Not all futurists engage in the practice of
futurology as generally defined. Futurists who engage in
positive science are historically associated with the cult of the
Futurism art movement. At the turn of the 20th century
Giacomo Balla was thrilled at the prospect of machines rendering many daily aspects of traditional labor obsolete, leaving humans with responsibility only for fragmented and repetitive tasks. Key figures in the Futurism art movement progressed to forge an alliance between artists and scientists. And while religious futurists, astrologers, occultists, New Age diviners, etc. use methodologies that include study, none of their personal revelation or belief-based work would fall within a consensus definition of futurology as used in academics or by futures studies professionals.
John McHale, author of
The Future of the Future, published a "Futures Directory", and directed a
think tank called The Centre For Integrative Studies at the
State University of New York (SUNY) in 1968. Futurists have started
consulting groups or earn money as speakers, with examples including
Alvin Toffler,
John Naisbitt and
Patrick Dixon.
Frank Feather is a business speaker that presents himself as a pragmatic futurist. Some futurists have commonalities with
science fiction while some science-fiction writers, such as
Arthur C. Clarke,
Alvin Toffler, and
Herman Kahn were merely celebrities who nevertheless were used as credible sources by futurists engaging in Up Wing optimism. Science fiction visions therefore provided policymakers with ideas, which were challenged previously by the
environmental movement. In the introduction to
The Left Hand of Darkness,
Ursula K. Le Guin distinguished futurists from novelists, writing of the study as the business of prophets, clairvoyants, and futurists. In her words, "a novelist's business is lying". A 2001 survey of 108 futurists found the following shared assumptions: • We are in the midst of a historical transformation. Current times are not just part of normal history. • Multiple perspectives are at the heart of futures studies, including unconventional thinking, internal critique, and cross-cultural comparison. • Consideration of alternatives. Futurists do not see themselves as value-free forecasters, but instead aware of multiple possibilities. • Participatory futures. Futurists generally see their role as liberating the future in each person, and creating enhanced public ownership of the future. This is true worldwide. • Long-term policy transformation. While some are more policy-oriented than others, almost all believe that the work of futures studies is to shape public policy, so it consciously and explicitly takes into account the long term. • Part of the process of creating alternative futures and of influencing public (corporate, or international) policy is internal transformation. At international meetings, structural and individual factors are considered equally important. • Complexity. Futurists believe that a simple one-dimensional or single-discipline orientation is not satisfactory. Trans-disciplinary approaches that take complexity seriously are necessary. Systems thinking, particularly in its evolutionary dimension, is also crucial. • Futurists are motivated by change. They are not content merely to describe or forecast. They desire an active role in world transformation. • They are hopeful for a better future as a "
strange attractor". • Most believe they are pragmatists in this world, even as they imagine and work for another. Futurists have a long term perspective. • Sustainable futures, understood as making decisions that do not reduce future options, that include policies on nature, gender, and other accepted paradigms. This applies to corporate futurists and other non-governmental organizations.
Environmental sustainability is reconciled with the technological, spiritual, and post-structural ideals. Sustainability is not a "back to nature" ideal, but rather inclusive of technology and culture. == Notable futurists ==