The future depends on you. The future of our planet (Essay on a free topic) Essay on the topic the future of humanity depends on

Shakirov Vladislav, consultant: Kozlova Tatyana Evgenievna, teacher of Russian language and literature

Modern society requires people who are independent, capable of taking responsibility for their future, creative, and who view their own development as a value. Young people are looking more and more closely at the world, their inner work is becoming more and more intense in search of self-determination: “What awaits me in the future? What will I be when I grow up? The older our children get, the more often they think about these questions. Amazing dreams of an easy and carefree life are born in their minds. But soon they realize that this adult life is not so simple, because it is full of worries, problems and requires them to take responsibility in making independent decisions. It is on these decisions and firm actions that their future depends.

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Shakirov Vladislav MBOU "Taksimov Secondary School No. 3"

Essay

The future of Russia depends on me

And the future begins today.

Russia needs well-educated people whose worldview corresponds to modern scientific achievements. These are the requirements of modern society for the individual. What are the needs of the personality of a modern child? And what should it be?
Remember the good children's movie about a robot boy? Electronics became the prototype of a child of the future, who had limitless memory capabilities, extraordinary thinking, many talents, but at the same time not devoid of simple human feelings: love, kindness, responsiveness, understanding, compassion, justice. This is exactly how children of the 21st century were imagined by society. And, probably, a lot of effort was made by people driving pedagogical progress in order to achieve their cherished goal.

Who is this modern young man? What does he value most in life?

My contemporary is, first of all, diverse. The ideals of good cannot be found in him, and he cannot avoid mistakes. If he solves any problem, he often makes many mistakes. Many, without knowing it, limit their freedom - and this is their main mistake. Because everything that is more valuable than any words, any concepts and views is life and freedom.

My contemporary cannot solve all problems without making a single mistake, he is not ideal, but he is interested in the future.

Nikolenka Irtenyev writes “Rules of Life” in L.N. Tolstoy’s work “Youth”. He tries to make a moral leap, but he fails, and Nikolenka forgets about these rules. However, having made a big mistake in his life, he returns to them again, as he realizes the importance of moral development in the life of a young man.

My contemporary is, first of all, a personality. And this personality is individual, and it does not stand still. The soul of a contemporary constantly strives for development. The young man of today is individual. He does not imitate anyone, but first of all, he wants to show his “I”.

The famous psychologist Viktor Frankl identified three groups of values: creativity values, experiential values and relational values. Corresponding to these values are three main ways in which a person cannot find meaning in life. The first is what he gives to the world in his creations; the second is what he takes from the world in his meetings and experiences; the third is the position he takes in relation to his position (if he cannot change his fate).

Adults, it seems to me, have come up with a lot of problems for themselves that could have been avoided. They are dependent on other people's opinions, envy, and outside interference in their problems. They need to be a little more free and independent. Maybe I’m wrong, I’ll grow up, plunge into the world of social conventions and become a “gray mouse”. But I will always try to defend my point of view; the weak and mediocre can retreat. Although one can also argue about mediocrity!

And what can I personally offer, what capabilities do I have to make the “tomorrow” of my country at least a little better? I am a schoolboy, and accordingly, my worldview, and that of every resident of our country, is shaped by school. This is the stage of our life when we understand, realize: what is better, what is worse, and at the same time, we can give a sober assessment of many things around us. Therefore, I, first of all, propose to consider school as the main “engine” of any country in the world.

What is “school” and what are we like in it?

“We are like a single team at school...” - but our song says it surprisingly correctly: the school has indeed become firmly entrenched in my life. And why? Because I come here not only for knowledge, I learn here to be an active citizen of my country. Yes! Our school is an open school, it is both public and active. And the school is us. We make her face. Here it is smiling cheerfully - at school it’s the next birthday of the children’s and youth organization “Together”. All our guys take turns declaring themselves, their victories and talents.

We, schoolchildren, have the main thing - we have a student brotherhood. We are like children from the same family. We are both many and few. There are few of us when in the spring we clean the “planet” of garbage, put everything around in order: the school yard, the long road to school and the place of our school events - a clearing near Lake Bezymyanny. It is not easy. Everyone becomes diligent, and the face of our school takes on a concentrated expression. But we are doing a good deed! And we have a lot of such cases on our record. We carry out the campaigns “Help children get ready for school”, “Help war veterans”. We bring various things to school, and with such gifts we go to the Raduga Children's Children's Theater to visit children with disabilities. We also bring them our songs, poems, and dances as gifts. At such moments, we all work with our souls, and such a skill is very important for all of us. With this skill, I think we will learn to never leave anyone in trouble.

The school has undergone significant changes since it embarked on the path to implementing the Open School – Collaboration for the Future project. Our classroom and school-wide self-government has become more active. We students have become more independent. When we were given a certain freedom of action, we did not even expect what results we would come to. It turned out that independence develops responsibility, self-discipline, mutual assistance, and camaraderie. Our classes have become more united.

As part of school government, we have many responsibilities. And the main thing is caring for the people around us, caring for the nature around us. We patronize the initial level, for example, we help organize and hold holidays for them. We carry out the “Hurry to Do Good”, “Veteran”, etc. campaigns. There are so many people around us who need our help. Sometimes a person just wants to be listened to, and sometimes someone needs to be helped with action. We often communicate with veterans of the Great Patriotic War, with Labor Veterans. Elderly people especially need our attention and participation. We will always listen to them and provide assistance. On holidays we organize concerts for them. And in our school museum “Heritage of Centuries” we hold tea parties for them. And it’s very gratifying when you hear only words of gratitude from people. You immediately feel your importance and the seriousness of your business. And our veterans happily come to us for classes and events, tell us about the Great Patriotic War, about their lives in the difficult post-war years, and talk with us on various topics.

This is how my classmates and I help to live in peace and harmony within the country, thus providing the most favorable atmosphere for any changes. Because the spiritual harmony of the country’s inhabitants is one of the most important points in the country’s happy future.

And so, having considered the school as one of the factors shaping the future of the country, let’s approach from another point of view - more political and having a character somewhat distant from school settings.

The hopes of any state are tied to youth. “Today Russia urgently needs well-educated, energetic people who can make bright, interesting decisions. The personal professional achievements of boys and girls and the confident future of Russia largely depend on the activity of the younger generation, their sincere desire to benefit their Fatherland,” said Russian President D.A. Medvedev at a meeting with students.

Today in our republic there are a large number of youth public associations and initiative groups. Young activists take part in the social and political life of the country. Our country hosts various youth and children's festivals, competitions, Olympiads, shows, promotions, and sports events. The traditional “Youth Against Drugs” campaign has been taking place for many years in a row. Every year on June 27, Russia celebrates Youth Day.

We are the first to begin using the latest technologies to become the basis for interaction between the country’s politically active youth. We, youth parliaments and other associations, increase the effectiveness of youth participation in the life of the country, region, and municipality. This allows you to formulate and bring the problems of young people to the authorities, propose mechanisms for solving them and solve them. I believe that thanks to the existence of the youth parliament, effective interaction between “you get younger - the authorities” and “the authorities - the youth” will be established in our country. Thanks to youth associations and parliamentarians, the number of young people in government will increase. Political parties and government bodies will be able to fill vacant positions from among promising youth deputies. Therefore, youth parliaments are already considered a human resources resource for modern youth.

By involving young people in the process of making important decisions for our country, we strengthen the political system of the country's development. I think that young people are obliged to express their ideas, because some of them will definitely find their need in Russian politics.

At the moment, our country is at the stage of modernization, which will certainly be followed by new people in politics. It seems to me that our country would change very much if not high-ranking people, but schoolchildren or students were seated at the President’s table and in the seats of deputies. Many interesting ideas and proposals would appear that would probably interest tens of thousands of people.

What would I do if I had such an opportunity?

Firstly, I would try to stop social stratification.

Secondly, I would try to allocate funds for the social development of progress in science and sports. Why did I focus on these areas of activity? The facts speak for themselves... Every time the newspapers or on TV report a new discovery made by a Russian scientist, but, unfortunately, not in Russia, but in China, the USA or some other country. Why are cups, medals and other prizes awarded to those countries? The answer is simple: they do not skimp, but on the contrary, they try to collect as much money as possible and channel it into scientific activities.

I would also like to carry out many actions, the purpose of which would be to provide jobs for young people and people under eighteen years of age. A plus to all this would be an increase in the number of social classes and the opening of new directions in the service sector. It seems to me that many people would like such a proposal.

Here is a small assessment of the activities of modern youth and my ideas about a “better” life, which can be created with just a few simple and unpretentious steps for the state. Although, I may be wrong, and these are personal “drawings” of my imagination...

There are so many plans, so many hopes, and everything falls on the shoulders of the youth. And there is no need to feel sorry for her, she should get used to all the hardships and strive to do everything “the very best” for her country.

This is how life works that generations are replaced by new young shoots. They are certainly driving progress. Something is lost in this fast pace, but there are also positive changes.

The “old people” were always dissatisfied with the youth; they considered them freer from moral values, replaced by material ones. Our time is no exception in this regard. The elders are still horrified by the shift coming after them. And life goes on. We, too, will someday become old people, and we will look at the young with sadness, we will find something to be dissatisfied with. And yet, if only life existed, more and more new generations would be born, leading the country to progress - I believe in this.

Global problems: signs, essence, content

A feature of the modern stage of human history is that an increasing number of major problems of social development, which previously took place and were of a local nature, are acquiring global proportions. Global problems do not arise somewhere next to previously existing ones, but grow out of them. And their solution in a particular country or region is no longer enough, since it is closely related to how these problems are solved in other countries and regions, as well as in the world as a whole. Global problems form a system within which there is a dialectical relationship and interdependence of components, their hierarchical subordination, and dependence on the whole. A characteristic feature of this system is that it is extremely complex. The system of global problems is represented by the following structure:

1. intersocial problems related to the interaction of states, various socio-economic systems (problems of peace and disarmament, global socio-economic development, overcoming the backwardness of countries and regions, etc.)

2. anthroposocial problems related to the relationship between man and society (problems of the scientific and technical process, education and culture, population growth, healthcare, biosocial adaptation of man and his future)

3. natural-social global problems that exist in the interaction of man and society with nature (environmental problem, problem of resources, energy, food)

These problems, to one degree or another, have an impact on the future of human civilization, often very directly, not allowing any time intervals for mitigating threats, no delays. What are these threats? And how to overcome them?

Perhaps the first of them is still lingering - the threat of a thermonuclear fire. The ghost of “doomsday”, “omnicide”, global destruction of everyone and everything still haunts the planet. The possibilities of the emergence of an “all-burning flame” and the subsequent “nuclear winter” are by no means abstract, they have visible features.

Another 38th session of the UN General Assembly declared the preparation and unleashing of a nuclear war to be the greatest crime against humanity. The 1981 UN Declaration on the Prevention of Nuclear Catastrophe stated that any actions that push the world towards a nuclear catastrophe are incompatible with the laws of human morality and the high ideals of the UN Charter. However, nuclear weapons did not stop. The moratorium on underground nuclear testing is violated every now and then, either by China, then by France, or by other members of the “nuclear club.”

Jonathan Schell, author of the famous book “The Fate of the Earth,” said bitterly: “We sit at the table, calmly drink coffee and read the newspapers, and the next moment we can find ourselves inside a fireball with a temperature of tens of thousands of degrees.” And covenants, values, ideals, subtle movements of the soul will all be powerless before the gaping jaws of the atomic monster. And these are not animated “horror” films, not horror tales, but a sober assessment of the current state of affairs.

Indeed, a number of treaties on the reduction of strategic nuclear arsenals have been signed, while they are tacitly observed, but have not yet acquired the status of a valid law. In reality, only a few percent of the vast nuclear stockpile has been destroyed so far. The process of nuclear disarmament may drag on indefinitely. And in the United States and the former USSR alone, by mid-1995 there were about 25 thousand nuclear weapons. And how many today, hardly anyone can say for sure.

Now the danger of a direct military clash between nuclear “superpowers” seems to have decreased, but at the same time the threat of a blind technological accident of the “Chernobyl option” has not disappeared, and has even increased. The firmly established causes of the Pripyat disaster are still not known. There are many versions, but the versions are not yet the truth. Any technology, as history shows, will break down someday. And no one gives an absolute guarantee against a repetition of Chernobyl or an even more horrifying tragedy. We must not forget that there are now more than 430 nuclear power plants operating on the planet. And their number is multiplying.

In addition, nuclear technology is spreading. India and Pakistan are already producing nuclear weapons; South Africa, Israel and a number of other states are ready for this. The danger of nuclear weapons falling into the hands of irresponsible political adventurers and even criminal elements is growing.

Of course, one cannot help but say that nuclear weapons have been a serious deterrent over the last half century and, in conditions of achieved parity, prevented a direct clash between the two main military-strategic blocs - NATO and the Warsaw Pact. And yet it did not prevent the undying hotbeds of local wars, each of which could become the fuse for a worldwide war in which there will be no winner. B. Russell (1872 - 1970) wrote: “humanity is faced with an alternative that has never before arisen in history: either war must be abandoned, or you must expect the destruction of the human race. Many prominent scientists and military authorities spoke about this danger. None of them would argue that it is now impossible for either side to win - to win in the sense that it has been understood so far; and if the battle between scientists is not stopped, after the next war, most likely, no one will be left alive. Consequently, the only possibilities for humanity are either peace achieved through agreements or the kingdom of death."

The second threat is the looming proximity of environmental disaster. For many centuries, man has been using nature, extracting resources from its depths, without caring about their replenishment. Progress in science and technology has aroused interest in computers and the use of outer space, but at the same time, man has forgotten about the biological foundations of his existence, called “earth”, “water”, “air”, which are of utmost importance for the preservation of life and survival of humanity. Poisoning of water, air, acid rain, devastating exploitation of land, leading to desertification, deforestation and soil erosion, loss of unique biological species - all this has created a threat to human life itself.

What is the essence of the environmental problem? Generally speaking, in the clearly revealed deepening contradiction between human productive activity and the stability of his natural environment. The mass of all inanimate objects and living organisms artificially created by man is called technomass. Scientists' calculations show that the technomass produced by humanity in one year is 1013 - 10 14, and the biomass produced on land is 10 23. The artificial environment gradually and inevitably attacks the natural one and absorbs it. The problem of environmental pollution, including harmful production emissions, is becoming particularly acute for people. Every year, every inhabitant of the Earth now produces more than 30 tons of industrial and other waste. More than 200 million tons of sulfur and nitrogen oxides enter the atmosphere annually.

Now it is clear to man that every biological species is capable of surviving within a fairly narrow ecological niche, i.e. a combination of various conditions and environmental factors. Man is a biological species, although more universal than any other. Its biological organization allows it to adapt to a wide range of conditions. However, its possibilities are far from limitless. There are threshold values of external conditions beyond which the biological organization cannot withstand and humanity is threatened with death. In the conditions of modern technogenic civilization, the possibilities of adapting the human body to environmental conditions are close to exhaustion. In this case, one should take into account not only physical factors associated with environmental pollution, but also psychological ones.

Another important threat is the demographic situation. Man appeared on Earth more than 3.5 million years ago. However, for a long time the population remained small and stable. Its natural increase was 0.004%. According to rough estimates, at the beginning of the new era, 250–270 million people lived on Earth; by the year 1000, the planet’s population was 265 million people. Slow growth was due to high mortality, epidemics and wars. Over the next 650 years, the population increased to 545 million people. If from 1750 to 1850 the population increased by 61%, then during the 20th century - by 115%. The rate of doubling of the population is increasing: if in the distant past it took 2 thousand or more years, later – 200 and 80 years, now – 37 years. Such rates are due, first of all, to demographic changes in developing countries, especially since the 60s of the 20th century. From 1970 to 1993, the world's population increased by 1.6 billion people. If this growth rate continues, by 2030 the population will increase to 10.0 billion people. Moreover, the population of developing countries is increasing at a very rapid pace. If in 1950 the ratio of the population of developed and developing countries was 1:2, then in 1985 it was 1:3. However, the “demographic explosion” that began in the 60s fell to 17% by the mid-80s. An explanation for this phenomenon is provided by the theory of demographic transition, according to which the levels of fertility and mortality are determined not by biological, but by socio-economic factors.

Demographic transition means the process of successive changes in natural population growth with the socio-economic development of countries. There are three phases of this transition:

1. high birth rate – high death rate

2. high birth rate – reduced mortality

3. low birth rate – low death rate

Unlimited population growth leads to dire consequences: environmental pollution, the accumulation of gigantic numbers of people in large cities, and an increase in the socio-economic backwardness of developing countries.

In highly developed countries, population growth has declined greatly, and in some it has stopped altogether. In some countries (Germany, Austria) there is a demographic crisis (the birth rate is lower than the death rate). The decline in fertility and natural population growth in many European countries is primarily due to an increase in the number of older people and a decrease in the number of children. This process is greatly influenced by economic and social factors. In this regard, the number of divorces is also increasing. Thus, solving the demographic problem becomes a matter of concern for all humanity.

The fourth threat is the danger looming over human corporeality. Under the sword of Damocles is not only the “external” nature, the ecological niche in which we live, but also our “internal” nature: our body, flesh, human corporeality. How has it not been assessed in the long human history, from the ancient Chinese philosophers - Taoists, “the natural cover given to us” and to the Russian poet Osip Mandelstam: “A body has been given to me. What should I do with him, so one, and so mine?” . Yes, we are spiritual. We have a mind. And, as theologians say, spirit and soul. And spirituality elevates humanity above all other natural phenomena. Not everyone repeats that the human personality is a physical-spiritual unity. The body is no joke. He and I come into this present world and leave our mortal bodily remains behind when leaving it. The body brings great joy and cruelly torments us with illnesses and illnesses. Physical health is always one of the first places in the system of human values.

And it is all the more alarming to hear the growing warnings of biologists, geneticists, and doctors that we are facing the danger of the destruction of humanity as a species, the deformation of its bodily foundations. The loosening of the gene pool, the dashing steps of genetic engineering, which opens up not only horizons, but also ominous possibilities. These are only the first reminders of impending troubles.

Biological variants of the “Ghost of Frankenstein” are sounding more and more insistent. They are afraid of “mutant genes” getting out of control, which could distort human evolutionary adaptations in an unpredictable direction; the possibility of breaking the main genetic code as a result of ill-conceived interventions in its structure cannot be ruled out. The genetic burden of human populations is increasing. A sharp weakening of the human immune system under the influence of xenobiotics and numerous social and personal stresses is being recorded everywhere.

There are visible consequences of this phenomenon. The chilling word “AIDS” is increasingly invading human life. This disaster that has befallen humanity is the first global pandemic in history, causing death, which no one and nothing has been able to stop so far. A number of researchers believe that this is not just a disease, but a certain stage in the biological existence of the human race. It is also connected with the unbridled mass invasion of people into the natural foundations of their own existence. AIDS today is no longer a narrow medical problem, but a truly universal problem.

The ocean of chemicals in which our daily lives are now immersed, the kinks of politics and the zigzags of the economy - all this affects the nervous system, reproductive abilities and somatic manifestations of millions. There are signs of physical degeneration in a number of regions, an uncontrollable, truly epidemic spread of drug addiction and alcoholism.

This list can continue indefinitely. Only between 1971 and 1981. About a dozen large-scale global problems were formulated. These threats are real. You can't help but see them. However, you should not give up, fall into hopeless pessimism, despair and cruelly dramatize everything. There are threats, but there are also hopes. We can confidently point to certain and fundamental prerequisites for overcoming global crisis collisions, blocking and diverting the universal threat from humanity.

The first such prerequisite is the deployment of the information (computer) revolution as the technical and technological basis for a possible way out of the situation of “survival”, overcoming barriers to the unification of humanity. The creation of a new civilization on its basis is still emerging at the level of prerequisites. The contours of such a civilization are still poorly discernible. But there are real trends towards the development of a more humane and prosperous world community in the foreseeable future.

The second prerequisite is the possibility of establishing a mixed market and, as a rule, socially protected economy with elements of a convergent type as the dominant type of the world economy. This form of economic relations can help to link the interests of different economic entities, harmonize connections, and find a balance between economic efficiency and social justice.

The third prerequisite is the establishment of the principle of non-violence and democratic consent in foreign and domestic policy, in group and interpersonal relations. As sad as it may be, aggression and violence have been eternal companions of history. Wars, coups, blood permeate all significant events, penetrate the entire tribal existence of people. F. Nietzsche, arrogantly calling man a “super chimpanzee,” believed that violence is an organic way of communication for people. Sigmund Freud considered aggression to be an irreducible aspect of human behavior.

At the same time, many large-scale thinkers from M. Gandhi and L. Tolstoy to Erich Froman and Pope John Paul II believed that aggression, violence, and destruction are by no means eternal and do not necessarily play a leading role in human motivations.

The fourth prerequisite is the ongoing interethnic and intercultural integration while maintaining the autonomy and uniqueness of each ethnic group and each culture. The universalization of cultural life is increasingly unfolding against the backdrop of ensuring the identity of all participants in this process. International, economic and cultural contacts are expanding sharply. The thesis about the “impenetrability” and complete isolation of self-sufficient peoples and their way of life collapsed long ago. Intensive exchange of values is accelerating. Synthesis and mutual influence prevail over hardened isolation.

Along with these prerequisites, it is also necessary to construct global ethics, universal moral principles that strengthen human solidarity. Wisdom and conscience are higher than straightforward truths and dry rational knowledge. Knowledge that is not ennobled by eternal values, that is not multiplied by the idea of good, that does not affirm justice, can lead to universal destruction. So V.S. Semenov in his article “On the prospects of man in the 21st century” highlighted the main directions of human development. And one of these directions, in his opinion, is “the development and elevation of man with emphasis and priority on sociality, socially just relations between people, on the development between them of relations of social equality, human and comradely brotherhood, on the initiation of social and active activities of people, their communities and organizations." Without an ethic of human solidarity, threats cannot be averted and hopes cannot be realized. These are the grounds for overcoming the global crisis in which we are immersed.

Philosophical foundations of the information society

Terms such as information, information society, and globalization have become firmly established in the everyday vocabulary of the academic and popular press. They are used to describe the context within which social life is structured. Undoubtedly, in the characteristics of modern civilization, one of the key, fundamental concepts is the concept of “information”. Information (from the Latin informatio) is a concept that has been used in philosophy since ancient times and has recently received a new, broader meaning thanks to the development of cybernetics, where it acts as one of the central categories along with the concept of communication and control. The concept of information has become common to all special sciences, and the information approach, which includes a set of ideas and a set of mathematical tools, has become a general scientific means of research. The initial understanding of information as information survived until the middle of the 20th century. In connection with the development of communication media, attempts have been made to measure the amount of information using probabilistic methods. Later, other variants of mathematical information theory appeared - topological, combinatorial, etc. - which received the general name of syntactic theories. The content and axiological aspects of information are studied within the framework of semantic and pragmatic theories. The development of the concept of information in modern science has led to the emergence of its various ideological, especially philosophical, interpretations.

What is the information society? In the 50-70s, humanity entered a new stage of its development - the stage of building the information society (IS), the road to which was paved by the rapid development of technology and, first of all, computers, and scientific and technological revolution in general. The premonition and understanding of the inevitability of a sharp turn in the historical destinies of mankind associated with the transition to a new civilization is noticeable already in the works of thinkers of the first half of the century. O. Spengler expressed this earlier than others, back in the 20s. proclaiming the decline of the current industrial civilization, but not yet outlining the contours and content of the new one that is replacing it. In the 40s Australian economist K. Clark has already quite definitely spoken about the advent of a society of information and services, a society with a new economy and technology. At the end of the 50s. American economist F. Machlup put forward the thesis about the onset of the information economy and the transformation of information into the most important commodity. None of the philosophers who wrote about this problem doubted the radical renewal of all human life within the framework of this new formation, but most of them analyzed the problem one-sidedly, whether from a political, economic or social point of view. This has given rise to a huge number of different names and definitions. It is interesting to note that almost all proposed names have the Latin prefix “post-”, i.e. “after-”, as if their creators were expecting some kind of worldwide cataclysm, a global revolution in technology and in the consciousness of people, after which a new era, a new epoch, would suddenly begin, a new society would arise. That is why it was so important to find a fundamentally new name, simultaneously showing the continuity and fundamental novelty of the coming society. And this name became the “information society” invented by Toffler.

Currently, the philosophical concept of a post-industrial or information society has received great development - formulated in the works of A. Bell, A. Toffler, I. Masuda and others. It examines the prospects for the development of modern civilization in the context of the existence of global problems and the formation of an information society. In addition, it claims to be a general philosophical theory of the progressive development of humanity.

The concept of post-industrialism is based on the fact that in modern society it is not the primary sphere of the economy (agriculture), nor the secondary (industry), but the tertiary (service sector), in which information plays a decisive role. It is argued that the microelectronic revolution, which is unfolding in a post-industrial society, makes information, and not labor, the fundamental social factor underlying the development of society.

The information society emerges on the crest of the third wave of human civilization, when the industrial society, in which the main factors are labor, raw materials, and capital, is replaced by one in which increased profits are achieved not by the fact that producers work harder, but by the fact that they work faster . Meaning and satisfaction with work become more valuable than productivity. Accordingly, the information society challenges man, his moral and creative powers, and his adaptability to a new type of social communication. And this contributes to the formation of a completely different world community, which is distinguished by a different system of values, new forms of behavior and social institutions. Toffler, characterizing the information society, wrote: “Much in this emerging civilization contradicts traditional industrial civilization. It is at the same time a highly technologically advanced and anti-industrial civilization. The “third wave” brings with it a truly new way of life based on diversified, renewable energy sources; on production methods that render most factory assembly lines obsolete; on some new (“non-nuclear”) family; at a new institute that could be called an “electronic cottage”; on the radically transformed schools and corporations of the future. The emerging civilization brings with it a new code of conduct and takes us beyond the concentration of energy, money and power.”

Education, according to A. Toffler, will be “one of the largest sectors of the third wave. It will further become an important export industry.” Education should be fundamental and at the same time diverse. It needs to be individualized as much as possible. This can be achieved, of course, only on the basis of modern intensive teaching technologies using video equipment and a computer.

The new economy requires not only the ability to think logically and easily operate with abstractions, but also to be free in the world of images and symbols. It will lead to an increase in the status of well-educated and cultured people who will constantly reproduce and increase cultural values. As A. Toffler notes, “we are entering a period when culture matters more than ever. Culture is not something petrified in amber, it is something we create anew every day.”

The new society, relying on highly productive labor, will finally be able to focus its attention on the problems of raising children, people's health, and their education. Old age and loneliness will become the subject of his special concern. This will be, according to A. Toffler, a society of true personal freedom, in which people will interact harmoniously with nature.

Thus, the “information society” is a civilization, the development and existence of which is based on a special intangible substance, conventionally called “information”, which has the property of interaction with both the spiritual and material world of man. The last property is especially important for understanding the essence of the new society, because, on the one hand, information shapes the material environment of human life, acting as innovative technologies, computer programs, telecommunication protocols, etc., and on the other hand, it serves as the main means of interpersonal relationships, constantly emerging, changing and transforming in the process of transition from one person to another. Thus, information simultaneously determines the socio-cultural life of a person and his material existence.

The society emerging as a result of the information revolution is significantly different in that information, and especially knowledge as its highest form, occupies a very special place in it. T. Stoneier wrote:

“...tools and machines, being materialized labor, are at the same time materialized information. This idea is true in relation to capital, land and any other economic factor in which labor is embodied. There is not a single method of productive application of labor that is not at the same time the application of information. Moreover, information, like capital, can be accumulated and stored for future use. In a post-industrial society, national information resources are its main economic value, its greatest potential source of wealth.

It is important to understand that information has some specific properties. If I have 1000 acres of land and I give 500 acres of it to someone, I will only have half the original acreage left. But if I have a certain amount of information, and I give half of it to another person, I will have everything left. If I allow someone to use my information, it is reasonable to assume that they will also share something useful with me. So while transactions over material things lead to competition, information exchange leads to cooperation. Information is therefore a resource that can be shared without regret. Another specific feature of information consumption is that, unlike the consumption of materials or energy, which leads to an increase in entropy in the Universe, the use of information leads to the opposite effect - it increases human knowledge, increases organization in the environment and reduces entropy.” Thus, T. Stoner demonstrates the fundamental difference between information and other types of economic and social values, highlighting its peculiarity and value.

Informatization of society, integrating, synthesizing and accumulating a number of technical and technological subprocesses, outgrows the scope of the technological problem. It acts as a process that implements the socio-technological information revolution taking place before our eyes. Both this process itself and its result - the information society - not only move into the focus of philosophical research, but gradually occupy, so to speak, the entire field of philosophical vision, because, in fact, we are talking about changes in the structure and essence of human existence, the system of personal and impersonal relationships, the level of human self-comprehension and the possibility of penetrating into the mysterious depths of human thinking, into the secrets of creativity, which for thousands of years have constituted the main mystery of any serious philosophy.

Humanity is facing a historical choice

At the beginning of the 21st century, humanity is faced with more pressing questions than ever before: where are we going? what awaits us ahead? will we survive? The situation in all spheres of human life has long become critical. The sword of Damocles of self-destruction in the event of a nuclear war hangs over the planet. Environmental problems are becoming more and more acute in the world, acquiring truly planetary significance. Humanity is torn by property polarization into the countries of the “golden billion” and the “non-privileged” countries, into the rich, powerful West and the weak, poor East and South. Violence reigns everywhere, glorified by popular culture. Crime, drug addiction, and AIDS seem invincible. All humanity is threatened by lack of spirituality, demoralization, cynicism, conformism and the cult of consumerism. Aggressiveness at the state level is becoming the dominant trend in global development. As a result, the vast majority of people on the planet are plunged into despair, pessimism and apocalyptic moods. The pictures of the future that futurologists paint are often gloomy: global war, slow death from resource depletion, spiritual savagery, the disintegration of the world into a series of permanently warring civilizations.

Of course, the future of humanity is shrouded in mystery. It is unknown and unpredictable, which is why it is so scary to look into it. It frightens and attracts. The past has already happened. It can be interpreted and rethought. But you can’t change what happened. And the future is not programmed by anyone. It is an open page, the past years, the current affairs create only the framework in which the generations of the coming 21st century will write their lines.

Will humanity one day be able to dispel all the threats and misfortunes hanging over it and create a mature society that would wisely govern and manage its earthly environment wisely? Will this new society be able to end the current division and create a truly global, stable civilization? Or, in order to avoid more severe crises, humanity will prefer to entrust its fate to technology to an even greater extent, developing, as futurologists who absolutize the role of science somehow hopefully predict, “post-industrial” or “information” models of society? Will this path turn out to be a miraculous way out of the current impasse and will not a person finally perish with all his limitations, weaknesses, aspirations and spirituality in a system that will be distant and alien to his nature? Will this choice ultimately lead to the creation of a purely technocratic, authoritarian regime, where work, law, social organization and even information, opinions, thoughts and leisure will be strictly regulated by a central authority?

Or will humanity become so overwhelmed by its own complexity and uncontrollability that the prospect of final disintegration and death becomes a real possibility?

You can draw an infinite number of different future scenarios, more or less plausible, but, of course, none of them can claim to be absolute. The tense situation in which those living today on Earth find themselves is a direct consequence of what our ancestors and even ourselves did and did not do in previous years. From a historical perspective, it is not so important how widespread certain advantages and disadvantages are among people. And even if someone is held responsible sometime in the future for something done or not done in the past, it will be of little use. The most important thing is to think deeply today about what will happen to the billion-dollar population of the planet tomorrow - and this almost exclusively depends on what we all together will or will not do from now on (A. Peccei).

Now the concepts of “sustainable development” are being formulated, what academician Nikita Moiseev called the strategy of humanity. In terms of building this global strategy, a predictive search is underway. At its center are the actions that the people of the Earth must take to ensure the associated development of Man and Nature. The planet's biosphere has already reached a non-equilibrium state and this instability is becoming more and more aggravated. How to restore parity between society and the biosphere? How to correlate environmental, technological and social programs in order to harmonize them into an integral unity? And how, finally, can we establish peace and tranquility on the planet and in every country? How to moderate or completely remove social tension? It is already clear that people will have to optimize their consumer appetites. And first of all – the excessive pride and pampered comfort of the ruling elites. Whether the prosperous elite like it or not, there will be no peace without the affirmation of justice.

Ultimately, it depends on the activities of living generations whether the beginning of a new millennium of world history will become its tragic epilogue or an inspiring prologue of universal human solidarity. Never in the past has the historical choice facing man been so clear and unambiguous, so urgent and categorical. But it has never been so difficult. Countless obstacles stand in the way of humanity's progress into the future. And many of them are rooted in people's minds. That is why the development and dissemination of new thinking, which can provide humanity with a way out of the epochal crisis, is so important. Many years ago, A. Einstein pointed out that the new era needs new ways of thinking. He said that the release of atomic energy changed everything in such a way that our old ways of thinking were obsolete. People faced catastrophic events unprecedented in past times. If humanity is to survive, it needs entirely new ways of thinking.

In modern conditions, the first place on the path to the formation of a new style of thinking is, first of all, the imperative of choosing global consciousness and full awareness of the fact that our world represents a single integrity, and we all must live together on one planet. Progress in science and technology is making the world smaller and smaller, and soon it will become a so-called global village. The idea of unity, mutual dependence and mutual assistance should replace selfishness, mutual suspicion, deception and become the fundamental principle of relations between people. Global problems can only be solved through the joint efforts of people. Outstanding Soviet teacher and writer A.S. Makarenko wrote: “A person who determines his behavior by the closest perspective is the weakest person. If he is satisfied only with his own perspective, even if it is distant, then he may seem strong, but he does not give us a feeling of the beauty of the individual and his real value. The wider the team, the prospects of which are personal prospects for a person, the more beautiful and taller the person.”

The approach to nature also needs to change. We can no longer wastefully extract resources from it. Instead, a more harmonious relationship between man and nature needs to be established.

Man has subjugated the planet and now must learn to manage it, to comprehend the difficult art of being a leader on Earth. If he finds the strength to fully and fully understand the complexity and instability of his current situation and accept a certain responsibility, if he can achieve a level of cultural maturity that will allow him to fulfill this difficult mission, then the future belongs to him. If he falls victim to his own internal crisis and fails to cope with the high role of defender and chief arbiter of life on the planet, well, then man is destined to witness how the number of his kind will sharply decrease, and the standard of living will again slide to a level that has passed several times. centuries ago (A. Pchchei).

We should not forget that: “The creation of a new society and a new Man is possible only if the old motivations of making a profit and gaining power are replaced by a new one, namely, to be, to give and to understand; if the market character is replaced by a productive, loving character, and the cybernetic religion is replaced by a new, radically humanistic spirit” (E. Fromm). If in the new conditions the old principles of the pursuit of profit are preserved, then the region of exploitation of developing countries by the leaders of a super-fast civilization will expand on a global scale and this can lead to the global dismemberment of man.

For all the important role that issues of social organization, its institutions, legislation and treaties play in the life of modern societies, for all the power of technology created by man, it is not they that ultimately determine the fate of humanity. And there is no, and there will be no salvation for it until it itself changes its habits, morals and behavior. The real problem of the human species at this stage of its evolution is that it has proved culturally incapable of keeping pace and fully adapting to the changes that it itself has brought to this world. Since the problem that arose at this critical stage of its development is located within, and not outside, the human being, taken both at the individual and at the collective level, its solution must come first and foremost from within himself (A. Peccei) Gurevich I.S., Stolyarov V.I. World of Philosophy: A Book to Read. Part 2. Human. Society. Culture. – M.: Politizdat, 1991. P.562 - 563

Semenov V.S. On the prospects of man in the 21st century // Questions of Philosophy. 2005 No. 9. P.31

Gurevich I.S., Stolyarov V.I. World of Philosophy: A Book to Read. Part 2. Human. Society. Culture. – M.: Politizdat, 1991. P.568

Semenov V.S. On the prospects of man in the 21st century // Questions of Philosophy. 2005 No. 9. P.29

Gurevich I.S., Stolyarov V.I. World of Philosophy: A Book to Read. Part 2. Human. Society. Culture. – M.: Politizdat, 1991. P.560

It is difficult to predict the future of our planet. Many people think that in the future people

will create robots with artificial intelligence. Some are afraid of this turn of events, because... these robots can enslave a person. I believe that artificial intelligence will not put itself above people and will work for the benefit of society.

In a few decades, people will begin to populate the planets of our solar system.

Projects are already being prepared about flights of groups of people to the Moon and Mars. It can also be assumed that global warming will occur on Earth. The level of the World Ocean will rise, most of the land will be flooded, and people will create floating cities. These cities will be managed by artificial intelligence, and each city will be independent and will not depend on others.

And of course, we shouldn’t forget about the environment. After all, the further progress moves, the more she suffers. In the future, the environment will be restored. The energy of coal and gas will be replaced by the energy of the Sun. There will be fewer by-products in production. Hundreds of waste processing plants will appear. All this will contribute to environmental restoration.

In general, you can think endlessly about the future of our planet, but in any case, everything depends on the person.

Updated: 2017-03-10

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A person always thinks about what awaits him in the future. Even in ancient times, all countries used the services of fortune tellers and resorted to witchcraft, hoping to find out their fate. Many writers try to look into the future to understand what awaits humanity. Everyone imagines it differently. Works appear that describe entire worlds of the distant future with their own laws, customs, and orders. But people always believed in the best. Humanity was confident that it was immortal, that no wars would destroy it, that the future would be happy. Back in the 16th century, Thomas More, in his work “The Golden Book on the Best Structure of the State, or On the New Island of Utopia,” created an idyllic picture of life.
But in the 20th century, people's worldview began to change. The First World War and the creation of increasingly sophisticated weapons of mass destruction proved the fragility of the surrounding world. Humanity realized that it could be quickly exterminated, and the belief in immortality was destroyed. A crisis ensued, affecting all areas of art, including literature.
Writers' opinions about the fate of humanity are divided. Some continued to write in the utopian genre. Stanislav Lem paints a picture of an ideal world. In his works, for example “Solaris”, “Eden”, material wealth is not the main goal in people’s lives. Everyone can have any thing they want. Even on a birthday, an adult is most often given not gifts, but flowers. The meaning of life for these people is to care for humanity and to improve themselves. They make discoveries, explore space, and try to make contact with other civilizations. The work itself, the opportunity to be useful, brings them joy. But Lem immediately warns that the events take place in the distant future, the principles of life of these people are very different from modern ones. And it took many centuries to raise such honest, noble and selfless people. So if such a society is possible, it will be in the very distant future.
In the 20th century, the genre of dystopia also began to develop. After people realized how easily humanity could be destroyed, numerous warning works arose. Another development perspective is revealed.
In one of the Strugatskys’ works, the following image of fantastic reality appears: a high wall divides the Earth into two
parts. On the one hand, there is the world depicted by utopian writers. Over the centuries, it has changed in accordance with people's ideas about happiness. On the other side of the wall is a dystopian world, where wars are constantly going on and civilizations are dying. This is a kind of parody of numerous literature about the future.
But, in my opinion, dystopias are more diverse than utopias, because they reflect the fears of humanity, and every new crisis in society causes fear.
At the beginning of the 20th century, when technological progress entered people's lives, cities of glass, concrete and iron grew, there was a danger of making a person just a part of a machine, part of a huge mechanism of society. E. Zamyatin writes about this in his novel “The Islanders”. He depicts the English philistinism, whose mechanical existence is brought to perfection. For example, Vicar Duley has on his wall “a schedule of meal times; schedule of days of repentance...; fresh air schedule; schedule of charity activities..." People have no soul, no emotions. There is only cold calculation.
After the October Revolution, a new, socialist state began to be built in Russia. Zamyatin is constantly faced with violence, cruelty, human life is not valued, the individual is completely subordinated to the state, she is not given the right to free choice. It was then that the novel “We” was conceived. This is a dystopia that warns of what can happen to a person in a world where happiness is achieved at the cost of the abolition of freedom and the destruction of individuality. A giant anthill has been built where people live, work, but do not think about the meaning of their existence.
But technological progress inevitably continues to develop. And in the middle of the 20th century, the famous American writer Ray Bradbury created the novel “Fahrenheit 451”. Here people are no longer like machines. On the contrary, they practically do not work, they live the way they want, they are individual, but they have lost moral values. People resemble machines not externally, but internally. They do not know how and do not want to think about the surrounding reality. They have no attachments, they don’t feel sorry for anyone, so cruelty increases. Parents don't care about their children. For what? After all, there are machines that will wash the baby, feed him, and tell him a fairy tale. Cars become parents for children. Therefore, in the story “Veld”, the children kill their father and mother, who wanted to turn off these machines.
At the end of the 20th century, new problems arise before humanity: the threat of environmental disaster, the lack of spirituality of people, and their increasing bitterness. All this is reflected in I. Efremov’s novel “The Hour of the Bull.” Using the example of a planet where resources were used unwisely and people were not the main value in society, the writer predicts a possible catastrophe for the Earth. But, unlike many other science fiction writers, he offers ways out of the crisis. He believes that we need to start with education
the person himself, so that he feels like a real master of his planet and treats it with care.
The problem of human upbringing is also touched upon in the Strugatskys’ story “It’s Hard to Be God.” The main character of this work understands that it is impossible to make a person happy. He himself must build his own happy future. You can only help him, but not do it for him.
The future begins in the present. People themselves create it, although only their descendants will live in it. “The future is created by us, but not for us.” This is what one of the characters in the novel “Lame Fate” said. Science fiction writers who depict different possible worlds in the future are trying to help people make the present better. They give advice and warn against possible mistakes. I think that's the core purpose of science fiction. And the future depends on the people who live today.

The future has experienced everything - optimism, reckless blind hope, and hopeless despair. They threatened him, they tried to poison him and simply destroy him, turn him back, return him to the caves. It survived. An opportunity has arisen for a serious, thoughtful study of it. Now, perhaps more than ever before in the history of humanity, the future depends on the present and requires a new approach to itself.

It's hard to be God. Almost impossible. How, however, it is unimaginably difficult to look into the future and find out what is happening there on our Earth, so small and defenseless in front of the Universe. Nothing interests a person so much as the future of his family, children, country, civilization. This is probably why science fiction literature is so fascinating and numerous. Science fiction writers come up with different futures, from many options of which we just have to choose the one we like best. I choose the Strugatsky brothers.

One of them is an astronomer, the other is an orientalist-Japaneseist. This is probably why their fantasies turn to the stars and earthly wisdom. With a fair amount of sarcasm towards the present (almost like Saltykov-Shchedrin), they came up with their future. It is interesting that in the sixties and eighties, in the circles of intellectuals, their works were considered a caustic social satire on the socialist way of life. For me, their books are fiction, but cautionary fiction: “Beware, in the future what you planted today will grow.”

The land of the new era of the Strugatskys is a highly developed civilization. The apartments are improved, people work for their own pleasure, and in general everyone is happy. The main problem of the new happy era of humanity is respect for sovereignty: one cannot interfere with the natural course of development of civilization.

The Strugatskys show the danger of alien injections from two sides: the invasion of earthlings into the life and history of other planets (“It’s Hard to Be God”, “Inhabited Island”) and the presence on Earth of another civilization, that is, Wanderers (“A Beetle in an Anthill”, “Waves Quench the Wind” ").

In the first case, the good undertakings of earthlings turn into a tragedy both for themselves and for those for whom this help was intended. An attempt by a high-level civilization to artificially raise an undeveloped civilization to its level turns into disaster. There is a conversation about this between two smart people in the book “It’s Hard to Be God.” One of them, Rumata, a progressive man from the future, says to Budakh, a sage from knightly times: “But is it worth depriving humanity of its history? Is it worth replacing one humanity with another? To which Budakh says: “Then, Lord, wipe us off the face of the earth and create us anew, more perfect... or, even better, leave us and let us go our own way.” Rumata, sent to save an alien civilization from ignorance, replies: “My heart is full of pity. I can not do it".

It turns out that smart people from the future could not understand that in order for a civilization to exist, it needs a history consisting of the stories of each individual generation and individual. The Earth has experienced a lot until today: natural disasters, bloody wars and revolutions, scientific and technological progress, which turned into a huge ozone hole in the atmosphere. Man had to experience a lot. But we live, feel like earthlings and are proud of this in front of the Universe, which we are ready to tell any alien we meet.

By the way, about aliens. More intelligent than people, the Wanderers use the Earth and its population for their own purposes. Not out of evil motives, but completely without thinking about the reaction of normal people, they go about their business, but in a somewhat unusual way. This creates confusion and confusion, and people lose the ability to control what is happening. The wanderers did a lot of harm to the earthlings, although they said that they were always ready to help. It is unknown whether their help would be useful.

“But the ants are frightened, and the ants are fussing, worrying, ready to give their lives for their birth heap, and little do they know, poor fellows, that the beetle will eventually crawl off the anthill and wander off on its way, without causing any harm to anyone... And if it's not "The Beetle in the Anthill"? What if it’s “The Ferret in the Chicken Coop”?..” says another smart person regarding the Wanderers’ invasion.

If we do not take the scale of the Universe, then we can recall many examples of the invasion of aliens into a less civilized environment on Earth. The discovery of America, which led to the extermination of the indigenous population. Aborigines of Miklouho-Maclay, who were unable to cope with the plow. Humanitarian aid to backward countries, which provoked speculation. This means that people were not ready to accept someone else's civilization. Their level of development and moral principles dictated their own path. Genetically, a person is programmed to assimilate what he has achieved through his own labor. Only in this case does he grow and improve. A person himself must manage his present, rejoice at the new level achieved. Build your story. The man of the future will not appear with the help of scientific and technological revolution. As the Strugatskys said: “A new person can only be formed by a new pedagogy, and breakthroughs into it are still depressingly rare and uncertain, and they are easily, almost automatically, strangled by the heavy thickness of the old pedagogy.” Self-education is the beginning of a new pedagogy. And you can raise a new person within yourself without outside interference.

Future. What is it for a science fiction writer? This is what grows from today under the influence of progress.

For an ordinary person, the future is any tomorrow. For world history, every day was the future. I live today, ordinary for world history, probably not very interesting for a science fiction writer. But I know that everything accomplished today was for yesterday. me was the future, and tomorrow I will experience the consequences of yesterday's future. And my little story will add up to the history of the Earth. My humble today will become the earthly Present. Together with all humanity, I will try to look into our Future, life in which depends on what we do for it.

It's hard to be God. So “leave us and let us go our own way.”

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