The Chinese Adage:

The Chinese Adage:

I hear and I forgot,

I see and I remember,

I do and I understand.

This Chinese adage:  “I hear and I forgot, I see and I remember, I do and I understand can be intertwined to the active participation of learners in class activities for maximum learning. 

It is presumed that when a teacher does not use a variety of presentation styles in their lessons will find that their students don’t have the benefit of increased learning.  Cognitive psychology tells us that no matter the information-processing model studied, attention is the key for long-tem retention of information.  So just by talking or giving theoretical aspect on the subject matter will undoubtedly deprive the students to forget what is being taught without the use of any instructional materials like books, visual aids, graphics, etc.   That’s why even though you hear the teacher explains fully the subject matter but without teaching aids being use, the lesson will be totally forgotten afterwards ---“I hear and I forgot”.

Another way to increase student attention is to provide students with a way to organize the information that is presented during a lesson. Educational psychology research has shown that students store information more effectively and remember more completely if it is organized. Helping a student store information in a meaningful way in long-term memory is not just limited to how we organize the information. Cognitive learning theory tells us that students have a better chance of learning information in a meaningful manner if it is presented in a context or real world situation. These contextual situations give the student background and experiences that they can connect with the information they are learning--- “I see and I remember “.

The idea of placing learning in a context has other cognitive benefits. Research has shown that students acquire information more easily and have an easier time recalling it when the information is relevant to their prior knowledge. On the other hand, if a student has little prior knowledge about a subject then they have a very difficult time storing and retrieving the new information that has been learned.

While prior knowledge has many positive benefits for leaning it can also lead to misconceptions. Learning theory has shown that people will interpret any new information in relation to previous learning. This also means that any misinformation that they have stored will affect the way new information is processed. To avoid this situation teachers can monitor their students learning by asking questions and having the students explain their answers. This strategy allows teachers to identify misconceptions and correct them before they have a chance to take root. As teachers we have all know that there are areas in our subject that students have misconceptions about.

Another way to help students understand information more meaningfully is to teach the principles behind the information we are giving them. Cognitive learning theory has demonstrated that students have an easier time transferring learning and solving problems when information has been learned in a meaningful fashion. It has also demonstrated that principles are more easily transferred then specific information or facts.

Meaningful learning can also be accomplished through the use of challenges. Meaningful leaning is not the only benefit, however, of presenting students with challenging problems. These problems can also reduce boredom in the classroom. Research has shown that challenging problems improve interest, cause students to attribute success to internal factors, and promotes a sense of competence and self-efficacy about the material being learned. We can see all of these things happening when we watch a child trying to solve a difficult problem like riding a bike for the first time. No matter how hard it is for them to learn they will not stop trying until they have mastered it. Once the child has mastered the ability they seem to glow with a sense of pride and the feeling of accomplishment. For the next few months it is impossible to get the child off the bike and as the old saying goes they will never forget --- “I do and I understand”.

It can be summarized on the following important points:

I hear and I forgot

·             Just by talking or narrating a certain subject would not be an effective learning activity for the students.  

·             Without instructional materials, students will not improve students’ storage and retrieval of the information.

I see and I remember

·             Using a variety of presentation styles helps students keep their attention on the lesson.

·             Presenting a lesson using organizers (graphic, tables, etc…) improves the students’ storage and retrieval of the information.

·             Presenting material in a real world context helps students to learn the information in a more meaningful way.

I do and I understand

·             Connecting the lesson to the students’ prior knowledge allows them to store it in their long-term memory.

·             Asking questions and monitoring student responses allows the teacher to eliminate misconceptions.

·             Teaching the principles of why things work promotes the students’ ability to transfer what has been learned into a new situation.

·             Presenting challenging problems in a math class heightens student interest in the material and reduces the boredom often associated with math.

·             Focusing on intrinsic motivations for learning improves students’ classroom behaviors and learning practices.

THE PURPOSE OF CREATION

Though different people, on account of their shortsightedness or lack of courage, appoint various types of objectives for their lives and stop short at worldly purposes and desires, yet the purpose that God Almighty has specified in His Holy Word is: I have created jinn and men so that they should worship me (51: 57) . According to this verse the true purpose of human life is the worship and understanding of God Almighty and devotion to Him. It is obvious that it is not open to man that he should himself appoint the purpose of his life by his own authority inasmuch as man does not arrive in the world of his own will, nor will he depart from this world of his own will. He is a created being and He Who created him and bestowed upon him better and higher faculties than those bestowed upon other animates, has appointed a purpose for his life. Whether anyone comprehends that purpose or not, without doubt the purpose of man's creation is the worship and understanding of God Almighty and to lose himself in Him (Islami Usul ki Philosophy; Now printed in Ruhani Khazain (London, 1984), Vol. 10, p. 100).

We offered the Trust to the heavens and the earth and the mountains, but they refused to undertake it and were afraid of it. But man undertook it. Indeed he is capable of forcing himself to obey, disregardful of consequences (33: 73). This means that the Divine Trust, by which are meant the love of God and complete obedience to Him, was offered to the angels and the whole of creation and the mountains, all apparently full of strength, but they all refused to undertake it, being afraid of its grandeur. But man undertook it for he possessed two qualities, that he could force himself in the cause of God Almighty and could advance so far in love of Him as to forget altogether everything else (Tauzeeh Maram, pp. 27-28).

The real purpose of all the external and internal limbs and faculties that have been bestowed on man is understanding and worship and love of God. That is why, despite a thousand occupations, man does not find his true well being except in God Almighty. Having acquired great wealth, or achieved high office, or having become a great merchant, or having acquired governing authority, or become a great philosopher, he departs in the end from these worldly involvements with a sense of frustration. His heart rebukes him all the time about his deep concern with the world and his conscience never approves his wiles and deceits and wrongful actions. This problem can be appreciated in another way. The purpose of the creation of a thing is determined by its highest achievement beyond which its faculties cannot rise. For instance, the highest a bullock is capable of is plowing, or irrigation, or transportation, and therefore these are the purpose of its life and it cannot rise above them. But when we take stock of man's faculties and powers to discover his highest capacity, we find that he is invested with the faculty of seeking after God so much so that he desires that he should become so devoted to God's love that he should have nothing of his own and that everything should become God's. He shares his natural needs like food and drink and rest with other animates, and in industry some animals are ahead of him; for instance, the bees produce such excellent honey from every type of flower that man has so far not been able to compete with them. It is clear, therefore, that the highest capacity of man is meeting with God Almighty and thus the true purpose of his life is that the window of his heart should open towards God.

How To Achieve The Purpose Of Life

The question is how and through what means can man achieve this purpose? The principal means for achieving this purpose is the correct recognition of and faith in the True God. If this first step is wrongly taken and a person sets up a bird, or an animal, or any of the elements, or a human being as his god, it cannot be expected that his subsequent steps would be taken along the straight path. The True God helps His seekers; but that which is dead cannot help the dead. As the Holy Quran says: Unto Him is the true prayer. Those on whom they call beside Him, do not respond to them at all. Their case is like that of one who stretches forth his hands towards water that it may reach his mouth, but it reaches it not. The prayer of the disbelievers is but a delusion (13: 15).

Second Means

The second means of achieving the true purpose of life is to become aware of the perfect beauty of God Almighty, for beauty is something which naturally attracts the hearts and generates love. The beauty of God Almighty is His Unity and His Greatness and His other attributes, as the Holy Quran says: Proclaim: He is Allah, the Single; Allah, the Self-Existing and Besought of all. He begets not, nor is He begotten; and there is none like unto Him. (12: 2-5). This means that in His Being and His attributes and His Glory, God is One without associate. All are dependent upon Him and every particle derives its life from Him. He is the Source of grace for everything and receives no grace from anything. He is neither a son nor a father for none is equal to Him. The Holy Quran repeatedly draws attention to God's perfection and greatness and points out that such God is the Besought of all hearts and not one who is dead or weak or lacks mercy or power.

Third Means

The third means of achieving the purpose of life is to become aware of the benevolence of God Almighty for love is generated by beauty and benevolence. The benevolent attributes of God Almighty are set forth briefly in the Surah Fatihah, where it is said: All praise belongs to Allah, Lord of the worlds, Most Gracious, Ever Merciful, Master of the Day of Judgment (1:2-4). It is obvious that the perfection of benevolence consists in that God Almighty created His servants from nothing and thereafter His Providence was bestowed upon them and He became the support of everything, and all types of His mercy were manifested for His servants. His benevolence is without limit and beyond count as is repeatedly set forth in the Holy Quran, as, for instance: If you try to number the bounties of Allah, you will not be able to count them (14:35).

Fourth Means

The fourth means of achieving the true purpose is Prayer, as is said: Call on Me, I shall respond to you (40:61). There is repeated urge towards Prayer, so that man should achieve his purpose not through his own power, but through God's power.

Fifth Means

The fifth means of achieving the purpose of life is striving in the cause of Allah with one's property and one's faculties and one's life and one's reason, as is it said: Strive in the cause of Allah with your properties and your lives (9:42); and it is said: They spend out of whatsoever We have bestowed upon them (2: 4); and it is said: Those who strive after Us shall We guide along the paths that lead to Us (29: 70).

Sixth Means

The sixth means for achieving the purpose of life is steadfastness; that is to say, that a seeker should not become tired and should not be daunted by trials, as it is said: On them who affirm: Our Lord is Allah; and then remain steadfast, angels descend, re-assuring them: Fear not, nor grieve, and rejoice in the Garden that you were promised. We are your friends in this life and in the hereafter (41: 31-32). This is an indication that the pleasure of God Almighty is won through steadfastness. It is true that steadfastness is more than a miracle. Steadfastness is that one should find oneself surrounded on all sides by calamities and one should find one's life and honour in danger and nothing comforting should be available, so much so, that God Almighty should stop comforting visions and dreams and revelation and should leave one in the midst of terrifying fears, but that at such a time, one should not abandon courage and should not step back like a coward and should not let one's fidelity be weakened. One's sincerity and loyalty should not be shaken, one should be pleased with the humiliation, one should be reconciled to death, one should not await the support of a friend, one should not seek glad tidings from God, because of one's delicate situation, and one should stand up straight despite helplessness and weakness and the lack of every comfort. One should stretch forth one's neck, saying: Whatever is to happen, let it happen; one should face courageously whatever has been determined and one should not be impatient nor complain till the trial is completed. This is the steadfastness through which one wins God. This is that the perfume of which is given forth by the dust of Messengers, Prophets, siddiqs and martyrs. This is indicated in the prayer: Guide us along the straight path, the path of those on whom Thou hast bestowed Thy favours (1: 6-7); meaning, show us the path of steadfastness by treading along which one wins Thy bounties and favours and Thou art pleased. This is also indicated in another verse: Our Lord pour down upon us steadfastness and cause us to die in a state of submission to Thee (7:127); meaning, Lord: at this time of trial send down upon our hearts the comfort that should make us steadfast and do Thou so ordain that we should die in a state of submission to Thee. At the time of trials and misfortune, God Almighty causes a light to descend upon the hearts of those who are dear to Him, being strengthened by which they face misfortunes calmly and, out of the sweetness of their faith, they kiss the chains that are put round their feet in His cause. When calamities descend upon a man of God and signs of death appear, he does not contend with his Lord that He might be safeguarded against them, inasmuch as to persist at such a time in supplications for security amounts to fighting God Almighty and is contrary to complete submission. A true lover advances forward at a time of calamity and holding life as nothing, and saying goodbye to love of it, submits himself completely to the will of his Lord and seeks only His pleasure. Concerning such people, God, the Glorious, says: Of the people there are those who dedicate themselves to seeking the pleasure of Allah; and Allah is Most Compassionate towards such devoted servants (2: 208) That is the spirit of steadfastness through which one meets God.

Seventh means

The seventh means of achieving the purpose of life is keeping company with the righteous and to follow their example. One of the needs of the advent of Prophets is that man naturally seeks a perfect example, for it fosters eagerness and resolve. He who does not follow a good example becomes slothful and goes astray. This is indicated in the verse: Keep company with the righteous (9: 119); and: The path of those on whom Thou hast bestowed Thy favours (1:7).

Eighth Means

The eighth means of achieving the purpose of life are pure visions and dreams and revelation from God Almighty. To travel towards God is to tread upon a very delicate path which is attended by diverse types of calamities and sufferings. It is possible that a person may be overtaken by forgetfulness in pursuing this unfamiliar path or may give up hope and should abandon further advance. Therefore, the mercy of God Almighty seeks to comfort him in his progress in this journey and strengthen his heart and to uphold his resolve and to increase his eagerness. Thus it is God’s way that from time to time he comforts those who are voyaging along this path with His revelation and manifests to them that He is with them. Thus strengthened, they perform this journey with great eagerness. He has said: For them are glad tidings in this world and in the hereafter (10:65).

There are several other means for achieving the purpose of life which the Holy Quran has set out, but considerations of space forbid us setting them out here (Islami Usul ki Philosophy; Now printed in Ruhani Khazain (London, 1984), Vol. 10, pp. 101--108).

A question is raised that God Almighty being Gracious and Benevolent, His direction that man should worship Him is for the benefit of man and not that it adds in any way to God's honor. It is true that through the worship of God man's own welfare is intended, yet the Rabubiyyat of God Almighty demands that avoiding evil and devoting himself to His worship and obedience, he should achieve his good fortune. If he does not wish to follow that path His wrath is aroused not for His own sake, but for his sake and He subjects him to diverse types of warnings and admonitions. If he still does not take heed, he is consumed in the fire of rejection and of despair. It is not permissible that anyone should say to Him: Why do You bother about what would harm me or benefit me? Why do You admonish us and send revealed Books and punish us? If we worship You, it would be for our own good and if we do not worship You, we shall suffer loss. Why should You worry? Should anyone say that, and indeed if the whole world and all mankind were to supplicate Him that He should spare them His admonitions and commandments and revealed Books, and that they do not desire paradise, but would be content with this world and should be left for ever to it, that they do not desire the great bounties of the hereafter, that He should not interfere with their actions and should abstain from planning rewards and punishments for them and should not concern Himself with their benefit or their loss, their supplication would not be granted even if they continued to submit it throughout their lives with crying and weeping. It is not enough that a person is free and worships God for his own benefit and that Permeshwar has no concern with it, but the Glory and Greatness of God demand that man should carry out the worship of God and should follow the ways of goodness. His Godhead naturally demands that the signs of servitude should be manifested before Him and His perfection demands that man should humble himself in His presence. That is the reason why in the end His chastisement overtakes the disobedient and the vicious and those who persist in wrong-doing. His Blessed Being has eternally possessed the power to award reward and impose punishment; otherwise, he would not occupy Himself to award good recompense to the virtuous and ill recompense to the vicious. Were it not for His attribute of awarding recompense, He would have kept silent and abstained altogether from bestowing recompense. 

Therefore, though it is true that the harm or benefit of man's actions reverts to him and the greatness and kingdom of God Almighty are neither increased nor decreased thereby, yet it is true and is a firm verity that His attribute of Rabubiyyat demands that His servants should be firmly established in their position of His worshippers, and that if anyone should raise his head in the slightest degree out of arrogance, his head be immediately smashed. In short, there is a demand in God's Being for the manifestation of His Greatness, His Godhead, His Supremacy, His Glory and His Kingdom, and recompense and the requirement of obedience and servitude and worship are the consequences of that very demand. For the manifestation of His Rabubiyyat and Godhead, He has created this variegated world. Had His Being been free from this desire of manifestation, why should He have addressed Him- self to creation at all? Who had coerced Him that He should create the universe and by establishing a relationship between souls and bodies should make this world the manifestation of His wonderful powers? He must have possessed a power of determination that moved Him to the creation of the universe. 

There are indications in His Holy Word, the Quran, which show that God Almighty created the universe so that He should be recognized through His attribute of creation, and after creation He showered His mercy and benevolence upon the world so that He should be recognized through His mercy and benevolence. In the same way, He instituted punishment and reward so that His attributes of retribution and bounty might be recognized. After death, He will raise up mankind again so that He might be recognized as All-Powerful. His purpose in all His wonderful works is that He should be recognized. 

Thus, by the creation of the world and by the system of recompense, what is desired is the understanding of God, which is the essence of worship. This proves that God Almighty Himself demands that His creatures should attain His understanding, the perfect reality of which is known through worship. As a beauteous one on account of the perfection of his beauty desires to display it, so God Almighty, Who possesses to perfection the reality of beauty, desires that His excellences should be disclosed to people. 

This proves that God Almighty demands worship which is the basis and means of recognition from His servants and His supremacy attends to the destruction of one who opposes His desire and denies His worship and turns away from it. If you reflect over the world and observe carefully that which God Almighty has hitherto meted out to rebels and non-believers and that which He has always done to the faithless ones and the wrong-doers, you would realize that without doubt it is an established verity that God Almighty, by the demand of His Being, loves goodness and hates evil and is at enmity with it. He desires that people should discard vice and should adopt goodness, and though goodness or evil, which man practices, does not in any way interfere with God's kingdom, yet that is His demand. It is thus obvious that if God Almighty has not created the souls, He has no right to demand from any soul why it does not render to Him that perfect worship that is due to its Creator (Surma Chashm Arya (Qadian, 1886); Now published in Ruhani Khazain, Volume 2 (London, 1984), pp. 215-220) .

The Levels of Human Action and Change

1^st level (Individual Personality)

Historically speaking, this has been the sphere or specialty of psychologists through the use of psychoanalytic or a behaviorist framework.  The nature of social relations among human beings, the sum of which constitutes civilization, is to a large extent drawn from infant sexuality and instructive egoism as pointed out by Freud (1958).  There was an attempt to explain the relationships between the properties of the physical world and what they identified as fundamental psychological processes (cognition, emotion, and motivation) as elucidated by Proshanky and Seidenber (1965).

Empirically, the focus of  this level of human action and change is on the individual’s response to externally induced stimuli or incentives abstracted from the social world that is either ignored or considered relevant.

2^nd level (interaction among individuals)

It constitutes the area of social psychology, specifically students of group dynamics. Then it goes after the behaviorist standpoint including personality, interaction, and self-theory.  Porshanky and Seidenber (1965:4) studied the behavior of individuals in connection with their experiences and the social setting and the context in which social behavior takes place, i.e., other individuals or groups. 

Simmel (1964) specified the social in the interaction among the social levels.  This involves not only in the relations among human beings but also the personality developing virtually entirely from human interaction.

3^rd level (group of social systems)

This third level of group is of general interest to sociologists.  The group is the unit of analysis particularly the emergent properties of the group where the social level is thought to reside.  Durkheim (1964) clarified this concern with his definition of “social facts” as “every way of acting, fixed or not, capable of exercising on the individual and external constraint.”

The composition of social action are exteriority to and constraint on the individual which is the area of inquiry to sociology.  Marx’s concept of the “social” in terms of class-consciousness parallels  Durkheim’s concept of collective conscience in both nature and function.  For Marx and Durkheim, a person is constrained by the group both in thought and in action; the group or class has an existence above and apart from that of its members; and individual behavior reflects the exteriority of the group. 

Durkheim defines a social group as a small unit of workers, or a social class, or a nation-state, provided that the group exercises constraint or affects the individual.

The social system was Parsons' concern also. He reiterated that this is society as a whole, or the various institutions such as the family within society. Parsons' definition of the social system is:

   A social system consists in a plurality of individual actors interacting with each other in a situation which has at least a physical or environmental aspect, actors who are motivated in terms of a tendency to the "optimization of gratification" and whose relation to their situations, including each other, is defined and mediated in terms of a system of culturally structured and shared symbols (The Social System, pp. 5-6).

   The basic unit of the system for Parsons was the status-role bundle or complex. These are structural elements, and are not characteristics of the individual or of interaction. Rather they are like the positions within the stratification model. A status is a structural position within the social system, and a role is what the individual who has that status does. For example, brother or sister could refer to a status, and there are certain roles that are generally associated with these statuses. Note that these statuses need not be hierarchical as in the stratification model.

   Within this social system, Parsons considered the needs of the system as important, and individuals fulfilled certain system functions by taking on various roles as means of carrying out the function of their statuses. Individuals are discussed by Parsons as carrying out actions that maintain order in the system. Socialization, education and learning in the child, and continued socialization throughout life are the means by which the norms and values of society are learned by individuals. This is what binds the individual to the social system as a whole. If successful, this socialization process means that the norms and values become internalized by individuals, and when people pursue their own interests, they also serve the needs of the society as a whole.

   In modern society there are many roles, statuses and opportunities for individuals to express their different personalities. For Parsons, this is a positive feature of a social system, and a flexible system of this sort is more able to maintain order. However, if people become too deviant, there are social control mechanisms that either stop the deviance (ultimately at the legal level). In most cases though, there are stronger mechanisms that the social system has to maintain order. This is the socialization process, and the continued operation of the socialization process through one's whole life. Parsons comments

   Without deliberate planning on anyone's part, there have developed in our type of social system, and correspondingly in others, mechanisms which, within limits, are capable of forestalling and reversing the deep-lying tendencies for deviance to get into the vicious circle phase which puts it beyond the control of ordinary approval-disapproval and reward-punishment sanctions (The Social System, pp. 319-320).

4^th level (cultural system)

A cultural system can be defined as the group of cultural characteristics (values, beliefs, myths, rituals, use of space, use of time and self perception, among others) which is shared by a particular social group or organization. This system can be considered as the result of the collective programming of the mind of said group or organization.

In every cultural system, there is the cultural vision. This concept refers to characteristics that must be present in the cultural system of an organization, in order to successfully implement strategy and achieve business goals. A cultural vision statement must include core values, beliefs and interaction paradigms.

When there is full congruence between an organizations Cultural Vision, and its actual cultural system, and human interaction is conducted under global standards of effectiveness, then we can say that there is Cultural Effectiveness.

If there is cultural effectiveness, there would be interaction effectiveness.  This interaction effectiveness refers to the degree in which organizational interaction is carried out under cultural best practices and benchmarks.

These best practices include:

• Respect of time contracts
• Focus on objectives and results
• Individual accountability
• Clear effective communication
• Teamwork including the four previous characteristics
• Cultural pride

Cultural leadership focuses on management’s core responsibility of personifying the target cultural system through its everyday actions.

Also, this 4^th level is the main concern of anthropologists.  Parsons (1965) states that the meanings and intentions of human acts are formed in terms of symbol systems, along with the codes through which they operate, in patterns that focus on the universal aspect of human society called language.  Other scientists which include Hoebel (1962), Murdock (1960, Kroeber and Kluchkon (1952), and Steward (1955) refer to culture as the characteristics of human behavior and their transmissions over time, rather than human interactions per se.  Major emphasis is given by society to the learning and transmission of value and symbols.  Distinction is made between natural (technology) and nonmaterial culture, and between culture as a configuration of existential postulates (about the nature of things) and of normative postulates (about the desirability of things). 

Definition of Cultural system on the Web:

The word culture comes from the Latin root colere (to inhabit, to cultivate, or to honor). In general, it refers to human activity; different definitions of culture reflect different theories for understanding, or criteria for valuing, human activity. Anthropologists use the term to refer to the universal human capacity to classify experiences, and to encode and communicate them symbolically. They regard this capacity as a defining feature of the genus Homo.

en.wikipedia.org/wiki/Cultural_system

Social Change

Social change is a general term which refers to: change in the nature, the social institutions, the social behavior or the social relations of a society, community of people, or other social structures; any event or action that affects a group of individuals that have shared values or characteristics; and acts of advocacy for the cause of changing society in a normative or standard way.

The term is  used in the study of history, economics, and politics, and includes topics such as: the success or failure of different political systems, globalization,  democratization, development and economic growth. The term can encompass concepts as broad as revolution and paradigm shift, to narrow changes such as a particular cause within small town government. The concept of social change imply measurement of some characteristics of this group of individuals. While the term is usually applied to changes that are beneficial to society, it may result in negative side-effects or consequences that undermine or eliminate existing ways of life that are considered positive.

Social change could be: slow, gradual, incremental, and evolutionary; in this it might be barely noticeable fast, radical, sudden and revolutionary; it might even take people by surprise; wider  in scope, affecting almost all people in a society; limited in scope, affecting only a small number of people.
It is theorized that some social change is almost always occurring, but many different theories have been mooted to explain significant social changes in history.


These theories include:

1.     the idea of decline or degeneration, or, in religious terms, the fall from an original state of grace, connected with theology;

2.     the idea of cyclical change, a pattern of subsequent and recurring phases of growth and decline, and the social cycles;

3.     the idea of continuous social progress;

4.     Marx's historical materialism;

5.     Evolutionary theories (how one social form evolves into another), including social Darwinism;

6.     Theories of sociobiology

Jared Diamond a currently popular author on social change  claimed that a primary agent of social agent is technological advancement, such that the wide adoption of a new technology leads to imbalance in the economic relationship between economic agents. This in turn leads to changes in the social balance of power, therefore leading to social change.
The following examples how technological advancement produces social change:

•           Technology Alters Economic Structures—the advance of microcomputers led to a boom in the E-Commerce Industry. Unfortunately, the boom was short-lived as many e-businesses, like Pets.com, went under.

•           Technology Alters Social Relationships—with the advent of the Internet, social forms, such as dating, are now being mediated in a virtual sense.

•           Technology Alters Values—many people are concerned with the values associated with new technology. For example, some individuals have blamed violent media—video games, movies, CDs—for forms of violence in our society.

•           Technology Alters Self—Kenneth Gergen’s The Saturated Self (2000) argues that our intimate lives have been co-opted by the media and the various forms of technology around us. As a result, we develop “saturated selves” dependent on the values of media and technology external to us.

•           Technology Alters Politics—during the Tienamen Square uprising in China in 1989, after the Chinese government cut the video feed of CBS and other stations, dissidents used fax machines to get the word out about the atrocities being committed by the government. In contemporary politics, many parties and political action committees use technology to build larger coalitions, raise money and educate others about their candidates’ views.

The following discussions may help give a more concrete understanding of social change:
 

Social change occurs constantly at both large and small scales, and takes numerous concurrent forms originating in multiple strata of society. Agents of change play a vital role in numerous sectors of society. Meanwhile, organizations directed at change, and broad-based social movements, are institutions unto themselves, shaping and responding to human agency in numerous ways. Understanding social change and appreciating the variety of forms it takes are necessary conditions of competent democratic citizenship. An understanding of social change through both theory and practice, as well as across cultures, times, and places, is necessary for deepening and broadening democracy.

Panopio and Raymundo (2004) gave a very distinct definition of social change which refers to the variations or modifications in the pattern of social organizations of subgroups within a society or the entire society itself. It showed clearly or manifested in the rise and fall of groups, communities or institutional structures and functions; or changes in the statuses and roles of members in the family, work setting, church, school, government, leisure, and other subsystems of the social organization.

Examples of these social change organizations include:

• Building  community-based responses, not solutions that affect just a few individuals and leave the underlying social problems intact.
• Changing  attitudes, behaviors, laws, policies and institutions to better reflect the values of inclusion, fairness, diversity and opportunity.
• Insisting  on accountability and responsiveness among institutions, including the government, large corporations, universities and other entities whose policies and actions profoundly affect the living conditions of individuals and communities, whether locally, nationally, or internationally.
• Expanding the meaning and practice of "democracy" by involving those closest to social problems in determining their solutions. 

“The Unexamined Life is Not Worth Living”

The unexamined life is really not worth living, says Socrates, the wisest man in ancient Greece. His credo has become the basic tenet of the philosophical quest.

At his trial in 399BC by the citizens of Athens, Socrates declared that from his incessant questioning, he found his contemporaries spend their lives pursuing various goals: money, ambition, pleasure, physical security;  without asking themselves if these were important. Unless they raised such a question and seriously sought the answer, through careful reflection, alert observation and critical arguments; they would not know if they were doing the right thing. They might be wasting their energy, time and money in useless or even dangerous pursuits; hence the unexamined life is not worth living.

If they thought he could just keep his mouth shut and stay out of trouble that would be impossible. To keep his silence would be a disobedience to a direct command from God. Of course he knew they could not believe he was serious about this God thing so he puts it a different way, he explained to them that he felt it was his responsibility, "... to let no day pass without discussing goodness and all the other subjects about which you hear me talking and examining both myself and others," he felt that this activity, "is really the very best thing that a man (or women) can do, and that life without this sort of examination is not worth living.

“The unexamined life is not worth living”  were the words of  Socrates to the jury in the court of Athens after he had been found guilty of heresy and sedition. Heresy, a crime that threatened the established religion, and sedition, that threatened the state.

After his accusers presented their argument for the death penalty he had the opportunity to argue for an alternate punishment. Things like a fine, a fine with imprisonment, exile, or some other punishment. His first suggestion was that the government gives him a reward for his selfless contributions to Athenian society. He acknowledged that this suggestion probably freaked some of them out but he assured them that he was serious. He believed that the actions his accusers called criminal were actually actions of the highest value to the health of the state. He admitted the jury would not be able to comprehend that argument so he went on to consider the appropriateness of imprisonment.  Finally he considers the suggestion of exile. He argues to the jury and his accusers that if they think he could just go away to some neighboring state and never be heard of again then they have missed his whole point. No matter where he went, he would end up getting involved in the same types of challenging discussions that got him into trouble in the first place. He would end up being chased from place to place.

He chose death rather than silence. He chose death because he considered participation in that type of conversation whose goal it is to find the truth, to search for wisdom, essential for the nurturing and growth of the soul as well as for the health and welfare of the state. The love and pursuit of wisdom was both religious and patriotic. He believed his death would be a witness to this belief. It was out of piety and patriotism that he accepted to be a martyr in defense of the right and the responsibility of the citizen to participate in independent critical thinking.

The bold statement from Socrates "the unexamined life is not worth living", really fascinates anyone for he doesn't say that the unexamined life is "less meaningful than it could be" or "one of many possible responses to human existence." He simply and clearly says it's not even worth living. Why does he make such strong, unequivocal statement?

Socrates believed that the purpose of human life was personal and spiritual growth. We are unable to grow toward greater understanding of our true nature unless we take time to examine and reflect upon our lives. As another philosopher, Santayana, observed, "He who does not remember the past is condemned to repeat it."

Examining our lives reveal patterns of behavior. Deeper contemplation yields understanding of the subconscious programming, the powerful mental software that runs our life. Unless we become aware of these patterns, much of our life is unconscious repetition. We all have blind spots. Sometimes when we examine our lives, we have that unsettling feeling that we must be missing something, but we can't quite see what it is. We try to examine ourselves, but none of us can see our own back side our "shadow".

We, as children, are given shadows and told they are real, not just illusions of the truth. Society expects us to explore those shadows on our own and discover the real meanings. But just because society places such an expectation does not necessarily mean that we all step up to the challenge. In fact, most find it easier to take what they have been given and form a life around such beliefs. Someone probably thinks it easier to never leave home, to raise their children close to their parents, and form their own microcosm within their town. Educating themselves beyond their general grasp isn't necessary; if they never leave their homes, what's the point? The point, as we should know, is to break the monotony of our education and knowledge. We are capable of exploring our world in such depths, allowing us a new view of what really exists. From personal exploration to questioning of our government, examining what we are given in new angles creates a more thorough explanation of the world as we know it. Educating ourselves beyond our naiveté encourages the erasure of ignorance.

We, as humans, are constantly missing out on ourselves and our world. We don't often jump at the chance to go a little further, to push the buttons a little more, and to ask a couple more questions. We seem generally satisfied with life the way it is. From birth, we have been placed within a cave. Our parents choose what food we eat, what television we watch, what newsprint we read, and with whom we socialize. Even when we become old enough to make decisions, their genetic and moral imprint has been imbedded within us for years. Children might never be allowed to travel, watch certain programs, or even be allowed to form their own true opinions.

On a larger scale, society is also a cave of itself. We are dictated by the media, the government, and by religion what to think, believe, and see. While we often think the decision lies within our own hands, it in fact does not. Our religious beliefs impact our moral thinking and our actions. While the laws set forth by our government rule what we can and cannot do. And the media is constantly directing our thinking through advertising, news, television, and most recently, the Internet. The shows you watch, the articles you read, and the images you see are all hand-chosen to create a certain type of thinking within society. Our greater powers within society discourage the use of the brain as a mechanism for understanding reality. They are more content to feed us reality and for us to accept it as the truth. Thinking for ourselves is discouraged as it may lead to a greater understanding of what we think we know.

That's why Socrates' method of self-examination included an essential element that became known as "Socratic" dialogue. Dialoguing with a close friend, a spouse, or spiritual adviser helps reveal those blind spots we cannot see by ourselves.

Our society discourages self-awareness with a weekly cycle of working and consuming that keeps us too busy to slow down for self-reflection. Consumer capitalism's game plan prefers an unaware and vaguely dissatisfied populace that tries to fill the emptiness inside with shiny new products.

It's a radical act to stop and contemplate in our own lives. But according to Socrates, it's the only game that really matters.