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"Once we had our data, we divided it up into works set in the Near Future (0-50 years from the time the work came out), Middle Future (51-500 years from the time the work came out) and Far Future (501+ years from the time the work came out)."
"The Twenty-first century is invisible. We were promised jetpacks but ended up with handlebar moustaches. The surface of things is the wrong place to find the 21st century. Instead, the unseen, the Infrathin—those tiny devices in our pockets or the thick data-haze which permeates the air we breathe — locates us in the present. And in this way, The New Aesthetic is not so much a movement as it is a marker, a moment of observation which informs us that culture—along with its means of production and reception —has radically shifted beneath our feet while we were looking the other way. As such, The New Aesthetic handily articulates the importance of the new writing, situating it and its modus operandi within broader cultural trends."
FERN is a global community of foresight students, alumni, faculty, employers, and advocates of graduate foresight education, employment, and research.
"And on and on. If futurists have become almost too good at technological foresight, we remain woefully primitive in our abilities to examine and forecast changes to cultural, political, and social dynamics.
Why is this? There isn't a single cause. "
"“There are three scenarios: Heaven – in which our inventions conquer pain, suffering, stupidity, ignorance, and even death. Hell – in which our creations wipe out the human race or all of life on earth within a generation. And Prevail – which argues that these first two scenarios are technodeterministic.
“In the Prevail Scenario, what really matters – as always – is not how many transistors we get to talk to each other, but how many ornery, imaginative, unpredictable human beings we can bring together to arrive at surprising ways to co-evolve with our challenges. Because only in this bottom-up way will humans really control their destinies, rather than have them controlled by our creations.”"
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It comes down to humanism.
One bit of snark I’ve used before is that transhumanists focus too much on the “trans” and not enough on the “humanist.” As I said earlier, I’m more adamant in my anti-Singularitarianism than in my anti-Transhumanism, but in both cases it’s not because I reject the notion that our technologies are changing rapidly. It’s because I firmly believe that it’s not a one-way process. Technologies change us, but we change the technologies, too. Technology is not an external force emerging from the very fabric of the universe (and, as you know, there are some Singularitypes out there who seriously believe that Moore’s Law is woven into the laws of nature); our technologies (plural, lower-case T) are cultural constructs. They are artifacts of our minds, our norms and values, our societies.
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As we all know, there are many flavors of transhumanism, some of which I’m more comfortable with than others. I find Nick Bostrom and Jay Hughes to be very thoughtful. But many forms of transhumanism – and I guess just about all versions of singularitarianism – exhibit belief in the power of prediction, linear projection, and technodeterminism that I find eyebrow-raising. I’m also disturbed by any cult-like manifestations.
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"To Prevail is to accept that our technological tools are changing how our humanity expresses itself, but not changing who we are. It is to know that such changes are choices we make, not destinies we submit to. It is to recognize that our technologies are manifestations of our culture and our politics, and embed the unconscious biases, hopes, and fears we all carry — and that this is something to make transparent and self-evident, not kept hidden. We can make far better choices about our futures when we have a clearer view of our present.
To Prevail is to see something subtle and important that both critics and cheerleaders of technological evolution often miss: our technologies will, as they always have, make us who we are.
Human plus a Computer equals a Human."
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Western intellectual culture is in the midst of a civil war between two superficially distinct viewpoints: a claim that transformative information technologies are set to sweep away human civilization, eliminating our humanity even if they don’t simply destroy us, versus a claim that transformative information technologies are set to sweep away human civilization and replace it (and eventually us) with something better. We’re on the verge of disaster or the verge of transcendence, and in both cases, the only way to hang onto a shred of our humanity is to disavow what we have made.
But these two ideas ultimately tell the same story: by positing these changes as massive forces beyond our control, they tell us that we have no say in the future of the world, that we may not even have the right to a say in the future of the world. We have no agency; we are hapless victims of techno-destiny. We have no responsibility for outcomes, have no influence on the ethical choices embodied by these tools. The only choice we might be given is whether or not to slam on the brakes and put a halt to technological development — and there’s no guarantee that the brakes will work. There’s no possible future other than loss of control or stagnation.
"Pictures Under Glass is an interaction paradigm of permanent numbness. It's a Novocaine drip to the wrist. It denies our hands what they do best. And yet, it's the star player in every Vision Of The Future."
Analysis of speculative Luna Ring project by a Japanese company that would put a solar power station on the moon.
"Welcome to the future! Here you will find a speculative timeline of future history. Part fact and part fiction, the timeline is based on detailed research that includes analysis of current trends, projected long-term environmental changes, advances in technology such as Moore's Law, future medical breakthroughs, and the evolving geopolitical landscape. Where possible, references have been provided to support the predictions"
"The Millennium Project was founded in 1996 after a three-year feasibility study with the United Nations University, Smithsonian Institution, Futures Group International, and the American Council for the UNU. It is now an independent non-profit global participatory futures research think tank of futurists, scholars, business planners, and policy makers who work for international organizations, governments, corporations, NGOs, and universities. The Millennium Project manages a coherent and cumulative process that collects and assesses judgments from over 2,500 people since the beginning of the project selected by its 40 Nodes around the world. The work is distilled in its annual "State of the Future", "Futures Research Methodology" series, and special studies."
"In other words I have a new ambition for my own SF: not as prediction, and not cautionary, either--but aspirational.
The fact is that if I've learned one thing in two years of studying how we think about the future, it's that the one thing that's sorely lacking in the public imagination is positive ideas about where we should be going. We seem to do everything about our future except try to design it. It's a funny thing: nobody ever questions your credentials if you predict doom and destruction. But provide a rosy picture of the future, and people demand that you justify yourself. Increasingly, though, I believe that while warning people of dire possibilities is responsible, providing them with something to aspire to is even more important. The foresight programme has given me a lot of tools to do that in a justifiable way, so I might as well use them."
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