Seldom has this question been so contentious as it is now. On the one hand, infant mortality, poverty and the tensta dating of violent crimes and wars in the world have decreased radically, while longevity, literacy, access to education, health care and clean water have increased. On the other hand, we face a serious climate crisis at the same time as several bloody conflicts continue, with consequent untold numbers of people seeking refuge.
We are also witnessing a rise in racist and anti-democratic attitudes and movements in many places, and national sovereignty is being challenged by, amongst other things, technological developments that have created new, difficult to decipher infrastructures and new governance structures and processes.
In this lecture series, some of the themes and phenomena that will influence future developments will be discussed. How can democracy survive in a globalised world, where the importance of nation states is declining and technique and communication corporations are gaining more and more influence?
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Do studies of the future need a Copernican turn with less human-centrism and a different conception of intelligence? New ways to discriminate against people have been seen recently — how can efforts against such kinds of injustice be reinforced?
Does the survival of humankind depend on possibilities to leave our planet and move elsewhere in cosmos?
Despite her explicit values, she employs only light-skinned people, with Swedish-sounding names.
Design of what and for what? Tomorrowland or Mad Max? It does not, however, tensta dating the reality of our systems-scale design problems. The year CE is not the future. For systems design we are designing today, and doing poorly so for the most part. Presentism and futurism conspire to validate an intuitive sense of cause and effect bound within an autobiographical tempo of life and death.
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A Copernican turn singel kvinna i kil design that I would champion focuses on how intelligence is imbued in accumulating layers of material technologies grammar, the grave, the GPU, etc. The world is a model open to design and designation, not by human mastery and self-reflection over its sovereign domain, but because our planet uses humans to know itself and remake itself. We are the medium, not the message. tensta dating
Self-presentation: Benjamin H. Bratton's work spans philosophy, art, design and computer science. He proposes that different genres of planetary scale computation — smart grids, cloud platforms, mobile apps, smart cities, the Internet of Things, automation — can be seen not as so many species evolving on their own, but as forming a coherent whole: an accidental megastructure that is both a computational infrastructure and a new governing architecture. The book plots an expansive interdisciplinary design brief for The Stack-to-Come.
See thestack. The Japanese architect and urbanist Kenzō Tange, figurehead of the metabolist movement, was commissioned to klintehamn single a new master plan for Skopje. The plan was realised, yet never completed.
Tensta dating and there, his spaceship surfaces as a post office or brutalist housing block. Sincethe Macedonian government has brandished a wave of gold-painted sculptural interventions around the city. The white formica dictator chic upholsters the Chandigarh of South-eastern Europe, and this is not an end but just a beginning. Skopje tells us things about the politics of interface — as in the music video of Oneohtrix Point Never — Problem Areas — while during the US election, in tensta dating formerly thriving industrial town of Veles in Central Macedonia, bored teenagers earned tens of thousands of dollars by running pro-Trump fake news websites.
There is nothing to worry about. There are only more interfaces than there are eyes. And there is more truth than there is reality. There is no tensta dating plan for this. Music videos by Metahaven include Homeand Interferenceboth with musician, composer and artist Holly Herndon, as part of an ongoing collaboration.
Its successor, a short film titled Information Skies, was shot and edited in and was nominated for the European Film Awards. Their latest film, Hometown, is yet to be released, it was shot in Beirut and Kyiv in Twitter: mthvn. The last human being left the Moon in December That was 45 years ago, many people at the time thought that humankind was developing towards becoming a multi-planet species.
Today, thanks to progress within robotics, we have totally new possibilities to establish ourselves on new celestial bodies. Should we try again - and in which case, why? To prevent the demise, the end of humanity? How shall we proceed? And what will be required of future Martians, Mercurians, Titans and Europeans?
My thesis was on applied ethics, and specifically, on how we should relate to the challenges and possibilities of technological development.
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tensta dating I am interested in most matters related to politics, ethics and philosophy. My main interest at present is transhumanism and its existential risks. What if mechatronic engineers become more creative and increasingly more productive in the future, or if artists were to develop technical skills to a level that they become mechatronic engineers. What if they create new devices for communication beyond current cell phone technology that emit radiofrequencies, or what if they transform the crime-prediction algorithms into crime-prevention algorithms and abolished all land, sea and sky-based armed forces.
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What if they develop a system that has equal representation for all of the different ethno-linguistic groups; or subvert the gender binary, or shut down corporations who inject liquid at high pressure into subterranean rocks, or invent a system that cleans particulates, biological molecules and other harmful substances from the atmosphere?
I have a problem with utopia seen as something to come in the future which is better than present times. I believe utopia must tensta dating emancipated from the future. In order to avoid such tensta dating conception, I suggest that we find a way to look at the present time properly to establish a profound transformation despite current conflicts, with the question how do we activate our imagination right now and right here?
Amongst the questions that are taken up in my presentation: how do you become accepted in a society which is both extreme and moderate? Why are values and social norms important? What online dating i oviken we know about how values change when people migrate? Who does what, when values conflict with Swedish law? How is confidence in democracy affected by populism and tensta dating does populism influence our view of immigration?
Human rights as a target. Pontus Strimling: Why Liberals are winning the culture war The culture war refers to the struggle between conservative and liberal values. In the US this struggle has focused on a set of moral issues surrounding sexuality, religion, race, gender and guns.
Surveys show a dramatic movement on certain issues e. If issue positions are categorised as liberal vs. But why are the liberals winning the cultural war? And why does public opinion move more on some issues tensta dating on others?
Self-presentation: My research deals with how cultural traits change over time, particularly how norms are created, sustained and transformed.
Throughout my tensta dating, I tensta dating worked with a range of interdisciplinary collaborators across the field and I have published in anthropology, biology, psychology, mathematics, linguistics, and economy. My goal is to further the understanding of cultural change to the point where it can be used to predict real-world dynamics. To this end, I use formal models to understand and illustrate how macro cultural processes function.
These models are informed by data gathered from experiments ensuring that the micro-processes from which the models aggregate their prediction are in line with reality. My work ranges from basic research on the rules surrounding punishment to applied research on why the changing norms of hygiene become stricter. Thursday 19 April, Massimiliano Mollona Artcommons: On Commoning, Art and Radical Imagination Art is a force that both freezes and abstracts the flow of life a movement of enclosure and danmark online dating life in motion a movement of radical opening.
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As we enter into a new era of primitive accumulation, how can art contribute to the double movement of anti-capitalist critique and epistemological and discursive construction dating site örkened a new post-capitalist imaginary, including new forms of making and representation in which art and politics inform each other?
Ultimately, the talk reflects on what does it mean to be human and to exist in commons at a time of extreme political repression and economic dispossession. In the first part of the talk, I discuss the relationships between art and politics since the global neoliberal turn in the s; in the second part, I discuss the Institute of Radical Imagination, a hybrid between an art project, a travelling research centre, a refuge for intellectuals and artists tensta dating risk and a policy-making body generating ideas and applied knowledge that responds to specific urgent needs on the ground tensta dating an intellectual logistical infrastructure more than a structure, operating across existing arts, academic and activist networks.
The aim of the Institute is to implement six steps towards a post-capitalist society tensta dating intended as five forms of commoning — of labour, money, space, personhood and knowledge.
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Self-presentation: Massimiliano Mollona is a writer, filmmaker and anthropologist. He has a tensta dating background in economics and anthropology. His work focuses on the relationships between art and political economy and his practice is situated at the tensta dating of pedagogy, art and activism. He conducted extensive fieldworks in Italy, UK, Norway and Brazil, mainly in economic institutions, looking at the relationships between economic development and political identity through participatory and experimental film projects.
Mollona was Director of the Athens Biennale in and one of the artistic directors tensta dating the Bergen Assembly Mollona has written extensively on political and economic anthropology, especially the anthropology of labour and on visual art.
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He has made several film projects on labour. Tuesday, 11 September, Folke Tersman and Gustaf Arrhenius Folke Tersman and Gustaf Arrhenius: Borderless tensta dating There is increasing tensta dating that the global problems we confront climate, migration, terrorism, resistance to antibiotics, etc.
At the same time, there is a worry that such organs could move political power even further from citizens and thereby undermine democracy.
How can we ensure that democracy survives in a system where nation states have less and less importance? This is one of the questions Gustaf Arrhenius and Folke Tersman address in their conversation. Despite her explicit values, she employs only light-skinned people, with Swedish-sounding names.
Yes, travel within Sweden is currently allowed. What are the travel restrictions in Tensta? Domestic travel is not restricted, but some conditions may apply Face masks are recommended There is a social distancing requirement of 1.
Can we explain the difference between her explicit values and actual behaviour? A similar situation exists on the social level: Sweden is a liberal democracy with strong, anti-discrimination laws that forbid ethnic discrimination.
According to very recent investigations, racist attitudes are on the decline amongst Swedes and a clear majority declare positive attitudes towards multiplicity. However, despite this, statistics indicate a widespread ethnic segregation and discrimination.
Yes, travel within Sweden is currently allowed.
How can this discrepancy be explained on both the individual and social level? During the last years, social science researchers have identified correlations between discriminating behaviour and so-called implicit prejudices.
But what should we do, as individuals and in society tensta dating general, to counteract tensta dating implicit prejudices and their effects? One tensta dating to this question requires a moral philosophical perspective, in addition to the social scientific one.
I will talk about moral philosophical questions such as: can Linda really be held responsible for implicit prejudices that she is unaware of? Should we blame or censure her? And how far should we go in our attempts to counteract implicit prejudices?