Alvin Toffler - Future Shock

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Future Shock: краткое содержание, описание и аннотация

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This book was first published in 1970 and was a call to take heed of the looming "Future Shock" or backlash of humanities biggest, unresolved dilemmas such as: the widening disparity between rich and poor, ie, the wealth of the world being monopolized by smaller and smaller percentage of the world human population, while the growing number of poor or outright poverty stricken are growing by leaps and bounds; burgeoning human population pressures with it's ever-increasing demands on limited resources; pollution of the food chains; technology with it's blessings and baggage of intrusive, dehumanizing side-effects; world health crisis, etc.
While humanity is currently preferring to live in a state of denial about the impending backlash of the mostly human-caused problems facing our present and immediate future, there is a growing accumulation of data never historically available to us before on how to deal with our problems. Will we put this knowledge to use in time?
So what exactly is "Future Shock"? Toffler explains: "We may define future shock as the distress, both physical and psychological, that arises from an overload of the human organism's physical adaptive systems and it's decision-making processes. Put more simply, future shock is the human response to over-stimulation". Overload breakdown! The socio-political, economic and environmental bills are coming due and they WILL be paid, shocking or not!
Toffler sees that our time consuming, stressed-out, hyper-industrial, compulsive consuming society is leaving parents no time for proper child rearing– as if they were qualified for the task in the first place. Un-guided, un-taught, un-disciplined children set themselves and society up for another of the many aspects of future shock with their aberrant behavior expanding as they get older.
"We don't let just anyone perform brain surgery or for that matter, sell stocks and bonds. Even the lowest ranking civil servant is required to pass tests proving competence. Yet we allow virtually anyone, almost without regard for mental or moral qualifications to try his or her hand at raising young human beings, so long as these humans are biological off-spring. Despite the increasing complexity of the task, parenthood remains the *greatest single preserve of the amateur*."
Toffler suggests that society should "professionalize" child rearing and parents should be educated by mandate of society. That along with every other level of society for a literate, more successful society. Guidelines for instituting "appropriate technology" vs. irresponsible, runaway technology are covered. "Utopian" models for society should always be considered as guidelines for future adjustments and upgrades to consider– and think-tanks for that very purpose should be established. This along with "sanctuaries for social imagination"– sounds like ancient Greece, eh?
Ten years after this book was published, Marilyn Ferguson came out with her block-buster book, "The Aquarian Conspiracy". She somewhat took-up where Toffler left off and created a blueprint of where we are and where we should be heading to stave-off the trauma of future shock. She expertly delineates the "Paradigm Shift" or changes needed in our collective thinking and proffers an abundance of guidelines and resources for that objective.
The following year (1981), Duane Elgin comes out with his "Voluntary Simplicity", more guidelines for transitioning to a more harmonious existence. Elgin follows this with another similar book to "Future Shock" and "The Aquarian Conspiracy" with "Awakening Earth" (1993), then followed by "Promise Ahead"– a continuation of the paradigm shift of collective consciousness needed for survival into the future.
To all of these fine books, one should add Theodore Roszak's "The Voice of the Earth" and we then have a small, but potent collection of some of the most instructive and helpful books ever published for the immediate betterment of our existence on Earth. Excellent "How-to" manuals on global change in human perception of reality.

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Now imagine not merely an individual but an entire society, an entire generation – including its weakest, least intelligent, and most irrational members – suddenly transported into this new world. The result is mass disorientation, future shock on a grand scale.

This is the prospect that man now faces. Change is avalanching upon our heads and most people are grotesquely unprepared to cope with it.

BREAK WITH THE PAST

Is all this exaggerated? I think not. It has become a cliché to say that what we are now living through is a "second industrial revolution." This phrase is supposed to impress us with the speed and profundity of the change around us. But in addition to being platitudinous, it is misleading. For what is occurring now is, in all likelihood, bigger, deeper, and more important than the industrial revolution. Indeed, a growing body of reputable opinion asserts that the present movement represents nothing less than the second great divide in human history, comparable in magnitude only with that first great break in historic continuity, the shift from barbarism to civilization.

This idea crops up with increasing frequency in the writings of scientists and technologists. Sir George Thomson, the British physicist and Nobel prizewinner, suggests in The Foreseeable Future that the nearest historic parallel with today is not the industrial revolution but rather the "invention of agriculture in the neolithic age." John Diebold, the American automation expert, warns that "the effects of the technological revolution we are now living through will be deeper than any social change we have experienced before." Sir Leon Bagrit, the British computer manufacturer, insists that automation by itself represents "the greatest change in the whole history of mankind."

Nor are the men of science and technology alone in these views. Sir Herbert Read, the philosopher of art, tells us that we are living through "a revolution so fundamental that we must search many past centuries for a parallel. Possibly the only comparable change is the one that took place between the Old and the New Stone Age ..." And Kurt W. Marek, who under the name C. W. Ceram is best-known as the author of Gods, Graves and Scholars, observes that "we, in the twentieth century, are concluding an era of mankind five thousand years in length ... We are not, as Spengler supposed, in the situation of Rome at the beginning of the Christian West, but in that of the year 3000 B.C. We open our eyes like prehistoric man, we see a world totally new."

One of the most striking statements of this theme has come from Kenneth Boulding, an eminent economist and imaginative social thinker. In justifying his view that the present moment represents a crucial turning point in human history, Boulding observes that "as far as many statistical series related to activities of mankind are concerned, the date that divides human history into two equal parts is well within living memory." In effect, our century represents The Great Median Strip running down the center of human history. Thus he asserts, "The world of today ... is as different from the world in which I was born as that world was from Julius Caesar's. I was born in the middle of human history, to date, roughly. Almost as much has happened since I was born as happened before."

This startling statement can be illustrated in a number of ways. It has been observed, for example, that if the last 50,000 years of man's existence were divided into lifetimes of approximately sixty-two years each, there have been about 800 such lifetimes. Of these 800, fully 650 were spent in caves.

Only during the last seventy lifetimes has it been possible to communicate effectively from one lifetime to another – as writing made it possible to do. Only during the last six lifetimes did masses of men ever see a printed word. Only during the last four has it been possible to measure time with any precision. Only in the last two has anyone anywhere used an electric motor. And the overwhelming majority of all the material goods we use in daily life today have been developed within the present, the 800th, lifetime.

This 800th lifetime marks a sharp break with all past human experience because during this lifetime man's relationship to resources has reversed itself. This is most evident in the field of economic development. Within a single lifetime, agriculture, the original basis of civilization, has lost its dominance in nation after nation. Today in a dozen major countries agriculture employs fewer than 15 percent of the economically active population. In the United States, whose farms feed 200,000,000 Americans plus the equivalent of another 160,000,000 people around the world, this figure is already below 6 percent and it is still shrinking rapidly.

Moreover, if agriculture is the first stage of economic development and industrialism the second, we can now see that still another stage – the third – has suddenly been reached. In about 1956 the United States became the first major power in which more than 50 percent of the non-farm labor force ceased to wear the blue collar of factory or manual labor. Blue collar workers were outnumbered by those in the socalled white-collar occupations – in retail trade, administration, communications, research, education, and other service categories. Within the same lifetime a society for the first time in human history not only threw off the yoke of agriculture, but managed within a few brief decades to throw off the yoke of manual labor as well. The world's first service economy had been born.

Since then, one after another of the technologically advanced countries have moved in the same direction. Today, in those nations in which agriculture is down to the 15 percent level or below, white collars already outnumber blue in Sweden, Britain, Belgium, Canada, and the Netherlands. Ten thousand years for agriculture. A century or two for industrialism. And now, opening before us – super-industrialism.

Jean Fourastié, the French planner and social philosopher, has declared that "Nothing will be less industrial than the civilization born of the industrial revolution." The significance of this staggering fact has yet to be digested. Perhaps U Thant, Secretary General of the United Nations, came closest to summarizing the meaning of the shift to super-industrialism when he declared that "The central stupendous truth about developed economies today is that they can have – in anything but the shortest run – the kind and scale of resources they decide to have.... It is no longer resources that limit decisions. It is the decision that makes the resources. This is the fundamental revolutionary change – perhaps the most revolutionary man has ever known." This monumental reversal has taken place in the 800th lifetime.

This lifetime is also different from all others because of the astonishing expansion of the scale and scope of change. Clearly, there have been other lifetimes in which epochal upheavals occurred. Wars, plagues, earthquakes, and famine rocked many an earlier social order. But these shocks and upheavals were contained within the borders of one or a group of adjacent societies. It took generations, even centuries, for their impact to spread beyond these borders.

In our lifetime the boundaries have burst. Today the network of social ties is so tightly woven that the consequences of contemporary events radiate instantaneously around the world. A war in Vietnam alters basic political alignments in Peking, Moscow, and Washington, touches off protests in Stockholm, affects financial transactions in Zurich, triggers secret diplomatic moves in Algiers.

Indeed, not only do contemporary events radiate instantaneously – now we can be said to be feeling the impact of all past events in a new way. For the past is doubling back on us. We are caught in what might be called a "time skip."

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