catholicism, believes that the thousand years mentioned are not (“a-“) a literal thousand years, but is figurative for what is now the church age, usually, the time between Christ’s ascension and second coming. This view is often associated with Augustine of Hippo. Amillennialists differ on the time frame of the millennium. Some say it started with Pentecost, others say it started with the fulfillment of Jesus’ prophecy regarding the destruction of the temple in Jerusalem (70), and other starting points have also been proposed. Whether this eschatology is the result of caesaropapism, which may have also been the reason that premillennialism was condemned, is sharply disputed.[citation needed]

Postmillennialism believes that Christ will return after (“post-“) a literal/figurative thousand years, in which the world will have essentially become a Christendom. This view was held by Jonathan Edwards.[citation needed]

In the futurist view of Christian eschatology, the Tribulation is a relatively short period of time where anyone who chose not to follow God before the Rapture and was left behind (according to Pre-Tribulation doctrine, not Mid- or Post-Tribulation teaching) will experience worldwide hardships, disasters, famine, war, pain, and suffering, which will wipe out more than 75% of all life on the earth before the Second Coming takes place.[citation needed]

According to some Dispensationalists who hold the futurist view, the Tribulation is thought to occur before the Second Coming of Jesus and during the End Times. Another version holds that it will last seven years in all, being the last of Daniel’s prophecy of seventy weeks. This viewpoint was first made popular by John Nelson Darby in the 19th century and was recently popularized by Hal Lindsey in The Late Great Planet Earth. It is theorized that each week represents seven years, with the timetable beginning from Artaxerxes’ order to rebuild the Temple in Jerusalem (the Second Temple). After seven plus 62 weeks, the prophecy says that the messiah will be “cut off”, which is taken to correspond to the death of Christ. This is seen as creating a break of indeterminate length in the timeline, with one week remaining to be fulfilled.[citation needed]

This seven-year week may be further divided into two periods of 3.5 years each, from the two 3.5-year periods in Daniel’s prophecy where the last seven years are divided into two 3.5-year periods, (Daniel 9:27) The time period for these beliefs is also based on other passages: in the book of Daniel, “time, times, and half a time”, interpreted as “a year, two years, and half a year,” and the Book of Revelation, “a thousand two hundred and threescore days” and “forty and two months” (the prophetic month averaging 30 days, hence 1260/30 = 42 months or 3.5 years). The 1290 days of Daniel 12:11, (rather than the 1260 days of Revelation 11:3), is thought to be the result of either a simple intercalary leap month adjustment, or due to further calculations related to the prophecy, or due to an intermediate stage of time that is to prepare the world for the beginning of the millennial reign.[5]

Among futurists there are differing views about what will happen to Christians during the Tribulation:[citation needed]

In pretribulationism and midtribulationism, the Rapture and the Second Coming (or Greek, par[a]ousia) of Christ are separate events, while in post-tribulationism the two events are identical or simultaneous. Another feature of the pre- and mid-tribulation beliefs is the idea that after the Rapture, Christ will return for a third time (when also counting the first coming) to set up his kingdom on the earth.[citation needed]

Some, including many Roman Catholic theologians,[citation needed] do not believe in a “time of trouble” period as usually described by tribulationists, but rather that there will be a near utopian period led by the Antichrist.

According to Futurism, the 70th week of Daniel will occur at some point in the future, culminating in seven years (or 3.5 years depending on denomination) of Tribulation and the appearance of the Antichrist.

Such a thesis is paradigmatic for Dispensational Premillennialism. In contradistinction, Historic Premillennialism may or may not posit Daniel’s 70th week as future yet retain the thesis of the future fulfillment of many of the prophecies of Major and Minor Prophets, the teachings of Christ (e.g., Matthew 24) and the book of Revelation.

Dispensationalists typically hold that a ‘hiatus’, which some refer to as a ‘biblical parenthesis’, occurred between the 69th and 70th week of the prophecy, into which the “church age” is inserted (also known as the “gap theory” of Daniel 9). The seventieth week of the prophecy is expected to commence after the rapture of the church, which will incorporate the establishment of an economic system using the number ‘666’, the reign of the beast (the Antichrist), the false religious system (the harlot), the Great Tribulation and Armageddon.[7]

Controversy exists regarding the antecedent of he in Daniel 9:27. Many within the ranks of premillennialism do not affirm the “confirmation of the covenant” is made by Jesus Christ (as do many Amillennarians) but that the antecedent of “he” in vs. 27 refers back to vs. 26 (“the prince who is to come”i.e., the Antichrist). Antichrist will make a “treaty” as the Prince of the Covenant (i.e., “the prince who is to come”) with Israel’s future leadership at the commencement of the seventieth week of Daniel’s prophecy; in the midst of the week, the Antichrist will break the treaty and commence persecution against a regathered Israel.[8]

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Futurism (Christianity) – Wikipedia

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Daily briefing on the must-know news in science and technology

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Scouring the planet for extreme life forms

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The intersection of imagery, imagination and Earth

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Eight arms full of science

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Examining how technology shapes our human experience

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No brain. No gain

Out There

Notes from the far edge of space, astronomy and physics

Science Sushi

Real Science. Served Raw

Seriously, Science?

Serious(ly silly) science

Field Notes

Our correspondents cover science as it happens

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Discover Magazine: The latest in science and technology …

Kurzweil Accelerating Intelligence

By Steve Mann, Brett Leonard, David Brin, Ana Serrano, Robin Ingle, Ken Nickerson, Caitlin Fisher, Samantha Mathews, Ryan Janzen, Mir Adnan Ali, Ken Yang, Pete Scourboutakos, Dan Braverman, Sarang Nerkar, Keram Malicki-Sanchez, Zack P. Harris, Zach A. Harris, Jesse Damiani, Edward Button

The Human Augmentation Code was presented at the VRTO Virtual & Augmented Reality World Conference + Expo, June 2527, 2016 by Steve Mann, read more

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Kurzweil Accelerating Intelligence

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* If you find a lower regular price within 12 months of registering your domain with Cosmotown, we will refund you double the difference in price. Only other registrars’ regular pricing applies, promotional pricing, coupon pricing, limited time offers etc are excluded. Whois Privacy is free for as long as your domain is registered with Cosmotown, on domains extensions that allow Whois Privacy. Certain domain extensions do not allow Whois Privacy due to registry restrictions, such as country code TLDs (.cc, .asia etc). All quoted prices are based on regular prices as of 1/1/2014 for a one-year registration of a single domain. Product and program specifications, availability, and pricing are subject to change without notice. All other trademarks are the property of their respective owners.

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Homepage – Brian Solis

X: The Experience Where Business Meets Design

X explores why great products are no longer good enough to win with customers and why creative marketing and delightful customer service too are not enough to succeed. Brian shares why the future of business is experiential and how to create and cultivate meaningful experiences.

The End of Business As Usual examines each layer of the complex consumer revolution that is changing the future of business, media, and culture. As consumers further connect with one another, a vast and efficient information network takes shape and begins to steer experiences, decisions, and markets. It is nothing short of disruptive.

Where Business Meets Design Whats the Future of Business explores in a fun, visual and insightful way how connected consumerism breaks down into Four Moments of Truth, the role of technology in decision-making, and how businesses need to create experiences that mean something in each stage and also spark engagement between consumers based on those experience.

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Future – Wikipedia

The future is what will happen in the time after the present. Its arrival is considered inevitable due to the existence of time and the laws of physics. Due to the apparent nature of reality and the unavoidability of the future, everything that currently exists and will exist can be categorized as either permanent, meaning that it will exist forever, or temporary, meaning that it will end. The future and the concept of eternity have been major subjects of philosophy, religion, and science, and defining them non-controversially has consistently eluded the greatest of minds.[1] In the Occidental view, which uses a linear conception of time, the future is the portion of the projected time line that is anticipated to occur.[2] In special relativity, the future is considered absolute future, or the future light cone.[3]

In the philosophy of time, presentism is the belief that only the present exists and the future and the past are unreal. Religions consider the future when they address issues such as karma, life after death, and eschatologies that study what the end of time and the end of the world will be. Religious figures such as prophets and diviners have claimed to see into the future. Organized efforts to predict or forecast the future may have derived from observations by early man of heavenly objects.

Future studies, or futurology, is the science, art and practice of postulating possible futures. Modern practitioners stress the importance of alternative and plural futures, rather than one monolithic future, and the limitations of prediction and probability, versus the creation of possible and preferable futures.

The concept of the future has been explored extensively in cultural production, including art movements and genres devoted entirely to its elucidation, such as the 20th century movement futurism.

Forecasting is the process of estimating outcomes in uncontrolled situations. Forecasting is applied in many areas, such as weather forecasting, earthquake prediction, transport planning, and labour market planning. Due to the element of the unknown, risk and uncertainty are central to forecasting.

Statistically based forecasting employs time series with cross-sectional or longitudinal data. Econometric forecasting methods use the assumption that it is possible to identify the underlying factors that might influence the variable that is being forecast. If the causes are understood, projections of the influencing variables can be made and used in the forecast. Judgmental forecasting methods incorporate intuitive judgments, opinions and probability estimates, as in the case of the Delphi method, scenario building, and simulations.

Prediction is similar to forecasting but is used more generally, for instance to also include baseless claims on the future. Organized efforts to predict the future began with practices like astrology, haruspicy, and augury. These are all considered to be pseudoscience today, evolving from the human desire to know the future in advance.

Modern efforts such as future studies attempt to predict technological and societal trends, while more ancient practices, such as weather forecasting, have benefited from scientific and causal modelling. Despite the development of cognitive instruments for the comprehension of future, the stochastic and chaotic nature of many natural and social processes has made precise forecasting of the future elusive.

Future studies or futurology is the science, art and practice of postulating possible, probable, and preferable futures and the worldviews and myths that underlie them. Futures studies seeks to understand what is likely to continue, what is likely to change, and what is novel. Part of the discipline thus seeks a systematic and pattern-based understanding of past and present, and to determine the likelihood of future events and trends. A key part of this process is understanding the potential future impact of decisions made by individuals, organisations and governments. Leaders use results of such work to assist in decision-making.

Futures is an interdisciplinary field, studying yesterday’s and today’s changes, and aggregating and analyzing both lay and professional strategies, and opinions with respect to tomorrow. It includes analyzing the sources, patterns, and causes of change and stability in the attempt to develop foresight and to map possible futures. Modern practitioners stress the importance of alternative and plural futures, rather than one monolithic future, and the limitations of prediction and probability, versus the creation of possible and preferable futures.

Three factors usually distinguish futures studies from the research conducted by other disciplines (although all disciplines overlap, to differing degrees). First, futures studies often examines not only possible but also probable, preferable, and “wild card” futures. Second, futures studies typically attempts to gain a holistic or systemic view based on insights from a range of different disciplines. Third, futures studies challenges and unpacks the assumptions behind dominant and contending views of the future. The future thus is not empty but fraught with hidden assumptions.

Futures studies does not generally include the work of economists who forecast movements of interest rates over the next business cycle, or of managers or investors with short-term time horizons. Most strategic planning, which develops operational plans for preferred futures with time horizons of one to three years, is also not considered futures. But plans and strategies with longer time horizons that specifically attempt to anticipate and be robust to possible future events, are part of a major subdiscipline of futures studies called strategic foresight.

The futures field also excludes those who make future predictions through professed supernatural means. At the same time, it does seek to understand the models such groups use and the interpretations they give to these models.

In physics, time is a fourth dimension. Physicists argue that space-time can be understood as a sort of stretchy fabric that bends due to forces such as gravity. In classical physics the future is just a half of the timeline, which is the same for all observers. In special relativity the flow of time is relative to the observer’s frame of reference. The faster an observer is traveling away from a reference object, the slower that object seems to move through time. Hence, future is not an objective notion anymore. A more significant notion is absolute future or the future light cone. While a person can move backwards or forwards in the three spatial dimensions, many physicists argue you are only able to move forward in time.[4]

One of the outcomes of Special Relativity Theory is that a person can travel into the future (but never come back) by traveling at very high speeds. While this effect is negligible under ordinary conditions, space travel at very high speeds can change the flow of time considerably. As depicted in many science fiction stories and movies (e.g. Dj Vu), a person traveling for even a short time at near light speed will return to an Earth that is many years in the future.

Some physicists claim that by using a wormhole to connect two regions of space-time a person could theoretically travel in time. Physicist Michio Kaku points out that to power this hypothetical time machine and “punch a hole into the fabric of space-time”, it would require the energy of a star. Another theory is that a person could travel in time with cosmic strings.

“The trouble with the future is that it’s so much less knowable than the past.”

In the philosophy of time, presentism is the belief that only the present exists, and the future and past are unreal. Past and future “entities” are construed as logical constructions or fictions. The opposite of presentism is ‘eternalism’, which is the belief that things in the past and things yet to come exist eternally. Another view (not held by many philosophers) is sometimes called the ‘growing block’ theory of timewhich postulates that the past and present exist, but the future does not.[6]

Presentism is compatible with Galilean relativity, in which time is independent of space, but is probably incompatible with Lorentzian/Einsteinian relativity in conjunction with certain other philosophical theses that many find uncontroversial. Saint Augustine proposed that the present is a knife edge between the past and the future and could not contain any extended period of time.

Contrary to Saint Augustine, some philosophers propose that conscious experience is extended in time. For instance, William James said that time is “…the short duration of which we are immediately and incessantly sensible.”[citation needed] Augustine proposed that God is outside of time and present for all times, in eternity. Other early philosophers who were presentists include the Buddhists (in the tradition of Indian Buddhism). A leading scholar from the modern era on Buddhist philosophy is Stcherbatsky, who has written extensively on Buddhist presentism:

While ethologists consider animal behavior largely based on fixed action patterns or other learned traits in an animal’s past[citation needed], human behavior is known to encompass anticipation of the future. Anticipatory behavior can be the result of a psychological outlook toward the future, for examples optimism, pessimism, and hope.

Optimism is an outlook on life such that one maintains a view of the world as a positive place. People would say that optimism is seeing the glass “half full” of water as opposed to half empty. It is the philosophical opposite of pessimism. Optimists generally believe that people and events are inherently good, so that most situations work out in the end for the best. Hope is a belief in a positive outcome related to events and circumstances in one’s life. Hope implies a certain amount of despair, wanting, wishing, suffering or perseverance i.e., believing that a better or positive outcome is possible even when there is some evidence to the contrary. “Hopefulness” is somewhat different from optimism in that hope is an emotional state, whereas optimism is a conclusion reached through a deliberate thought pattern that leads to a positive attitude.

Pessimism as stated before is the opposite of optimism. It is the tendency to see, anticipate, or emphasize only bad or undesirable outcomes, results, or problems. The word originates in Latin from Pessimus meaning worst and Malus meaning bad.

Religions consider the future when they address issues such as karma, life after death, and eschatologies that study what the end of time and the end of the world will be. In religion, major prophets are said to have the power to change the future. Common religious figures have claimed to see into the future, such as minor prophets and diviners. The term “afterlife” refers to the continuation of existence of the soul, spirit or mind of a human (or animal) after physical death, typically in a spiritual or ghostlike afterworld. Deceased persons are usually believed to go to a specific region or plane of existence in this afterworld, often depending on the rightness of their actions during life.

Some believe the afterlife includes some form of preparation for the soul to transfer to another body (reincarnation). The major views on the afterlife derive from religion, esotericism and metaphysics. There are those who are skeptical of the existence of the afterlife, or believe that it is absolutely impossible, such as the materialist-reductionists, who believe that the topic is supernatural, therefore does not really exist or is unknowable. In metaphysical models, theists generally believe some sort of afterlife awaits people when they die. Atheists generally do not believe in a life after death. Members of some generally non-theistic religions such as Buddhism, tend to believe in an afterlife like reincarnation but without reference to God.

Agnostics generally hold the position that like the existence of God, the existence of supernatural phenomena, such as souls or life after death, is unverifiable and therefore unknowable.[8] Many religions, whether they believe in the souls existence in another world like Christianity, Islam and many pagan belief systems, or in reincarnation like many forms of Hinduism and Buddhism, believe that ones status in the afterlife is a reward or punishment for their conduct during life, with the exception of Calvinistic variants of Protestant Christianity, which believes one’s status in the afterlife is a gift from God and cannot be earned during life.

Eschatology is a part of theology and philosophy concerned with the final events in the history of the world, or the ultimate destiny of humanity, commonly referred to as the end of the world. While in mysticism the phrase refers metaphorically to the end of ordinary reality and reunion with the Divine, in many traditional religions it is taught as an actual future event prophesied in sacred texts or folklore. More broadly, eschatology may encompass related concepts such as the Messiah or Messianic Age, the end time, and the end of days.

Futurism as an art movement originated in Italy at the beginning of the 20th century. It developed largely in Italy and in Russia, although it also had adherents in other countries – in England and Portugal for example. The Futurists explored every medium of art, including painting, sculpture, poetry, theatre, music, architecture and even gastronomy. Futurists had a passionate loathing of ideas from the past, especially political and artistic traditions. They also espoused a love of speed, technology, and violence. Futurists dubbed the love of the past passisme. The car, the plane, and the industrial town were all legendary for the Futurists, because they represented the technological triumph of people over nature. The Futurist Manifesto of 1909 declared: “We will glorify warthe world’s only hygienemilitarism, patriotism, the destructive gesture of freedom-bringers, beautiful ideas worth dying for, and scorn for woman.”[9] Though it owed much of its character and some of its ideas to radical political movements, it had little involvement in politics until the autumn of 1913.[10]

One[which?] of the many 20th-century classical movements in music paid homage to, included, or imitated machines. Closely identified with the central Italian Futurist movement were brother composers Luigi Russolo (1885-1947) and Antonio Russolo (1877-1942), who used instruments known as intonarumori – essentially sound boxes used to create music out of noise. Luigi Russolo’s futurist manifesto, The Art of Noises, is considered[by whom?] one of the most important and influential texts in 20th century musical aesthetics. Other examples of futurist music include Arthur Honegger’s Pacific 231 (1923), which imitates the sound of a steam locomotive, Prokofiev’s “The Steel Step”, and the experiments of Edgard Varse.

Literary futurism made its debut with F.T. Marinetti’s Manifesto of Futurism (1909). Futurist poetry used unexpected combinations of images and hyper-conciseness (not to be confused with the actual length of the poem). Futurist theater works have scenes a few sentences long, use nonsensical humor, and try to discredit the deep-rooted dramatic traditions with parody. Longer literature forms, such as novels, had no place in the Futurist aesthetic, which had an obsession with speed and compression.

Futurism expanded to encompass other artistic domains and ultimately included painting, sculpture, ceramics, graphic design, industrial design, interior design, theatre design, textiles, drama, literature, music and architecture. In architecture, it featured a distinctive thrust towards rationalism and modernism through the use of advanced building materials. The ideals of futurism remain as significant components of modern Western culture; the emphasis on youth, speed, power and technology finding expression in much of modern commercial cinema and commercial culture. Futurism has produced several reactions, including the 1980s-era literary genre of cyberpunk which often treated technology with a critical eye.

Science-fiction writer Robert A. Heinlein defined science fiction as:

More generally, one can regard science fiction as a broad genre of fiction that often involves speculations based on current or future science or technology. Science fiction is found in books, art, television, films, games, theater, and other media. Science fiction differs from fantasy in that, within the context of the story, its imaginary elements are largely possible within scientifically established or scientifically postulated laws of nature (though some elements in a story might still be pure imaginative speculation). Settings may include the future, or alternative time-lines, and stories may depict new or speculative scientific principles (such as time travel or psionics), or new technology (such as nanotechnology, faster-than-light travel or robots). Exploring the consequences of such differences is the traditional purpose of science fiction, making it a “literature of ideas”.[12]

Some science fiction authors construct a postulated history of the future called a “future history” that provides a common background for their fiction. Sometimes authors publish a timeline of events in their history, while other times the reader can reconstruct the order of the stories from information in the books. Some published works constitute “future history” in a more literal sensei.e., stories or whole books written in the style of a history book but describing events in the future. Examples include H.G. Wells’ The Shape of Things to Come (1933) – written in the form of a history book published in the year 2106 and in the manner of a real history book with numerous footnotes and references to the works of (mostly fictitious) prominent historians of the 20th and 21st centuries.

The linear view of time (common in Western thought) draws a stronger distinction between past and future than does the more common cyclic time of cultures such as India, where past and future can coalesce much more readily.[13]

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Future – Wikipedia

Futurist – Wikipedia

Futurists or futurologists are scientists and social scientists whose specialty is futurology or the attempt to systematically explore predictions and possibilities about the future and how they can emerge from the present, whether that of human society in particular or of life on Earth in general.

The term “futurist” most commonly refers to people who attempt to predict the future (sometimes called trend analysis) such as authors, consultants, thinkers, organizational leaders and others who engage in interdisciplinary and systems thinking to advise private and public organizations on such matters as diverse global trends, possible scenarios, emerging market opportunities and risk management. Futurist is not in the sense of the art movement futurism.

The Oxford English Dictionary identifies the earliest use of the term futurism in English as 1842, to refer, in a theological context, to the Christian eschatological tendency of that time. The next recorded use is the label adopted by the Italian and Russian futurists, the artistic, literary and political movements of the 1920s and 1930s which sought to reject the past and fervently embrace speed, technology and, often violent, change.

There are a number of organizations that specialize in this field including the World Future Society.

Visionary writers such as Jules Verne, Edward Bellamy, and H.G.Wells were not in their day characterized as futurists. The term futurology in its contemporary sense was first coined in the mid1940s by the German Professor Ossip K. Flechtheim, who proposed a new science of probability. Flechtheim argued that even if systematic forecasting did no more than unveil the subset of statistically highly probable processes of change and charted their advance, it would still be of crucial social value.[1]

In the mid1940s the first professional “futurist” consulting institutions like RAND and SRI began to engage in long-range planning, systematic trend watching, scenario development, and visioning, at first under World WarII military and government contract and, beginning in the 1950s, for private institutions and corporations. The period from the late 1940s to the mid1960s laid the conceptual and methodological foundations of the modern futures studies field. Bertrand de Jouvenel’s The Art of Conjecture in 1963 and Dennis Gabor’s Inventing the Future in 1964 are considered key early works, and the first U.S.university course devoted entirely to the future was taught by the late Alvin Toffler at the The New School in 1966.[2]

More generally, the label includes such disparate lay, professional, and academic groups as visionaries, foresight consultants, corporate strategists, policy analysts, cultural critics, planners, marketers, forecasters, prediction market developers, roadmappers, operations researchers, investment managers, actuaries, and other risk analyzers, and future-oriented individuals educated in every academic discipline, including anthropology, complexity studies, computer science, economics, engineering, Urban design, evolutionary biology, history, management, mathematics, philosophy, physical sciences, political science, psychology, sociology, systems theory, technology studies, trend analysis, and other disciplines.

“Futures studies”sometimes referred to as futurology, futures research, and foresightcan be summarized as being concerned with “three P’s and a W”, i.e. “possible, probable, and preferable” futures, plus “wildcards”, which are low-probability, high-impact events, should they occur. Even with high-profile, probable events, such as the fall of telecommunications costs, the growth of the internet, or the aging demographics of particular countries, there is often significant uncertainty in the rate or continuation of a trend. Thus, a key part of futures analysis is the managing of uncertainty and risk.[3]

Not all futurists engage in the practice of futurology as generally defined. Pre-conventional futurists (see below) would generally not. And while religious futurists, astrologers, occultists, New Age divinists, etc. use methodologies that include study, none of their personal revelation or belief-based work would fall within a consensus definition of futurology as used in academics or by futures studies professionals.

Several authors have become recognized as futurists. They research trends, particularly in technology, and write their observations, conclusions, and predictions. In earlier eras, many futurists were at academic institutions. John McHale, author of The Future of the Future, published a ‘Futures Directory’, and directed a think tank called The Centre For Integrative Studies at a university. Futurists have started consulting groups or earn money as speakers, with examples including Alvin Toffler, John Naisbitt and Patrick Dixon. Frank Feather is a business speaker that presents himself as a pragmatic futurist. Some futurists have commonalities with science fiction, and some science-fiction writers, such as Arthur C. Clarke,[4] are known as futurists.[citation needed] In the introduction to The Left Hand of Darkness, Ursula K. Le Guin distinguished futurists from novelists, writing of the study as the business of prophets, clairvoyants, and futurists. In her words, “a novelist’s business is lying”.

A survey of 108 futurists[5] found the following shared assumptions:

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Futurist – Wikipedia

The Optimistic Futurist

How to Raise an Environmentalist

Encouraging children to form an emotional attachment to nature may be key to protecting our planets future.

by Jill Suttie as posted in Yes! magazine

Sep 24, 2016

Originally posted by Greater Good

We read it in the news every day. From climate change to overfishing to deforestation, it seems that we are on the brink of a natural disaster on an epic scale. If we cannot do something to reverse these trends, we will surely make our planet uninhabitable.

But how do we encourage peopleespecially our kidsto care more and take action?

Scientists are starting to uncover how to encourage that compassionate concern in children. Social scientists are beginning to look for answers to this question with some prom

Read more: How to Raise an Environmentalist

Read more here:

The Optimistic Futurist

article in The Futurist – Dr. Clare W. Graves

This paper is made available with the permission of the World Future Society, Bethesda, MD

Readers should know that Dr. Graves was not entirely satisfied with this piece as it appeared in The Futurist, though it is by far the most popular of his articles and quite readable as an introduction to the theory.

Significant portions of this article were crafted by editor Ed Cornish using Dr. Graves’s basic ideas and principles. Graves was also not entirely happy with some of these depictions of levels such as GT and HU, as well as parts of the commentary added by the editor. The portions with heavy editorial involvement are indented.

Human Nature Prepares for a Momentous Leap

by Clare W. Graves

[From The Futurist, 1974, pp. 72-87. Edited with embedded comments by Edward Cornish, World Future Society.]

View Summary Table from the Article

A new psychological theory holds that human beings exist at different levels of existence. At any given level, an individual exhibits the behavior and values characteristic of people at that level; a person who is centralized at a lower level cannot even understand people who are at a higher level. In the following article, psychologist Clare Graves outlines his theory and what it suggests regarding man’s future. Through history, says Graves, most people have been confined to the lower levels of existence where they were motivated by needs shared with other animals. Now, Western man appears ready to move up to a higher level of existence, a distinctly human level. When this happens there will likely be a dramatic transformation of human institutions.

For many people the prospect of the future is dimmed by what they see as a moral breakdown of our society at both the public and private level. My research, over more than 20 years as a psychologist interested in human values, indicates that something is indeed happening to human values, but it is not so much a collapse in the fiber of man as a sign of human health and intelligence. My research indicates that man is learning that values and ways of living which were good for him at one period in his development are no longer good because of the changed condition of his existence. He is recognizing that the old values are no longer appropriate, but he has not yet understood the new.

The error which most people make when they think about human values is that they assume the nature of man is fixed and there is a single set of human values by which he should live. Such an assumption does not fit with my research. My data indicate that man’s nature is an open, constantly evolving system, a system which proceeds by quantum jumps from one steady state system to the next through a hierarchy of ordered systems.

Briefly, what I am proposing is that the psychology of the mature human being is an unfolding, emergent, oscillating, spiraling process marked by progressive subordination of older, lower-order behavior systems to newer, higher-order systems as man’s existential problems change. These systems alternate between focus upon the external world, and attempts to change it, and focus upon the inner world, and attempts to come to peace with it, with the means to each end changing in each alternatively prognostic system. Thus, man tends, normally, to change his psychology as the conditions of his existence change. Each successive state, or level of existence, is a state through which people pass on the way to other states of equilibrium. When a person is centralized in one state of existence, he has a total psychology which is particular to that state. His feelings, motivations, ethics and values, biochemistry, degree of neurological activation, learning systems, belief systems, conception of mental health, ideas as to what mental illness is and how it should be treated, preferences for and conceptions of management, education, economic and political theory and practice, etc., are all appropriate to that state.

In some cases, a person may not be genetically or constitutionally equipped to change in the normal upward direction when the conditions of his existence change. Instead, he may stabilize and live out his life at any one or a combination of levels in the hierarchy. Again, he may show the behavior of a level in a predominantly positive or negative manner, or he may, under certain circumstances, regress to a behavior system lower in the hierarchy. Thus, an adult lives in a potentially open system of needs, values and aspirations, but he often settles into what appears to be a closed system.

Human existence can be likened to a symphony with six themes. In a symphony, the composer normally begins by stating his themes in the simplest possible manner. In human existence, our species begins by stating in the simplest way those themes which will preoccupy us through thousands of variations. At this point in history, the societal effective leading edge of man in the technologically advanced nations is currently finishing the initial statement of the sixth theme of existence and is beginning again with the first theme in an entirely new and more sophisticated variation. That is, man has reached the point of finishing the first and most primitive ladder of existence: the one concerned with the emergence of the individual of the species Homo sapiens and his subsistence on this planet. The first six levels of existence, A-N through F-S, have accordingly been called Subsistence Levels. (A stands for the neurological system in the brain upon which the psychological system is based; N for the set of existential problems that the A neurological system is able to cope with. Thus, in the A-N state, one calls on the A system to solve the N problems of existence.) These six subsistence levels comprise the initial statement of man’s themes in its very simplest form.

The six subsistence levels of man’s existence have as their overall goal the establishment of individual survival and dignity. Once having become reasonably secure, both physically and psychologically, in his existence, the individual becomes suddenly free to experience the wonder and interdependence of all life. But he must notice at the same time that the struggle for man’s emergent individuality has imperiled the very survival of that life. Thus, just as early man at the most primitive level of subsistence (A-N), had to use what power he could command to stabilize his individual life functions, so G-T man, the individual who has reached the first level of being must use what knowledge he can command to stabilize the essential functions of interdependent life. Similarly, B-O or tribal man gathered together in communities to insure his individual, physical survival, and our G-T man of the future must form communities of knowledge to insure the survival of all viable life upon this Earth. We see therefore that the six themes constantly repeat, even though man progresses from the simple statement of individual subsistence to the variation of the interdependence of life. This stately succession of themes and movements is the general pattern of the levels of existence.

In this discussion of man’s present and future, the first three subsistence levels must still concern us because many people, from aborigines to newly emergent nations, are still living at these levels of existence.

Here are brief descriptions of the levels as I have come to know them through my research:

Some Characteristics of Various Levels

Automatic Existence (First Subsistence Level)

Man at the first subsistence level (A-N), the automatic state of physiological existence, seeks only the immediate satisfaction of his basic physiological needs. He has only an imperative need-based concept of time and space and no concept of cause or effect. His awareness excludes self and is limited to the presence of physiologically determined tension when it is present, and the relief of such tension when it takes place. He lives a purely physiological existence. Man the species, or man the individual, does not have to rise above this level to continue the survival of the species. He can continue the survival of the species through the purely physiological aspect of the process of procreation. He can live what is for him, at the A-N level, a productive lifetime, productive in the sense that his built-in response mechanisms are able to reduce the tensions of the imperative physiological needs and a reproductive lifetime. But this level of existence seldom is seen in the modern world except in pathological cases.

As soon as man, in his food-gathering wanderings, accrues a set of Pavlovian conditioned reflexes, which provide for the satisfaction of his imperative needs, and thus enters his ‘Garden of Eden,’ he slides almost imperceptibly out of this first stage into the second existential state, and established form of human existence, the tribalistic way of life.

Tribalistic Existence (Second Subsistence Level)

At the second subsistence level, the B-O autistic state of thinking, man’s need is for stability. He seeks to continue a way of life that he does not understand but strongly defends. This level of man has just struggled forth from striving to exist and now has his first established way of life. This way of life is essentially without awareness, thought, or purpose, for it is based on Pavlovian classical conditioning principles. Therefore, B-O man beliefs his tribalistic way is inherent in the nature of things. As a result he holds tenaciously to it, and strives desperately to propitiate the world for its continuance.

At this level a seasonal, or naturally based concept of time prevails and space is perceived in an atomistic fashion. Causality is not yet perceived because man perceives that forces at work to be inherent. Here a form of existence based on myth and tradition arises, and being is a mystical phenomenon full of spirits, magic and superstition. Here the task of existence is simply to continue what it seems has enabled my tribe to be.

But here, more by chance than by design, some men achieve relative control of their spirit world through their non-explainable, elder-administered, tradition-based way of life a way of life which continues relatively unchanged until disturbed from within or without. When the established tribal way of life assures the continuance of the tribe with minimal energy expenditure by solving problems N by neurological means A, it creates the first of the general conditions necessary for movement to a new and different steady state of being. It produces excess energy in the system which puts the system in a state of readiness for change. But unless another factor, such as dissonance or challenge, comes into the field, the change does not move in the direction of some other state of being. Instead, it moves toward maximum entropy and its own demise, since it becomes overloaded with its accretion of more and more tradition, more and more ritual. If, however, when the state of readiness is achieved, dissonance enters, then this steady state of being is precipitated toward a different kind of change. This dissonance arises usually in youth, or in certain minds which are not troubled by memories of the past and are capable of newer and more lasting insights into the nature of man’s being. Or it can come to the same capable minds when outsiders disturb the tribe’s way of life.

When, at the B-O level, readiness for change occurs, it triggers man’s insight into his existence as an individual being separate and distinct from other beings, and from his tribal compatriots as well. As he struggles, he perceives that others – other men, other animals, and even the spirits in his physical world – fight him back. So his need for survival comes to the fore.

With this change in consciousness, man becomes aware that he is aligned against predatory animals, a threatening physical universe, and other men who fight back for their established way of existence, or against him for the new way of existence he is striving to develop. Now he is not one-with-all, for he is alone in his struggle for his survival against the draconic forces of the universe. So he sets out in heroic fashion to build a way of being which will foster his individual survival.

Egocentric Existence (Third Subsistence Level)

At the egocentric level (C-P), raw, rugged, self-assertive individualism comes to the fore. This level might be termed ‘Machiavellian,’ for within it is all the author of The Prince considered the essence of being human. History suggests to us that the few who were able to gain their freedom from survival problems surged almost uncontrollably forward into a new way of being, and also dragged after them the tribal members unable to free themselves of the burden of stagnating tribalistic existence. History also suggests that the few became the authoritarians while the many became those who submitted. The many accepted the might-is-right of the few because such acceptance assured their survival. This was so in the past and it is still so today.

This Promethean (C-P) point of view is based on the prerogatives of the haves and the duties of the have-nots. Ultimately, when this way of life, based historically on the agricultural revolution, is established, life is seen as a continuous process with survival dependent on a controlled relationship. Fealty and loyalty, service and noblesse oblige become cornerstones of this way of life. Assured of their survival, through fief and vassalage, the haves base life of the right way to behave as their might dictates. A system develops in which each individual acts out in detail, in the interest of his own survival, how life is to be lived, but online a small number ever achieve any modicum of power and the remainder are left to submit.

Both the authoritarian and the submissive develop standards which they feel will insure them against threat, but these are very raw standards. The submissive person chooses to get away with what he can within the life style which is possible for him. The authoritarian chooses to do as he pleases. He spawns, as his raison d’tre, the rights of assertive individualism. These rights become, in time, the absolute rights of kings, the unassailable prerogatives of management, the inalienable rights of those who have achieved positions of power, and even the rights of the lowly hustler to all he can hustle. This is a world of the aggressive expression of man’s lusts openly and unabashedly by the ‘haves,’ and more covertly and deviously by the ‘have nots.’

Now man moves to the lasting security level of need and learns by avoidant learning. As he moves to the D-Q level he develops a way of life based on the conviction that there must be a reason for it all, a reason why the have shall possess so much in life yet be faced with death, and a reason why the have not is forced to endure a miserable existence. This search leads to the belief that the have and have not condition is a part of a directed design, a design of the forces guiding man and his destiny. Thus, the saintly way of life, based on one of the world’s great religions or great philosophies, comes to be. Here man creates what he believes is a way for lasting peace in this life or everlasting life, a way which, it seems to him, will remove the pain of both the have and the have not. Here he seeks salvation.

Saintly Existence (Fourth Subsistence Level)

At the saintly level (D-Q), man develops a way of life based on ‘Thou salt suffer the pangs of existence in this life to prove thyself worthy of later life.’ This saintly form of existence comes from seeing that living in this world is not made for ultimate pleasure, a perception based on the previous endless struggle with unbridled lusts and a threatening universe. Here man perceives that certain rules are prescribed for each class of men and that these rules describe the proper way each class is to behave. The rules are the price man must pay for his more lasting life, for the peace which he seeks, the price of no ultimate pleasure while living. The measure of this worthiness is how much he has lived by the established rules. But, after security is achieved through these absolutistic rules, the time comes when some men question the price. When this happens, the saintly way of life is doomed to decay, since some men are bound to ask why they cannot have some pleasure in this life. Man then struggles on through another period of transition to another level, now slipping, now falling in the quest for his goal. When man casts aside the inhuman aspect of his saintly existence, he is again charged with excess energy because his security problems are solved; but this very solution has created the problems R, how to build a life that will offer pleasure here and now, which eventually he meets through the neurological means of system E.

Materialistic Existence (Fifth Subsistence Level)

At the materialistic level (E-R_, man strives to conquer the world by learning its secrets, rather than through raw, naked force as he did at the C-P level. He tarries long enough here to develop and utilize the objectivistic, positivistic, operationalistic, scientific method so as to provide the material ends for a satisfactory human existence in the here and now. But once assured of his own material satisfaction he finds he has created problems S, a new spiritual void in his being. He finds himself master of the objective physical world but a prime neophyte in the subjectivistic, humanistic world. He has achieved the satisfaction of a good life through his relative mastery of the physical universe, but it has been achieved at a price, the price of not being liked by other men for his callous use of knowledge for himself. He has become envied and even respected, but he is not liked. He has achieved his personal status and material existence at the expense of being rejected even by his use of neurological sub-system F, and begins man’s move to his sixth form of existence.

Personalistic Existenence (Sixth Subsistence Level)

At the personalistic level (F-S), man becomes centrally concerned with peace with his inner self and in the relation of his self to the inner self of others. He becomes concerned with belonging, with being accepted, with knowing the inner side of self and other selves so harmony can come to be, so people as individuals can be at peace with themselves and thus with the world. And when he achieves this, he finds he must become concerned with more than self or other selves, because while he was focusing on the inner self to the exclusion of the external world, his outer world has gone to pot. So how he turns outward to life and to the whole, the total universe. As he does so he begins to see the problems of restoring the balance of life which has been torn asunder by his individualistically oriented, self-seeking climb up the first ladder of existence.

As man moves from the sixth or personalistic level, the level of being with self and other men, the seventh level, the cognitive level of existence, a chasm of unbelievable depth of meaning is crossed. The gap between the sixth level (the F-S level) and the seventh (the G-T level) is the gap between getting and giving, taking and contributing, destroying and constructing. It is the gap between deficiency or deficit motivation and growth or abundance motivation. It is the gap between similarity to animals and dissimilarity to animals, because only man is possessed of a future orientation.

Cognitive Existence (First Being Level)

Once we are able to grasp the meaning of passing from the level of being one with others to the cognitive level (G-T) of knowing and having to do so that all can be and can continue to be, it is possible to see the enormous differences between man and other animals. Here we step over the line which separates those needs that man has in common with other animals and those needs which are distinctly human.

Man, at the threshold of the seventh level, where so many political and cultural dissenters stand today, is at the threshold of being human. He is truly becoming a human being. He is no longer just another of nature’s species. And we, in our times, in our ethical and general behavior, are just approaching this threshold, the line between animalism and humanism.

Experientialistic Existence (Second Being Level)

At the second being level, the experientialistic level (H-U), man will be driven by the winds of knowledge, and human, not godly, faith. The knowledge and competence acquired at the G-T level will bring him to the level of understanding, the H-U level. If every man leaps to this great beyond, there will be no bowing to suffering, no vassalage, no peonage. Man will move forth on the crests of his broadened humanness rather than vacillate and swirl in the turbulence of his animalistic needs. His problems, now that he has put the world back together, will be those of bringing stabilization to life once again. He will need to learn how to live so that the balance of nature is not again upset, so that individual man will not again set off on another self-aggrandizing binge. His values will be set not by the accumulated wisdom of the elders, as in the B-O system, but by the accumulated knowledge of the knowers. But here again, as always, this accumulating knowledge will create new problems and precipitate man to continue up just another step in his existential staircase.

Applying Gravess Theory to Management

Graves criticizes management training programs for trying, in all too many instances, to change managers’ beliefs and ways of behaving so as to bring them more in line with the organization’s pre-existing methods and beliefs. For instance, such programs may manage from a hierarchical to a team management.

These programs do not try to fit managerial development to the beliefs and ways of behaving that are those of the managing person,” says Graves. They attempt, instead, to get the manager to change his beliefs. When organizations foster this kind of incongruency, they cast the manager into a severe value crisis, which often affects his performance adversely.

A second mistake of management, he says, is that it typically does not manage people the way they want to be managed. For instance, many persons like participation management but others do not, yet management has implicitly assumed that participation affects all persons in more or less the same way. In fact, people with an authoritarian cast of mind or with weak independence needs apparently are unaffected or even negatively affected by an opportunity to participate in decision-making.

Graves’s research indicates that a worker with a closed personality normally prefers to be managed by the style congruent with his level of existence. If his personality is still open and growing, he prefers to be managed by a supervisor at the next higher level. For example, a closed personality at the D-Q level prefers a paternalistic form of management, while a worker with an open personality at the same level would like to be managed by E-R methods, which allow more freedom for individual initiative.

Personalistic Values Now Flower in America

Using this framework to approach current American society, we can easily see an efflorescence of personalistic (F-S) values in the popularity of such things as Salem, yoga, the encounter group, the humanistic psychology movement and participatory decision-making in management. By all these means and many others, personalistic (F-S) man endeavors to achieve self-harmony and harmony with others. These individuals do not, of course, see their striving for harmony with the human element as merely a stage they are going through, but as the ultimate, the permanent goal of all life. This short-range vision, which views the current goal as the ultimate goal of life, is shared by human beings at every level of existence for as long as they remain centralized in that particular level.

Using the Theory of Levels, we see that the so called generation gap of the recent past was in reality a values gap between the D-Q and the E-R and F-S levels of existence. For example, many of the parents of F-S youth subscribed to E-R values, which emphasize proving one’s worth by amassing material wealth. To individuals operating at this level it was inconceivable that their children might reject competition for cooperation and seek inner self-knowledge rather than power, position and things. Worse yet to the E-R parents was the devotion of these young people to foreigners and minority groups who, according to E-R thinking, deserved their unfortunate condition because the were too weak or too stupid to fight for something better. Thus, the foreigners and minorities were characterized as lazy and irresponsible and the youth who defended them as lily-livered bleeding hearts.

In turn, F-S youth contributed to the confrontation because their civil disobedience and passive resistance offended their parents more than outright violence ever could have. These young people not only challenged Might (and therefore Right), but offered no new Might and Right to replace that which they mocked. Consequently, they were rightly (to the E-R mentality) called anarchists, and it was widely said that such permissiveness was wrecking the values which made America great. Of course, our hindsight now tells us that America was not, in fact, “wrecked,” and today one can see a great many of the E-R parents who protested against anarchy getting in touch with themselves at Esalen and advocating theories of participative management.

Another outgrowth of the transition of our society from E-R to F-S values was the de-emphasis of technology. Technology was the principal means by which E-R man conquered the world. He did not, like his ancestor C-P man, use force alone, but rather he attempted to understand the natural laws in order to conquer men and nature. Because of the close historical association of technology with E-R values, the emerging F-S consciousness could not help but view technology as a weapon of conquest. Thus, along with rejecting conquest, F-S man rejected technology and in its place set up its exact opposite: Nature. In other words, the exploration of inner man and a return to nature (including all manner of idealized natural foods) replaced the exploitation of nature and other human beings in a quest for material wealth.

The idea of a future suffered a similar fate. American E-R man was always insistent that he had a great future, a manifest destiny somehow enhanced by never having lost a war. Therefore, F-S man, in his rebellion, was forced to throw the future into the same garbage heap as technology, erecting in its place the here and now.

Picture, if you will, F-S man seated in a yoga position, contemplating his inner self. He has completed the last theme of the subsistence movement of existence. There are no new deficiency motivations to rouse him from his meditations. In fact, he might well go on to contemplating his navel to the day of his death, if he only had some suitable arrangement to care for his daily needs. And it is quite possible for a few F-S individuals to live this way. But what happens when the majority of a population begins to arrive at the F-S level of existence? Who is left to care for their daily needs? Who is left to look after the elaborate technology which assures their survival? If we return to F-S man seated in his yoga position, we see that what finally disturbs him is the roof falling in on his head.

This roof can be called the T problems, the ecological crisis, the energy crisis, the population crisis, limits to growth, or any other such thing which is enough of a disturbance to awaken F-S man. Naturally enough, his first reaction will be that evil technology is taking over and that all the good feeling and greenery which made the Earth great is in the process of being wrecked forever. (We remember that attitude from the days when his father, E-R man, had much the same erroneous notion.) F-S man is correct in the sense that his entire way of life, his level of existence, is indeed breaking down: It must break down in order to free energy for the jump into the G-T state, the first level of being. This is where the leading edge of man is today.

The People that Drive Managers Crazy

Most people in organization in the western world are in the middle levels of existence (D-Q, E-R, and, increasingly, F-S). Managers are used to dealing with such people. Occasionally, however, a manager must deal with people at either a lower or higher level, and then his customary methods fail, Graves says.

People at the C-P level (Egocentric) are found frequently in very impoverished areas. These people exhibit the least capability to perform in a complex industrial world. When a job is available, they do not apply. If they get a job, they do not show up for work or they soon quit. While they are on the job, their habits are so erratic that little work is actually accomplished. Exasperated managers find such people unemployable. Society labels them hardcore unemployed.

To a Gravesian, people at the C-P level are employable, but they must be managed in a special way. The Graves theory holds that C-P people are driven primarily by the need to solve immediate survival problems. Applying the theory, a Gravesian manager would arrange the work situation so that the immediate survival needs of the worker are not threatened and would give him work that can be learned almost immediately.

The manager would also change the hiring requirements so that they do no threaten a C-P person. For instance, the Gravesian manager would simplify and speed up the processing of applications so that people know in minutes if they are hired and, if not hired, are taken immediately to some place where they might find jobs. He would make sure that C-P people are not supervised by self-righteous, do-good managers.

The hard-core unemployed person lives in a world of immediacy, says Graves. Often he must pay money down for almost everything he gets, and because of his immediate reactions to the crises he faces, he may be an absentee problem. To counteract these problems, a member of the organization might be assigned to administer an emergency fund to help the C-P person through difficult periods.

At the opposite extreme, managers must also deal with another group of people whom they find extremely troublesome, the G-T and H-U people. Ironically, these are among the most competent people. They possess knowledge needed to improve productivity in the organization, but often they are kept from improving productivity by ancient policies, inane practices, out-moded procedures and inappropriate managerial styles.

The G-T and H-U people want autonomy, the freedom to do their jobs the best way they know. When management requires such a person to procure permission to institute change when he sees change is needed, it stifles what he can contribute.

The sacred channels of communication seriously hamper the productivity of G-T people, who want to be able to decide when they know what to do. When he doesn’t know, the G-T is motivated to seek guidance from those who do know. But a G-T employee’s motivation becomes negative when he must waste time going through channels which require him to explain what does not need to be explained to people who do not need to have it explained to them.

The G-T worker reacts negatively when required to ask an administrator’s approval for materials he needs in order to be productive. He reacts positively when he can tell his supervisor what he needs to do a job and when the supervisor considers that it is his job to do as his subordinate says. The G-T employee believes that he, not a superior, should make the decisions whenever he is competent to make it, and most G-T workers know that their supervisors are not competent to make the decision.

People who operate at the Being levels are typically competent regardless of their surroundings. Therefore, their productivity is not a function of lower-level incentives. Threat and coercion do not work with them, because they are not frightened people. Beyond a certain point, pecuniary motives do not affect them. Status and prestige symbols, such as fancy titles, flattery, office size, luxurious carpeting, etc., are not incentives to them. Many of them are not even driven by a need for social approval. What is important to them is that they be autonomous in the exercise of their competence, that they be allowed all possible freedom to do what needs to be done as best they can do it. In other words, they want their managers to let them improve productivity the way they know it can be improved. They do not want to waste their competency doing it management’s way simply because things always have been done that way.

G-T people are becoming more prevalent, says Graves. They must do their own managing of their own work and of their own affairs. Their procedures must be their own, not those that tradition or group decision-making have established. When G-T employees are autonomous and are properly coupled with jobs that utilize their competence, one can expect optimum productivity from them.

An H-U employee does not resist coercion and restrictions in a flamboyant manner as does the G-T type, but he will avoid any relationship in which others try to dominate him. He must therefore be approached through what Graves calls “acceptance management” – management which takes him as he is and supports him in doing what he wants to do. It is useless, says Graves, to get an H-U employee to subordinate his desires to those of the organization. Instead, the organization must be fitted to him. If he cannot get the acceptance he wants, an H-U employee will quietly build a non-organizationally oriented world for himself and retire into it. He will do a passable but not excellent job. If there is no change in management and he cannot go elsewhere, he will surreptitiously work at what is important to him while putting up a front to management.

Human Progress Can Be Arrested

At this point it might be good to take a closer look at what happens when man changes levels of existence. The process itself is similar to some very basic phenomena in quantum mechanics and brain physiology, suggesting that it may in fact derive from the same laws of hierarchical organization. Basically, man must solve certain hierarchically ordered existential problems which are crucial to him in his existence. The solution of his current problem frees energy in his system and creates in turn new existential problems. (For instance, both the self-centering and other-awareness of the F-S state are necessary if the G-T problems of how life can survive are to be posted.) When new problems arise, higher order dynamic neurological systems are biochemically activated to solve them.

Will man inevitably progress, both as an individual and as a species, to higher levels of existence? Or can he become fixed at some level, even regress? The answer is that man can indeed become fixed at one level, and he can regress. A frightening example of cultural regression to the most primitive level of existence is that of the Ik tribe of Uganda which, after losing its lands, degenerated past any recognizable sign of humanity. (See anthropologist Colin Turnbull’s book, The Mountain People.) Many tribes of American Indians at the end of the last century shared a like fate. Despite this, we must remember that the tendency for man to grow to higher states is always present, and may be likened to the force that enables a tree to crack boulders so that each year it can add another ring to its heartwood. Like the tree, man is most often stunted in his growth by external circumstance: poverty, helplessness, social disapproval and the like. Often, the full expression of the level of existence at which man finds himself is simply not possible. Few people, for instance, have the opportunity of fully indulging their E-R values by attempting to conquer man and nature. Consequently, man often is halted at this level and develops the lust for power which is so frequently believed to be universal in man.

Man, the species, must fully realize each level of existence if he is to rise to the next higher level, because only by pursuing his values to their limits can he recognize the higher-order existential problem that these particular values do not apply to. E-R man had to become powerful over nature in order to see that beyond the problem of power was the problem of knowing the inner self: the F-S level. He could not very well coerce or manipulate his neighbor into knowing himself. Therefore, his useless E-R values inevitably began to disintegrate as a way of life. Thus it seems that a moral breakdown regularly accompanies the transition from one level of existence to another. Man drops his current way of perceiving and behaving, and searches his cast-off levels for a way of behaving that will solve his new problem. In his frustration, E-R man may protest that he sacrificed for what he got (D-Q level) or make an appeal to law and order (C-P level) to end the demonstrations against him. All this will be to no avail because, naturally, no lower level behavior will solve his new higher-order problem. E-R man will be forced to take the first steps towards a new way of perceiving and behaving: the F-S system. With his first step he becomes F-S man, both because he is now understanding and respectful of the inner self of others rather than being powerful and manipulation, but because the greater part of his energy is now devoted to the problem of how to achieve community through personal and interpersonal experiencing.

We can therefore see that our time at each level of existence is divided between an embryonic period of identifying the values needed to solve the new existential problem, a period of implementing the values toward the solution of the problem, and a period of values breakdown following the successful solving of the problem. It is this final phase of break-down which causes such periodic dismay in society, but dissolution is necessary so that man can be free to recognize new existential problems. There is, in addition, an appearance of breakdown which results from the realization of the new values themselves, because these new values are so often the exact antithesis of the old. In that sense, the new values do represent the ultimate breakdown of the current basis of society, or of the individual’s way of life.

Finally, there is a singular empirical fact associated with man’s transitions from one level of existence to another. As our species moves up each step on each ladder of existence, it spends less and less time at each new level. It took literally millions of years for our ancestors to become tribalistic B-O man, while in the technologically advanced nations today man is moving from the E-R level through F-S to G-T in a scant twenty years. There is every reason to expect we will remain for a long time at the G-T level, then a shorter time at the H-U and other second ladder levels. At the G-T level, man will begin the task of subsistence again but in a new and higher order form (the survival of the human race), assuming, of course, that no external circumstances, such as a major war or other catastrophe, intervene to arrest our growth.

Levels of Existence

First Subsistence Level (A-N): Man at this level is motivated only by imperative periodic physiological needs. He seeks to stabilize his individual body functions. This level of existence is perfectly adequate to preserve the species, but it is seldom seen today except in rare instances, as in the Tasaday tribe, or in pathological cases.

Second Subsistence Level (B-O): At this level, man seeks social (tribal) stability. He strongly defends a life he does not understand. He believes that his tribal ways are inherent in the nature of things, and resolutely holds to them. He lives by totems and taboos.

Third Subsistence Level (C-P): Raw, self-assertive individualism comes to the fore at this level, and the term Machiavellian may be used. This is the level where might makes right thinking prevails. There is an aggressive expression of mans lusts, openly and unabashedly by the haves, more covertly and deviously by the have nots. Anyone dealing with the C-P type must resort to the threat of sheer naked force to get him to do anything.

Fourth Subsistence Level (D-Q): At this level, man perceives that living in this world does not bring ultimate pleasure, and also sees that rules are prescribed for each class of people. Obedience to these rules is the price that one must pay for more lasting life. D-Q people generally subscribe to some dogmatic system, typically a religion. These are the people who believe in ‘living by the Ten Commandments,’ obeying the letter of the law, etc. They work best within a rigid set of rules, such as army regulations.

Fifth Subsistence Level (E-R): People at the E-R level want to attain mastery of the world by learning its secrets rather than through brute force (as at the C-P level). They believe that the man who comes out on top in life fully deserves his good fortune, and those who fail are ordained to submit to the chosen few. E-R people tend to be somewhat dogmatic, but they are pragmatic, too, and when they find something that works better theyll change their beliefs.

Sixth Subsistence Level (F-S): Relating self to other human selves and to his inner self is central to man at the F-S level. Unlike the E-R people, F-S man cares less for material gain or power than he does for being liked by other people. He’s ready to go along with whatever everyone else thinks is best. He likes being in groups; the danger is that he gets so wrapped up in group decision-making that little work gets done.

First Being Level (G-T): The first being level is tremendously different from the earlier subsistence levels, says Graves. Here as man, in his never-ending spiral, turns to focus once again on the external world and his use of power in relation to it, the compulsiveness and anxiousness of the subsistence ways of being are gone. Here man has a basic confidence that he, through a burgeoning intellect freed of the constriction of lower level anxieties, can put the world back together again. If not today, then tomorrow. Here he becomes truly a cooperative individual and ceases being a competitive one. Here he truly sees our interdependence with all things of this universe. And here he uses the knowledge garnered through his first-ladder trek in efforts to put his world together again, systemically.

Second Being Level (H-U): People operating in an H-U fashion have been rare in Graves’s studies. Almost all of Gravess subjects who so behaved have been in their late fifties and beyond. What typifies them is a peculiar paradoxical exploration of their inner world. They treat it as a new toy with which to play. But even though playing with it, they are fully aware that they will never know what their inner selves are all about. Graves says this idea is best illustrated by a poem of D. H. Lawrence, Terra Incognita.

Summary Table from the Article (click for .pdf version)

Man Now Faces Most Difficult Transition

The present moment finds our society attempting to negotiate the most difficult, but at the same time the most exciting, transition the human race has faced to date. It is not merely a transition to a new level of existence but the start of a new movement in the symphony of human history. The future offers us, basically, three possibilities: (1) Most gruesome is the chance that we might fail to stabilize our world and, through successive catastrophes regress as far back as the Ik tribe has. (2) Only slightly less frightening is the vision of fixation in the D-Q/E-R/F-S societal complex. This might resemble George Orwell’s 1984 with its tyrannic, manipulative government glossed over by a veneer of humanitarian sounding doublethink and moralistic rationalizations, and is a very real possibility in the next decade. (3) The last possibility is that we could emerge into the G-T level and proceed toward stabilizing our world so that all life can continue.

If we succeed in the last alternative, we will find ourselves in a very different world from what we know now and we will find ourselves thinking in a very different way. For one thing, we will no longer be living in a world of unbridled self-expression and self-indulgence or in a world of reverence for the individual, but in one whose rule is: Express self, but only so that all life can continue. It may well be a world which, in comparison to this one, is rather restrictive and authoritarian, but this will not be the authority of forcibly taken, God-given or self-serving power; rather it will be the authority of knowledge and necessity. The purpose of G-T man will be to bring the earth back to equilibrium so that life upon it can survive, and this involves learning to act within the limits inherent in the balance of life. We may find such vital human concerns as food and procreation falling under strict regulation, while in other respects society will be free not only from any form of compulsion but also from prejudice and bigotry. Almost certainly it will be a society in which renewable resources play a far greater role than they do today: wood, wind and tide may be used for energy; cotton and wool for clothing, and possibly even bicycles and horses for short trips. Yet while more naturalistic than the world we know today, at the same time the G-T world will be unimaginably more advanced technologically; for unlike F-S man, G-T man will have no fear of technology and will understand its consequences. He will truly know when to use it and when not to use it, rather than being bent on using it whenever possible as E-R man has done.

The psychological keynote of a society organized according to G-T thinking will be freedom from inner compulsiveness and rigidifying anxiety. G-T man, who exists today in ever increasing numbers, does not fear death, nor God, nor his fellow man. Magic and superstition hold no sway over him. He is not mystically minded, though he lives in the most mysterious of mystic universes. The G-T individual lives in a world of paradoxes. He knows that his personal life is absolutely unimportant, but because it is part of life there is nothing more important in the world. G-T man enjoys a good meal or good company when it is there, but doesn’t miss it when it is not. He requires little, compared to his E-R ancestor, and gets more pleasure from simple things than F-S man thinks he (F-S man) gets. G-T man knows how to get what is necessary to his existence and doesn’t not want to waste time getting what is superfluous. More than E-R man before him, he knows what power is, not to create and use it, but he also knows how limited is its usefulness. That which alone commands his unswerving loyalty, and in whose cause he is ruthless, is the continuance of life on this earth.

The G-T way of life will be so different from any that we have known up to now that its substance is very difficult to transmit. Possibly the following will help: G-T man will explode at what he does not like, but he will not be worked up or angry about it. He will get satisfaction out of doing well but will get no satisfaction from praise for having done so. Praise is anathema to him. He is egoless, but terribly concerned with the rightness of his own existence. He is detached from and unaffected by social realities, but has a very clear sense of their existence. In living his life he constantly takes into account his personal qualities, his social situation, his body, and his power, but they are of no great concern to him. They are not terribly important to him unless they are terribly important to you. He fights for himself but is not defensive. He has no anxiety or irrational doubt but he does feel fear; he seeks to do better, but is not ambitious. He will strive to achieve- but through submission, not domination. He enjoys the best of life, of sex, of friends, and comfort that is provided, but he is not dependent on them.

Originally posted here:

article in The Futurist – Dr. Clare W. Graves

Disaster Girl’s – The Disaster Caster: Future Maps

These are the Futurists Maps of the World. I have scoured much of the internet for quite some time now compiling these maps, and I know they are the favorite topic of my readers. This may not be all of them, but from what I found while searching the internet, this is the most you will find in one place- neatly grouped together. I hope you guys enjoy this, and check back in the future because if I find more I will add them!

Also, this cool tool provided by Alex Tingle is awesome! An interactive flood map, based on where you are, that allows you to look at what the land around you would look like with a 60 meter sea level rise! CLICK HERE FOR THE INTERACTIVE FLOOD MAP

Two questions came to mind when putting this together.. 1. Why are the majority of them just the USA? Is that a coincidence? ..and.. 2. Why do they all look so eerily similar?

*I do not own any of these images. *Please comment if you have more information about origins/back stories/unidentified map clarifications, etc!

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Disaster Girl’s – The Disaster Caster: Future Maps

Futurist Synonyms, Futurist Antonyms – Merriam-Webster

one who predicts future events or developments Synonyms augur, diviner, forecaster, foreseer, foreteller, fortune-teller, prophet, prognosticator, prophesier, seer, soothsayer, visionaryRelated Words prophetess, sibyl, wisewoman; mystic, oracle; astrologer, crystal gazer, palmist, rhabdomancer; Cassandra, doomsayer, doomsdayer, Jeremiah

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Futurist Synonyms, Futurist Antonyms – Merriam-Webster

33 Dramatic Predictions For 2030 – Futurist Speaker

Humanity will change more in the next 20 years than in all of human history.

By 2030 the average person in the U.S. will have 4.5 packages a week delivered with flying drones. They will travel 40% of the time in a driverless car, use a 3D printer to print hyper-individualized meals, and will spend most of their leisure time on an activity that hasnt been invented yet.

The world will have seen over 2 billion jobs disappear, with most coming back in different forms in different industries, with over 50% structured as freelance projects rather than full-time jobs.

Over 50% of todays Fortune 500 companies will have disappeared, over 50% of traditional colleges will have collapsed, and India will have overtaken China as the most populous country in the world.

Most people will have stopped taking pills in favor of a new device that causes the body to manufacture its own cures.

Space colonies, personal privacy, and flying cars will all be hot topics of discussion, but not a reality yet.

Most of todays top causes, including climate change, gay liberation, and abortion, will all be relegated to little more than footnotes in Wikipedia, and Wikipedia itself will have lost the encyclopedia wars to an upstart company all because Jimmy Wales was taken hostage and beheaded by warring factions in the Middle East over a controversial entry belittling micro religions.

Our ability to predict the future is an inexact science. The most accurate predictions generally come from well-informed industry insiders about very near term events.

Much like predicting the weather, the farther we move into the future, the less accurate our predictions become.

So why do we make them?

In the segments below, Ill make a series of 33 provocative predictions about 2030, and how different life will be just 17 years in the future.

I will also explain why predictions are important, even when they are wrong.

Why Understanding the Future is Important

Ignorance is a valuable part of the future. If we knew the future we would have little reason to vote in an election, host a surprise party, or start something new.

Once a future is known, we quickly lose interest in trying to influence it. For this reason, our greatest motivations in life come from NOT knowing the future.

So why, as a futurist, do I spend so much time thinking about the future?

Very simply, since no one has a totally clear vision of what lies ahead, we are all left with degrees of accuracy. Anyone with a higher degree of accuracy, even by only a few percentage points, can achieve a significant competitive advantage.

The Power of Prediction

If I make the prediction that By 2030 over 90% of all crimes will be solved through video and other forms of surveillance, a forecast like that causes several things to happen.

First, you have to decide if you agree that a certain percent of crimes will be solved that way. If so, it forces you to think about how fast the surveillance industry is growing, how invasive this might be, and whether privacy concerns might start to shift current trends in the other direction.

More importantly, it forces you to consider the bigger picture, and whether this is a desirable future. If it reaches 90%, how many police, judges, and lawyers will be out of a job as a result of this? Will this create a fairer justice system, a safer society, or a far scarier place to live?

Please keep this in mind as we step through the following predictions.

33 Dramatic Predictions

Final Thoughts

Reading through the prediction above you will likely have experiences a number of thoughts ranging from agreement, to amusement, to confusion, to total disagreement.

As with most predictions, some will be correct and others not. But the true value in this list will come from giving serious consideration to each of them and deriving your own conclusions.

If you were expecting me to aggressively defend all these predictions, then this column will certainly disappoint you. It has been a lifetime journey for me to formulate my thoughts about the future, but there are far too many variables to build a defensible case for any of them.

That said, I would love to hear your thoughts. Whats missing, too aggressive, or simply misguided? Sometimes my crystal ball is far too fuzzy, so Id love to hear what ideas come to mind.

ByFuturist Thomas Frey

Author ofCommunicating with the Future the book that changes everything

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33 Dramatic Predictions For 2030 – Futurist Speaker

The Futurist: Amazing Future Science & Technology

Physicists are pretty great at smashing particles such as protons and lead ions together at mind-boggling speeds in particle colliders like the Large Hadron Collider (LHC), but particles are only half the story when it comes to understanding the tiniest interactions that govern the fundamental workings of the Universe. There are also interactions between particles []

Hyperloop Technology A Video featuring the first full-scale demonstration of Hyperloop Technology

Technological Inventions Inc the First drone with virtual reality goggles as well as a mug that regulates the temperature of its contents. Also the only smart key you will ever need and a smart indoor ecosystem that allows you to grow anything with ease. Simplify the way you store and organize your photos by time, []

Here is an amazing new Motorcycle that can turn into aJet Ski in under 5 seconds at the touch of a Button

For the first time, researchers have created a type of stretchy, polymer film that theyre claiming acts like a second skin barrier layer. Thats a big deal, because it means it could one day be used to protect us from sunburn and treat conditions like eczema, but what people are getting really excited about is []

Scientific discovery doesnt get anywhere without collaboration. Even Einstein knew that one genius locked in a room cant solve all the mysteries of the Universe. So when NASA does a patent dump, and allows scientists and engineers from all over the world to get a look at its incredible research, its an awesome thing. This []

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The Futurist: Amazing Future Science & Technology

Bettee Giles Enterprises

The Meditation Wall is a form of stress management that will allow our minds to experience an Oasis of Peace and Love within our heart and mind. The Meditation Wall gives back control, so that no matter what is happening externally, whether it is positive or negative, you can still develop control over your thoughts and thus control the emotions and feelings in your mind.

No one can control or eradicate adversity in lives, but you can master the way you respond in regards to your thinking processes. With Positive Energy and a collaborated group effort of like minded individuals, we are focusing on Healing, Positive Energy for everyone who participates in this Meditation Wall.

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Bettee Giles Enterprises


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