Who is the author of “Changing”? ?->(Show Answer!)

1. Who is the author of “Changing”?

Answer: Liv Ullmaan

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MCQ-> Since World War II, the nation-state has been regarded with approval by every political system and every ideology. In the name of modernisation in the West, of socialism in the Eastern bloc, and of development in the Third World, it was expected to guarantee the happiness of individuals as citizens and of peoples as societies. However, the state today appears to have broken down in many parts of the world. It has failed to guarantee either security or social justice, and has been unable to prevent either international wars or civil wars. Disturbed by the claims of communities within it, the nation-state tries to repress their demands and to proclaim itself as the only guarantor of security of all. In the name of national unity, territorial integrity, equality of all its citizens and non-partisan secularism, the state can use its powerful resources to reject the demands of the communities; it may even go so far as genocide to ensure that order prevails.As one observes the awakening of communities in different parts of the world, one cannot ignore the context in which identity issues arise. It is no longer a context of sealed frontiers and isolated regions but is one of integrated global systems. In a reaction to this trend towards globalisation, individuals and communities everywhere are voicing their desire to exist, to use their power of creation and to play an active part in national and international life.There are two ways in which the current upsurge in demands for the recognition of identities can be looked at. On the positive side, the efforts by certain population groups to assert their identity can be regarded as "liberation movements", challenging oppression and injustice. What these groups are doing - proclaiming that they are different, rediscovering the roots of their culture or strengthening group solidarity - may accordingly be seen as legitimate attempts to escape from their state of subjugation and enjoy a certain measure of dignity. On the downside, however, militant action for recognition tends to make such groups more deeply entrenched in their attitude and to make their cultural compartments even more watertight. The assertion of identity then starts turning into self-absorption and isolation, and is liable to slide into intolerance of others and towards ideas of "ethnic cleansing", xenophobia and violence.Whereas continuous variations among peoples prevent drawing of clear dividing lines between the groups, those militating for recognition of their group's identity arbitrarily choose a limited number of criteria such as religion, language, skin colour, and place of origin so that their members recognise themselves primarily in terms of the labels attached to the group whose existence is being asserted. This distinction between the group in question and other groups is established by simplifying the feature selected. Simplification also works by transforming groups into essences, abstractions endowed with the capacity to remain unchanged through time. In some cases, people actually act as though the group has remained unchanged and talk, for example, about the history of nations and communities as if these entities survived for centuries without changing, with the same ways of acting and thinking, the same desires, anxieties, and aspirations. Paradoxically, precisely because identity represents a simplifying fiction, creating uniform groups out of disparate people, that identity performs a cognitive function. It enables us to put names to ourselves and others, form some idea of who we are and who others are, and ascertain the place we occupy along with the others in the world and society. The current upsurge to assert the identity of groups can thus be partly explained by the cognitive function performed by identity. However, that said, people would not go along as they do, often in large numbers, with the propositions put to them, in spite of the sacrifices they entail, if there was not a very strong feeling of need for identity, a need to take stock of things and know "who we are", "where we come from", and "where we are going".Identity is thus a necessity in a constantly changing world, but it can also be a potent source of' violence and disruption. How can these two contradictory aspects of identity be reconciled? First, we must bear the arbitrary nature of identity categories in mind, not with a view to eliminating all forms of identification—which would be unrealistic since identity is a cognitive necessity—but simply to remind ourselves that each of us has several identities at the same time. Second, since tears of nostalgia are being shed over the past, we recognise that culture is constantly being recreated by cobbling together fresh and original elements and counter-cultures. There are in our own country a large number of syncretic cults wherein modern elements are blended with traditional values or people of different communities venerate saints or divinities of particular faiths. Such cults and movements are characterised by a continual inflow and outflow of members which prevent them from taking on a self-perpetuating existence of their own and hold out hope for the future, indeed, perhaps for the only possible future. Finally, the nation-state must respond to the identity urges of its constituent communities and to their legitimate quest for security and social justice. It must do so by inventing what the French philosopher and sociologist, Raymond Aron, called "peace through law". That would guarantee justice both to the state as a whole and its parts, and respect the claims of both reason and emotions. The problem is one of reconciling nationalist demands with the exercise of democracy.According to the author, happiness of individuals was expected to be guaranteed in the name of:
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MCQ-> It’s taken me 60 years, but I had an epiphany recently: Everything, without exception, requires additional energy and order to maintain itself. I knew this in the abstract as the famous second law of thermodynamics, which states that everything is falling apart slowly. This realization is not just the lament of a person getting older. Long ago I learnt that even the most inanimate things we know of ―stone, iron columns, copper pipes, gravel roads, a piece of paper ―won’t last very long without attention and fixing and the loan of additional order. Existence, it seems, is chiefly maintenance.What has surprised me recently is how unstable even the intangible is. Keeping a website or a software program afloat is like keeping a yacht afloat It is a black hole for attention. I can understand why a mechanical device like a pump would break down after a while ―moisture rusts metal, or the air oxidizes membranes, or lubricants evaporate, all of which require repair. But I wasn’t thinking that the nonmaterial world of bits would also degrade. What’s to break? Apparently everything.Brand-new computers will ossify. Apps weaken with use. Code corrodes. Fresh software just released will immediately begin to fray. On their own ―nothing you did. The more complex the gear, the more (not less) attention it will require. The natural inclination toward change is inescapable, even for the most abstract entities we know of: bits.And then there is the assault of the changing digital landscape. When everything around you is upgrading, this puts pressure on your digital system and necessitates maintenance. You may not want to upgrade, but you must because everyone else is. It’s an upgrade arms race.I used to upgrade my gear begrudgingly (Why upgrade if it still works?) and at the last possible moment. You know how it goes: Upgrade this and suddenly you need to upgrade that, which triggers upgrades everywhere. I would put it off for years because I had the experiences of one “tiny” upgrade of a minor part disrupting my entire working life. But as our personal technology is becoming more complex, more co-dependents upon peripherals, more like a living ecosystem, delaying upgrading is even more disruptive. If you neglect ongoing minor upgrades, the change backs up so much that the eventual big upgrade reaches traumatic proportions. So I now see upgrading as a type of hygiene: You do it regularly to keep your tech healthy. Continual upgrades are so critical for technological systems that they are now automatic for the major personal computer operating systems and some software apps. Behind the scenes, the machines will upgrade themselves, slowly changing their features over time. This happens gradually, so we don‘t notice they are “becoming.”We take this evolution as normal.Technological life in the future will be a series of endless upgrades. And the rate of graduations is accelerating. Features shift, defaults disappear, menus morph. I’ll open up a software package I don’t use every day expecting certain choices, and whole menus will have disappeared.No matter how long you have been using a tool, endless upgrades make you into a newbie ―the new user often seen as clueless. In this era of “becoming” everyone becomes a newbie. Worse, we will be newbies forever. That should keep us humble.That bears repeating. All of us ―every one of us ―will be endless newbies in the future simply trying to keep up. Here’s why: First, most of the important technologies that will dominate life 30 years from now have not yet been invented, so naturally you’ll be a newbie to them. Second, because the new technology requires endless upgrades, you will remain in the newbie state. Third, because the cycle of obsolescence is accelerating (the average lifespan of a phone app is a mere 30 days!), you won’t have time to master anything before it is displaced, so you will remain in the newbie mode forever. Endless Newbie is the new default for everyone, no matter your age or experience.Which of the following statements would the author agree with the most?
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