HISTORY
Future Studies emerged as an academic discpline in the mid-1960's, according to first-generation futurists Herman Kahn, Olaf Helmer, Bertrand de Jouvenel, Dennis Gabor, Oliver Markley, Burt Nanus, and Wendell Bell.[9]However, some intellectual foundations of future studies appeared in the mid-19th century. In 1997, Wendell Bell suggested that Comte's discussion of the metapatterns of social change presages future studies as a scholarlydialogue.[10].
Johan Galtung and Sohail Inayatullah[11] go further back arguing in Macrohistory and Macrohistorians that the search for grand patterns of social change takes us back to Ssu-Ma Chien (145-90BC) and his theory of the cycles of virtue, though a more intelligible - to modern sociology - would be the work of Ibn Khaldun (1332-1406) and his The Muqaddimah[12] It is here that we gain a coherent theory of social change. One might make a stronger argument that futurology as a field originated in the early 20th century, intertwined with the birth of systems science in academia, and with the idea of national economic and political planning, most notably in France, theSoviet Union and Eastern bloc countries.
Differing approaches arose in Western Europe (mostly in France), in Eastern Europe (including the Soviet Union), in the post-colonial developing countries, and in the United States of America.[13][10] In the 1950s European people and nations continued to rebuild their war-devastated continent. In the process, academics, philosophers, writers, and artists explored what might constitute a long-term positive future for humanity as a whole, and for their own countries in particular. The Soviet Union and the Eastern bloc countries participated in the European rebuilding, but did so in the context of an established national economic planning process, which also required a long-term, systemic statement of social goals. The newly-independent developing countries of Africa and Asia faced the challenge of constructing industrial infrastructure from a minimal base, as well as constructing national identitieswith concomitant long-term social goals. By contrast, in the United States of America, futurology as a discipline emerged from the successful application of the tools and perspectives of systems analysis, especially with regard to quartermastering the war-effort.
There is a perceived schism - though given the globalization of knowledge, generally no longer relevant - between future studies in America and future studies in Europe: U.S. practitioners often seem to focus on applied projects, quantitative tools and systems analysis, whereas Europeans seem to investigate the long-range future of humanity and the Earth, what might constitute that future, what symbols and semantics might express it, and who might articulate these.[14][15]
With regard to future studies within the former centrally-planned economies, or within the newly-developing countries, differences with U.S. futures practice exist primarily because futures researchers in the United States have no opportunity to engage in national planning, nor do their fellow-citizens call upon them to construct national symbols. This is changing in the early 21st century, as early signs of overshoot and collapse are apparent, and modern applications of futures studies techniques found in the UNESCOSustainability Education materials.
By the late 1960s, enough scholars, philosophers, writers and artists around the world had begun to question and explore possible long-range futures for humanity to form an international dialogue. Inventors such as Buckminster Fuller also began highlighting the effect technology might have on global trends as time progressed. This discussion on the intersection of population growth, resource availability and use, economic growth, quality of life, and environmental sustainability — referred to as the "global problematique" — came to wide public attention with the publication of Limits to Growth, a study sponsored by the Club of Rome.[16] This international dialogue became institutionalized in the form of the World Futures Studies Federation (WFSF), founded in 1967, with the noted sociologist, Johan Galtung, serving as its first president. In the United States, the publisher Edward Cornish, concerned with these issues, started the World Future Society, an organization focused more on interested laypeople.
The field currently faces the great challenge of creating a coherent conceptual framework, codified into a well-documented curriculum (or curricula) featuring widely-accepted and consistent concepts and theoretical paradigms linked to quantitative and qualitative methods, exemplars of those research methods, and guidelines for their ethical and appropriate application within society. As an indication that previously disparate intellectual dialogues have in fact started converging into a recognizable discipline,[17] at least six solidly-researched and well-accepted first attempts to synthesize a coherent framework for the field have appeared: Eleonora Masini's Why Futures Studies,[18] James Dator's Advancing Futures Studies,[19] Ziauddin Sardar's Rescuing all of our Futures[20], Sohail Inayatullah's Questioning the future,[21]Richard A. Slaughter's The Knowledge Base of Futures Studies,[22] a collection of essays by senior practitioners, and Wendell Bell's two-volume work, The Foundations of Futures Studies.[23]
(Wikipedia)
