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The waste problem is closely related to the traditional cognition of human waste accepted by the earth, the invention and use of plastics, the industrialization of social economic structure, urbanization and the development of science and technology. Ecologically, waste is the “external input” of ecosystem. From the view of nature, the waste problem can also be attributed to the anti-natural expansion of modern industrial civilization. Waste is also the end of the chain of “science-technology-product-industry-pollution and waste”. Waste is related to the ideology of industrial civilization. It is believed that it is the right of human beings to obtain resources from nature and discard wastes indefinitely. The ecological cost is placed outside the calculation scope of economic development, and nature is regarded as the raw material storehouse and disposal site.

Ecological civilization is not a new form of civilization that will replace the current industrial civilization, but a basic structure or factor running through all forms of civilization (f...

The industrial civilization doubtlessly represents huge progress of mankind, but as traditional industrial mode is unsustainable, ecological civilization has become the only choice to achieve sustainable development. When we discuss ecological civilization, one typical thinking is to equate it with green industrial civilization, which hopes to resolve environmental problems through technological progress under the traditional industrial mode.

The emergence of an industrial civilization is the historical roots of all modern conflicts. On the one hand, as Friedrich Engels said, it not only promotes the progress of material civilization, but also is conducive to the development of spiritual civilization. On the other hand, while advancing the capitalist civilization, the industrial civilization overly exploited natural resources, showing a strong anthropocentric tendency, which ultimately would lead to a deterioration of the balance between man and nature. The anthropocentric tendency of an industrial civilization emphasizes the conquest of nature by humans. This tendency allows humans to set rules for the world with peace of mind, and use such rules to develop and utilize the natural world, treating nature as a source of wealth instead of a friend.

As the world is going through profound changes never seen in a century, the human civilization is also switching from industrial civilization to ecological civilization. Upholding the basic governance philosophy of ecological civilization and guided by the Xi Jinping Thought on Socialism with Chinese Characteristics for a New Era, especially the Xi Jinping Thought on Ecological Civilization, the CPC Central Committee with Xi Jinping at the core has materialized historic, epochal and all-round changes in China’s ecological civilization by promoting the green initiative of building a beautiful China.

The accelerated progress of modern science and technology and the appearance of global ecological crisis have both made us realize the end of an old age and the arrival of a new one as we are moving from industrial civilization to a new civilization. There are various views as to what defines the new age or civilization and how we should name it. Two views are worth special attention—the new age or civilization is about ecology or about information. This paper will compare the two views and briefly delineate the vision of the new civilization.

The 18th National Congress of the CPC proposed the path of ecological civilization for China, the first time the banner of ecological civilization was held up in the world and marking a milestone in the twenty-first century. It demonstrates the confidence and commitment of the CPC Central Committee with Comrade Xi Jinping at the core for seeking a path different from the western path of industrial civilization with eastern wisdom to adapt to the requirements of the times.

Green civilization is a product of economic development at a particular historical stage. It is the common form of human civilizations following the industrial civilization. In this case, green civilization must be erected upon on a higher level of industrial development, that is, a green industry. This chapter focuses on the following themes: the significance of exploring green industry, greening of traditional industries, fostering green energy industry, promoting eco-environmental agriculture, and driving cultural industry with green development.

The paper highlights the fundamental changes in the way of thinking in science and the management practice caused by the transition from the era of industrial civilization to the information civilization. These include the change in the subject of management, i.e. the transition from the management of the organization to the management of joint projects; from the requirement of flexibility from own resources to the ability to use external resources and the departure from the methodological rationality of a decision to the material rationality. The change of management philosophy is particularly evident in the electronic market which sets a new and interesting research area, due to its cognitive appeal resulting from different conditions in comparison to the traditional market, and due to the high dynamics of development. The article is theoretical and its purpose is cognitive. Its subject is a fragment of the author’s concept of the evolution of management in the organizational space. It presents the synthesis of observations on the transformations of the essence of management. To undertake such a research task is motivated by the argument that one of the tasks of management science is to visualize the changes that take place within it, in order to induce the revision of anchored old cognitive patterns inadequate to reality and replace them with new, described by an appropriate conceptual apparatus.

The necessity of the economy and society produced by ecological aesthetics must explain whether the form of human civilization should achieve a new transition from industrial civilization to ecological civilization.

The final chapter examines the future of industrial agriculture given the decline of the fossil-fuel era and the likely collapse of industrial-based civilization, as the material base on which the entire system depends disappears. This section discusses that a perceived and increasingly artificial, hyper-technologized, gray, and disarticulated future—like the images of Hollywood cinema—responds to linear scenarios, based on the idea of scientific and technical progress and the preconception of the city as the ultimate goal. However, given the impossibility of continuing to feed energy into the dynamics of accumulation, we face a critical disruptive scenario, in which the system must self-organize in another way. If we take seriously the inevitable depletion of the energy and material sources that underpinned the growth of industrial civilization and capitalism, then we can imagine many other possibilities for the future: deindustrialized, de-urbanized, and greener, smaller-scale societies, with simpler technologies, and a massive return to rural settlements. Without trying to prophesize, I argue that in any potential scenarios, agroecology will accompany our transition to other forms of civilization. In fact, I think this is an opportunity to dream of other landscapes with forests integrated into an agroecological rhizome and with human populations living in their interior. In any case, other future possibilities different from the imaginaries of progressive artificialness would require not only a change in the technical and political-economic platform but also a profound ontological and spiritual change.

Images are the key for us to sort out modern British history and study the development of early industrial civilization. This paper takes the most classic representative works of those immortal artists in the long river of British art to create a section of immortal history, and review the historical fragments of modern Britain from the painting brush of art masters, and intuitively feel the historical customs, dress etiquette and natural scenery of Britain at that time.

This article deals with the relationship between development, creativity, and culture. It is based on the works of Celso Furtado — a Brazilian economist, a member of ECLAC’s first generation of scholars (along with Raul Prebisch), and a notable intellectual of sub-development and development in Brazil and Latin America. For Furtado, economic development is an endogenous social process that leads to human ingenuity and creativity. However, Furtado argued that creativity does not occur haphazardly. It is conditioned by cultural structures that can take two forms: material (means) or immaterial (ends). The former steers creativity toward serving material accumulation and consumption, while the latter guides it toward individuals’ existential way of life. Furtado’s central claim is that, in the “industrial civilization,” such values as rationality and efficiency bring human creativity into the production process.

Persistently revisiting the notion of a Godless society, Aleksei Balabanov directly dialogued with Fedor Dostoevskii’s cursed question and established a permanent touchstone for his own representations of Russia/the USSR, with the help of William Faulkner’s potboiler Sanctuary, in Cargo 200 (Gruz 200, 2007). Balabanov assembled a cinematic text for viewers, drawing on philosophical ideas articulated by the character Ivan Karamazov, filtered through a vulgar reinterpretation of Friedrich Nietzsche and constructed within the context of socialist realism’s own version of the Grand Inquisitor. Faulkner’s entire novel was forcibly relocated to the Soviet Union, where the degradation of the American South is offered as the wreckage of an industrial civilization tottering on the verge of collapse – or the late Stagnation period. Through the bricolage of Dostoevskii and Faulkner, Balabanov explores the realities of a Godless, morally corrupt Soviet society in which anything and everything is permitted. In so doin...

This article examines Industrial Design as a profession that supports the modern-capitalist civilization pattern, which has harmful effects on a global level. In response, it states the possible creation of alternatives to coexist with industrial civilization; these alternatives are development-oriented equivalents of Design that have emerged from traditions that difer from the dominant Western traditions, and originated in locations relegated geographically, as well as in hegemonic epistemo-logical locations. The article concludes that the Designs of the South have been present throughout history; time is required to recognize the Designs, to start designing and be designed by them.

Quebec visual artist Isabelle Hayeur has become known internationally over the past decade for a body of photographic and video work that deals mostly in pseudorealistic landscapes of man-made desolation and devastation, created by the digital photomanipulation of visual evidence of the entropy generated by “development.” Collapsing time and space, cause and effect, visible power and its hidden costs in a single image, she subtly conflates seemingly contradictory aspects of industrial civilization (construction/destruction, spectacle/invisible, power/refuse) in deadpan epics of tragic irony characterized by a disenchanted sublime. Heidegger’s concept of the gigantic helps elucidate this paradox; his definition of modernity as “the conquest of the world as picture” is used here to understand the dark spectacle of its development in terms of the photographic medium itself in a sample of Hayeur’s work since 2008.

This article presents an almost unknown aspect of the Brazilian economist Celso Furtado that goes far beyond his more evident economic and social considerations on underdevelopment, to the fields of culture, philosophy, and environment. In this sense, he is one of the most important and distinguished authors of Brazilian political thought. The influence of the German sociologist Karl Manheim in his work is analyzed, in addition to those of Hegel and Marx. Finally, the text deepens two relevant issues in Furtado’s work: (i) the construction of a systemic vision and (ii) the critical monitoring of the development, processing, and ruptures in the intellectual production of the contemporary West. Strong and new insights are revealed in his analysis of creativity and dependence on industrial civilization.

Transformation from industrial civilization to ecological civilization requires that people should establish the ecological consciousness that accordance with the requirements of the ecological civilization era. So ecological consciousness should be widely and deeply cultivated in colleges. The implementation of education should follow a rational philosophy thinking mode and the process philosophy provides this paradigm for us. It requires that educators take students' social life as background and guide students to use their rationality, consciously accept and foster the ecological awareness, and guide their owe ecological behavior.

In the era of agricultural civilization, the city size and layout adapted to nature and natural productivity; while in the era of industrial civilization, the constraints of natural productivity were broken by technological means, and the increasing returns to scale have enabled the urban population size to exceed 10 million and the urban population density to exceed 10,000 people/km2. Under the paradigm of industrial civilization, the spatial agglomeration of resources is driven by economic rationality. Besides, China’s urban hierarchy has become a barrier and further strengthened the polarization trend of city size, resulting in an urban system in which the cities at higher administrative levels concentrate a lot of resources while suffering from prominent urban diseases, small- and medium-sized cities lack development vitality, and urban and rural areas are separated from each other. The historical experience that the flow of resource factors between urban and rural areas facilitates a relatively balanced spatial distribution of quality resources is worth learning. Under the paradigm of ecological civilization, it is important to harmonize humans with nature in the transformation and reconstruction by pursuing nature-based solutions, and build a low-carbon, resilient, and coordinated urban system.

Purpose. Outline the range of problems which are illustrative of modern industrial civilization, reflect its controversial nature and humanity prospects in its conditions. Rapid development of scientific and technical progress gradually, from the late of 60s onwards of XX century become lead to problems realization which scientific and technical progress is generates, lead to understanding that without serious and careful monitoring of its development and necessary philosophical analysis of these problems, there is a danger of "post-human" world formation in future. Methodology . Author uses systemic and analytical research methods. Scientific novelty. Multifaceted approach to designation and analysis of problems was carried out, which faced by modern humanity in conditions of industrial civilization. Practical importance of this work is primarily in that it focuses on the need of speedy, serious and circumspect attention to those problems in future in order to avoid dangers that they hold for humanity. Besides, material which is presented in this article could be used in teaching of social and humanitarian courses. Conclusions. The findings can be summarized in following conceptual issues: scientific and technical progress is a major factor in development of modern industrial civilization. It is generated a large range of problem that requires an understanding of necessity for tight control of technology development. Spontaneous, non-circumspect it further development and use could gradually lead to "posthuman world”. Danger of such scenario must generate the need of more attention, discussion and analysis of already existing problems and take measures that will ensure the survival of humanity in conditions of modern industrial civilization.

Tess of the D’Urbervilles is one of the most famous novels of Thomas Hardy. Tess—the heroine brings us deep inspiration and profound reflection. And the author Thomas Hardy describes the impacts of the industrial civilization on a village panoramically, then Tess as an individual miniature, further shows the people struggle in the plight of the struggle in the material. Tess is difficult to be recognized by the society, which makes her realize the hypocrisy of bourgeois society and the distortion of ethics. Briefly in this paper, the author tries to find out the causes of the tragedy of Tess by analyzing the characteristics of Tess and the male characters in Tess’ life and make people have a better understanding of the literary work.

When a society transits to a new type of civilization, institutional innovation is indispensable to constantly regulate and accelerate the transition process. During transition from farming civilization to industrial civilization, through institutional innovation, capitalism was created and improved. While the ecological civilization institutional system will not totally deny the industrial civilization, it will form and improve on the basis of industrial civilization and through continuous innovation.

World history is the record of past events that are universally recognized as important and interesting to most peoples. Such events include war and peace, the creation of states and religions, the rise and fall of empires, and the consequences of such changes. While it has always been difficult to determine the nature of forces that control the course of history, it is thought and often claimed that the environment, circumstances, political leaders, ideologies, technological innovations, states, cultures, and ambitions of past leaders and empires have been responsible for making history and what we think of it.

Luigi Pirandello é presença marcante e definitiva na literatura do século XX, como um dos principais representantes do Decadentismo italiano, não somente como dramaturgo, campo em que se destacou mundialmente, mas também com sua significativa e inovadora obra narrativa. O presente trabalho propõe-se a analisar a poética do autor, que destrói a forma de narrar oitocentesca, e tem como temas a fragmentação do sujeito, a alienação e a relatividade da vida moderna, numa crise de tudo o que é absoluto. Para isso analisamos um dos principais romances pirandellianos, Quaderni di Serafino Gubbio operatore, obra que traz suas reflexões sobre a crise do mundo moderno gerada pelo progresso tecnológico trazido pela civilização industrial, que teve como conseqüência a mecanização e a aceleração do ritmo de vida nas grandes metrópoles. O trabalho tem como partes integrantes o que entendemos ser os temas fundamentais da obra: a crise de valores no mundo moderno mecanizado e a invasão da tecnologia no campo das artes, representada pelo cinema. Tomando como base os textos dos principais críticos da obra de Pirandello e daqueles que trataram das mudanças da obra de arte na sociedade industrial, apresentamos considerações que demonstram a preocupação pirandelliana não só com o humano, mas também com o futuro da arte e do teatro numa sociedade alienada pelas máquinas, o que faz do autor um dos maiores pensadores do século XX. Luigi Pirandello is a remarkable and definite presence in the literature of the twenty century, as one of the mainly representative authors of the italian Decadentismo, not only as a dramaturge field in which he is wordly famous but also with his innovative and significant opus. The present work proposes to analyze the authors poetic, that destroy the 19th century prevalent way of work, and it has as theme the fragmentation of the subject, the alienation and the relativity of the modern world, a crisis of everything that is absolute. To prove this point we have analyzed one of the mainly pirandellianos romances, Quaderni di Serafino Gubbio operatore, opus that brings his serious and careful thoughts about crisis in the modern world generated by technological progress brought by industrial civilization that has had as consequence the mechanization and acceleration of the life rhythm in big metropolis. The work contains within something which we understand to be the fundamental themes of his opus: value crisis in the mechanized and modern world and the invasion of technology in the field of arts, represented by the cinema. Taking as basis the texts of Pirandellos mainly critics and the texts of those who treated the changes that had been occurred in the work of arts inside the industrial society, we present considerations that can demonstrate pirandellianas preoccupation, not only with the human being, but also with the future of art and theatre in a society that had been alienated by machines what transforms the author in one of the greatest philosopher of the twenty century.

O presente artigo procura investigar a relação entre arte e política ao discutir os vínculos do movimento surrealista francês, sobretudo a partir da obra de André Breton, com o marxismo, e das vanguardas artísticas e estéticas com os movimentos revolucionários de esquerda. Da mesma forma, apresenta o surrealismo de Breton como conjunção de um “marxismo romântico”, isto é, de uma forma de pensamento fascinado por determinados valores culturais de um passado pré-capitalista que rejeita a racionalidade abstrata da civilização industrial moderna, mas reconhece essa nostalgia como um elemento essencial da luta pela transformação revolucionária do presente.

In the age of industrialism, wilderness is the counterbalance to human excesses and the inspiration for environmental activists. Today, wilderness is even more important and contested as people face multiple environmental crises on a planet with an exploding human population and voracious consumer appetite. Too often obscured by the technosphere that engulfs us, wilderness awaits its ecoteur filmmakers to give it greater presence on the public screens of the technoscape. After The National Parks: America's Best Idea, wilderness still waits. By treating wilderness as an historical relic and vacation spot, the film saps it of its vital relevance and political power. Audiences must understand the foundational role of wilderness in their lives, instead of being pacified with an history drained of color that disconnects them from wilderness. As people wonder if there is a future for industrial civilization, wilderness provides the last best hope for rethinking our place on earth.

This paper examines the foundation for two scenarios of the future depicting how human civilization might destroy itself and possibly bring about the extinction of the human race in the process. The scenarios are based upon the two human-generated “fires” deeply ingrained within industrial civilization: (1) the nuclear “fire” of tens of thousands of nuclear weapons and their automated “launch on warning” alert systems and (2) the slow burning “fire” of global warming and runaway climate change. This paper also examines obstacles that are currently preventing the necessary first steps towards solving these problems.

A number of interesting parallels concerning the role of aggressiveness in love can be drawn between the implications of Freud’s “Civilization and its Discontents” and those of Lawrence in his novel of ideas Women in Love. Freud’s views on aggression show affinities with Lawrence’s major theme of the doom of western industrial society in his “end-of-the-world” novel. In Women in Love dissolution is shown to be a ubiquitous process in industrial civilization. This is openly stated by Birkin, w...

Fei Xiaotong: Have you finished reading the book I gave you, The Social Problems of an Industrial Civilization? Any comments?

Tras una inicial aproximación a la génesis del concepto de responsabilidad, génesis en la que se empiezan a percibir algunos de los rasgos del mismo que terminarán por hacerse explícitos en nuestros días, el trabajo se centra en señalar las implicaciones (y, sobre todo, las consecuencias) que tiene adscribir decididamente la responsabilidad a la época moderna y, en concreto, al surgimiento de la civilización industrial. Acaso una de las más importantes sea la de obligarnos a plantear toda una serie de asuntos en conexión necesaria con otro tema-eje del pensamiento moderno, el de la identidad. Junto a dicho tema, en el texto quedan apuntados otros, como el de la justa escala en la que abordar tales asuntos (o, lo que viene a ser lo mismo, el problema de las presuntas responsabilidades colectivas) o el del mal, por citar sólo dos, cuya envergadura puede servir como indicador de la importancia que presenta el concepto de responsabilidad en el pensamiento contemporáneo.

In this article we analyze the epistemologic bonds between the braudelian concept of longue durée and its particular interpretation of the history of civilizations. The work consists of three epigraphs: «Continuity and discontinuity of the civilizations»; «Uniformity and diversity of civilizations» (where we pay special attention to the reflections of Femand Braudel around the industrial civilization, the national civilizations or the Marxist civilization) and «The triple mechanism of the braudelian definition of civilization: the cultural area, the loan and the repulse». In the final balance the author of this article assures that the concept civilization hides itself one catoptric structure that makes the diffuse image of the historian always appear reflected and, in this sense, Braudel did not constitute an exception.En este artículo se analizan los vínculos epistemológicos existentes entre el concepto braudeliano de «longue durée» y su particular interpretación de la historia de las civilizaciones. El trabajo consta de tres epígrafes: «Continuidad y discontinuidad de las civilizaciones»; «Uniformidad y diversidad de las civilizaciones» (en donde se presta especial atención a las reflexiones de Femand Braudel en tomo a la civilización industrial, las civilizaciones nacionales o la civilización marxista) y «El triple mecanismo de la definición braudeliana de civilización: el área cultural, el préstamo y la repulsa». En el balance final el autor del artículo asegura que el concepto de civilización oculta tras de sí una estructura catóptrica que hace que la imagen difusa del historiador aparezca siempre reflejada y que Braudel, en este sentido, no constituyó una excepción.

In the mid-1970s, the phrase “small is beautiful” became a counterculture slogan against the industrial threat to the environment and the scarcity of resources. Arguing against excessive materialism and meaningless growth, the late Dr. Ernest Friedrich Schumacher—the author of Small Is Beautiful: Economics as if People Mattered, promoted the use of small-scale technology to benefit both humankind and the environment. As an economist trained in a market-oriented discipline, his thinking evolved from believing that large-scale technology could be salvation for industrial civilization to believing that large-scale technology is the root of degrading human beings and the environment.

Environmental Dispute Coordination in the Teshima Island Industrial Waste Case was concluded between the appellants and Kagawa prefecture on June 6, 2000.This dispute originated from 1975, caused a long time involvement and endurance upon the life of Teshima-islanders. However their governance and involvement toward this man-made calamity should continue even after the waste problems were completely removed and resolved.We made a historical database covering from 1975 to 2002 using original data sources of the islanders, concerning historical events and series, management and governance activities and manpower involvements.In this thesis, we show the comprehensive historical calendar of the quality events and series, and also quantitative events, which affected the islander's management and governance.For the events and series analysis we use Input-Throughput-Output Analysis by R. Deacon, where one process affects the next one by negative or positive feedback.We also show the results of the aggregated manpower analysis and their contents, which can easily make us understand the islander's physical endurance level and socially heavy costs. This thesis shows us the process and the quantity and quality levels of the democratic governavility, and also endogenous empowerment development with external high professional supports.

The epistemology of the 20th century concentrated mostly on problems of knowledge justification, verification or falsification, putting aside the issues of knowledge creation, even if at the end of the 20th century a few works emerged stressing the necessity of understanding issues related with the creation of knowledge, see e.g. Searle (1992), Motycka (1998). This problem area became more actual and urgent because of the growing civilization change, a turn from the industrial civilization to a new society and civilization based on information and knowledge. Therefore, other disciplines than philosophy (knowledge management and systems science) developed so called micro-models of knowledge creation processes for the needs of today and tomorrow. This chapter presents a review of such models.

If we select a typical monograph on the philosophy of technology from the turn of the 20th and 21st century, e.g. (Scharff and Dusek 2003), then its reading must fill a technologist with a tremendous worry. This anthology of philosophy of technology, edited in Oxford, very comprehensive and thus and appearing to be authoritative, contains 55 papers. Most of them are devoted to a criticism of a badly defined entity called ‘technology’ which, after a deeper analyais. turns out to be the criticism of the socio-economic system of using technology in industrial society. This chapter contains a critical discussion with several books of philosophy of technology that are more neutral towards ‘technology’

When the science of humanity turns its attention toward industrial civilization, it should consider not only the condition of industrial producers, which has been the staple of industrial anthropology in works such as those by June Nash (We Eat the Mines and the Mines Eat Us: Dependency and Exploitation in Bolivian Tin Mines. New York: Columbia University Press. 1979) and Aihwa Ong, (Spirits of Resistance and Capitalist Discipline: Factory Women in Malaysia. Albany. State University of New York Press. 1987) but also the distinctive characteristics of industrial societies. One of these is the tendency of industrial societies to democratize physical risk. Some of the unique characteristics of industrial technology, particularly its complexity and its aggressive deployment, have for the first time in history exposed broad reaches of humanity to man-made, large-scale risk. By examining the industrial disasters of the past century, both in their technological dimensions and their moral qualities, we can begin to construct an anthropology of industrial civilization.

The human ecological system evolved from the natural environment and the bio‐ecological system. Sustainable evolution has become a problem in that the human ecological system has not evolved into a complete structure: humans are super producers, super consumers but not super decomposers. Information society, known as post‐industrial society, is still part of industrial civilization. Following it will inevitably be an ecological civilization in which humankind will also become super decomposers as well. An ecological system with a complete structure will last and evolve in a sustainable manner. The clash between civilization and the environment is caused by self‐interest of humanity, which means that the evolution toward ecological civilization will not be a highly active process. Industrial civilization can evolve toward ecological civilization along three lines: active evolution, locally passive evolution, and globally passive evolution. The first 50 years of the 21st century will be a dangerous period. ...

The 18th century Enlightenment was characterized by a fascination with scientific experiments and technical inventions. The resulting discoveries were being harnessed to enable manufacturing, and thus applied science emerged. Later, the combination of experimentation and industrial applications became a model of progress. At least part of the stylistic experimentation in the arts, rife at the beginning of the 20th century, was inspired by the examples from science. Cubism, which emerged just before World War I, was perhaps the most visible of such experiments. It was a new way of seeing initiated by Braque and Picasso (1) and subsequently gained followers who included Fernand Leger, Albert Gleizes, Jean Metzinger, and Juan Gris. In the 1920s, however, Cubism started to be criticized for its decorativeness. This happened in the context of the general trend of “return to order,” to simpler art forms. This brought in a rational esthetic, purism, which was founded by two people who painted but also had architectural backgrounds, Amedee Ozenfant (1886–1966) and Charles-Edouard Jeanneret (1887–1965). Jeanneret, later known as Le …

“We want industry, let us become industrious,” said Gandhi. He was referring, of course, to human effort and striving. Modern industry has instead resulted in gigantic human displacements, ecological and environmental devastation, and an alienation of human beings from the very sources from which the food to sustain their bodies comes. Homage to the large machine in the name of efficiency and comfort has, in the end, meant the compromise of our very souls. Gandhi’s views on industrialism are among his most prescient.

Coal, oil, and gas—fossil fuels: we can’t do without them. They are the life-blood of modern industrial civilization. These highly concentrated, widely available stores of energy have unleashed modern civilization’s astonishing productivity, liberating billions of people from drudgery and insecurity. Finding more fossil fuels and getting them to markets around the world is the challenge of our times.

The social problem then is whether community interests receive attention commensurate with the foresight, skill and ingenuity devoted to securing the utmost industrial advantage; whether the shift for thousands of working people away from the city pressure is to bring an increment of better living, easier living-a lifting of the standards of industrial civilization; or whether, for the great mass, it is merely another swapping of the frying pan for the fire.

This article looks at the archaeological debate over two important questions: whether abrupt climate changes caused or contributed to the collapse of ancient civilizations and, if the archaeological and paleoclimatological record yields evidence to that effect, what would it mean in a world that today debates whether industrial civilization is altering Earth's climate with uncertain consequences. Areas discussed include the following: climate hints from archaeological sites; hesitations about whether climate change caused civilizations to collapse; and the interdisciplinary checks on each side.

The objective here is to take a brief look at semantic questions surrounding several words that are frequently used in this book, and which relate directly to the two nouns in the title: “Landscapes and Societies”. This includes the obviously similar terms land, culture and civilization, but also three words concerned with the relationship between the two—determinism, adaptation and sustainability.

Psychological research had proved that individuals possess multiple social identities. However, the industrial civilization has brought a clear division of labor, and everyone in the world should form his own major role so as to set back their other roles, stunts the development of multiple social identities. Combining with the concept of the Long Tail and multi-roles, the long tail virtual person is the role of a group in the network, group-members co-preside the long tail virtual person. At different times, different individuals take charge the long tail virtual person. It provides a new mode for network education. In the teaching process, the role of teachers is a typical long tail virtual person, which is combined by a large number of experts in their right time and effort. The long tail virtual person in distance education has its own unique value and advantages, such as polymerization, longevity, brand professional. How to develop a network communication more suitable for the long tail virtual person, being more similar to human face-to-face interaction? There are new challenges for computer network technology which are raised by psychologists.

Radically new approaches to the formation of both foreign and domestic Arctic policy have been established in the USSR. Design of a real Arctic policy founded on these approaches is proceeding at a slow pace, however, and all means of dealing with Arctic issues through departmental approaches have been exhausted. Of all the Arctic problems facing the country, questions related to a radical restructuring of the social outlook of the North and developing its infrastructure are being brought to the forefront. Development of the Soviet North has resulted in a deep conflict between the economic interests of industrial civilization and the Arctic ecosystems now functioning at critical levels. More important, the interests, the identity, and the very existence of small Northern aboriginal peoples are at stake. Yet a certain optimism is inspired by several factors: awareness of the challenge facing the Soviet Union in the Arctic; active involvement of a major scientific effort; institutionalized participation of the native peoples in decision making; and an ever expanding role played by a sphere of international cooperation.

28 contributions were delivered in this section. They were divided into three groups: 1. Nine contributions were dedicated to the theme 'personality is a determinant of civil society evolution in the 21st century', 2. eight contributions referred to the theme 'phenomenological aspects of civil society transition into personality-oriented formation', 3. eleven contributions were dedicated to the theme 'problems and perspectives of personality-oriented civil society formation in Russia'. The first group of contributions was opened by my report "Essential foundations of transition to personality-oriented civil society".

The industrialization, in general terms, would have enabled worldwide the flourishing of societies based on the ideals of freedom, equality and cooperation, according to Fernando de Azevedo . He wondered if it was possible to create in Brazil a urban industrial civilization to strengthen the emergence and substantiation of those principles. In a country in which the political and cultural traditions tended to prevent those values' growth, one should not suppose that the own economical modernization would bring along a new pattern of social organization. The organization of an educational policy concerned with the public and universal school valorization would play, according to him, an essential role in this process of social evolution, to the extent that it could effectively be the cause of the Brazilian society democratic transformation

Animals were put there (created) for man’s use — all animals: rats, rattlesnakes, sharks and piranha fish.