By Lindsey Peacock
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Extra resources for AH-1 Huey Cobra
237). To begin with there is the idea, already considered above, that human beings make their history as reflexive beings, a characteristic which effectively undermines conceptions of sovereign causal mechanisms. Then there is the absence of any discrete ‘unit of evolution’ and the inapplicability of associated notions of change through mutation. What we know of human history does not fit the script of the ‘world growth story’. Rather than a continuous evolutionary ascent of civilisation we find, Giddens suggests, something closer to Toynbee’s conception of a ‘rise and fall’ pattern, one which is brought to a close ‘by the rise to global preeminence of the West, a phenomenon which gives to “history” quite a different stamp from anything that has gone before’ (Giddens 1984, p.
However the ability to deliver has been limited by a lack of appropriate and/or adequate social technologies and funding. The latter has, in turn, been aggravated by rising expectations and what Bell (1976) has termed the ‘revolution of rising entitlements’. It seems that in the final instance for postindustrial society the problems encountered are not technical, but political, for even though in the nature of the new complexities a large kind of new social engineering is involved, the essential questions are those of values .
44–5), or concurrent ‘oral cultures’, depicted as ‘primitive’, less ‘complex’, and relatively lacking in ‘civilisation’. Furthermore, might is frequently conflated with right, and history confused with development and change, forewarnings on both counts being conveyed in Nietzsche’s critical reflections on European modernity, in comments that anticipate current ruminations on the ‘project of modernity’ and the possible emergence of ‘postmodern’ conditions. Nietzsche remarks that ‘it is characteristic of every “progress” that the strengthened elements are reinterpreted as “good”’ (1968, p.
AH-1 Huey Cobra by Lindsey Peacock