Another problem is that everything is temporary， nothing lasts. We have grown up with the idea that in order to develop personal security we need stability， roots， consistency， and familiarity. Yet we live in a world which in every respect is continually changing. Whether we are talking about sky-scrapers or family life， scientific facts or religious values， all are highly temporary and becoming even more so. If one were to plot a curve showing the incidence of invention throughout the history of man， one would see that change is not just increasing but actually accelerating. Changes are coming faster and faster —— in a sense change has become a way of life. The only people who will live successfully in tomorrow's world are those who can accept and enjoy temporary systems.
People are also troubled because of the new participative mood that exists today. It's a do-it-yourself society； every layman wants to get into the act. Emerson's "do your own thing" has become the cliché of the times. People no longer accept being passive members. They now want to be active changers.
This participative phenomenon can be seen in every part of contemporary life —— on campus， in the church， in the mass media， in the arts， in business and industry， on ghetto streets， in the family.
The problem is that modern man seems unable to redesign his institution fast enough to accommodate the new demands， the new intelligence， the new abilities of segments of society which， heretofore， have not been taken seriously. Consequently， people are frightened by the black revolution， paralyzed by student activism， and now face what may be even more devastating —— the women's rebellion.
Society simply has not had these kinds of problems before， and to meet them it will have to adopt strategies for their solution that are as new， and as different， and as paradoxical as are the problems themselves.
Instead of trying to reduce the discontent felt， try to raise the level or quality of the discontent. Perhaps the most that can be hoped for is to have high-order discontent in today's society， discontent about things that really matter. Rather than evaluating programs in terms of how happy they make people， how satisfied those people become， programs must be evaluated in terms of the quality of the discontent they engender. For example， if a consultant wants to assess whether or not an organization is healthy， he doesn't ask， "Is there an absence of complaints？" but rather， "What kinds of complaints are there？"
Instead of trying to make gradual changes in small increments， make big changes. After all， big changes are relatively easier to make than are small ones. Some people assume that the way to bring about improvement is to make the change small enough so that nobody will notice it. This approach has never worked， and one can't help but wonder why such thinking continues. Everyone knows how to resist small changes； they do it all the time. If， however， the change is big enough， resistance can't be mobilized against it. Management can make a sweeping organizational change， but just let a manager try to change someone's desk from here to there， and see the great difficulty he encounters. All change is resisted， so the question is how can the changes be made big enough so that they have a chance of succeeding？
Buckminster Fuller ahs said that instead of reforms society needs new forms； e.g.， in order to reduce traffic accidents， improve automobiles and highways instead of trying to improve drives. The same concept should be applied to human relations. There is a need to think in terms of social architecture， and to provide arrangements among people that evoke what they really want to see in themselves. Mankind takes great pains with physical architecture， and is beginning to concern itself with the design of systems in which the human being is a component. But most of these designs are only for safety， efficiency， or productivity. System designs are not made to affect those aspects of life people care most about such as family life， romance， and esthetic experiences. Social technology as well as physical technology need to be applied in making human arrangements that will transcend anything mankind has yet experienced. People need not be victimized by their environments； they can be fulfilled by them.
