” I see Asia’s potential growing stronger and stronger, not just in terms of business opportunities and financial growth but also in imagining a new celestial coming.” UNESCO chair for future studies Sohail Inayatullah
The word” Pacific age” was first used by European diplomat Karl Haushofer in 1924, almost a century ago. The introduction of Japan, China, and India as the next major world powers was anticipated by Haushofer. He penned:
” A big room is expanding before our sight with causes pouring into it which… await the dawn of the Pacific time, the Atlantic age’s successor, and the over-age Mediterranean and European era.”
The word” Asian Century” dates back to the 1980s. People have been saying that the next decade will be the era of Asia and the Pacific, according to Deng Xiaoping, the leader of China, and Rajiv Gandhi, India’s prime minister.
Since the 1980s, there has been a lot of writing about the Asian Century, beginning with Japan’s quick rise, the so-called Four Tigers ( South Korea, Taiwan, Hong Kong, and Singapore ), the decade of double-digit growth in China, then now India, which is growing at breakneck speed and confirming Klaus Haushofers ‘ prediction from the previous century.
The economic and industrial skill of Asia is frequently the topic of discussions about the Asian Century. Cultural variables and how they might influence the future of Asia and the post-industrial age receive much attention. A notable exceptions is Sohail Inayatullaw and Lu Na’s book ASIA 2038, Ten Problems that Change Everything.
ASIA 2038 was first released in 2018, but the current global problems has increased its relevance. The authors focus on the human aspect of Asia’s transformation, including the role of women, the reimagining of the traditional extended family, a need for bioregionalism, and the expanding symbiosis of humans and technology. They do n’t ignore economics.  ,
Co-author Sohail Inayatullah,  , president of UNESCO’s futures studies, makes the case that the transformation of Asia may have an impact on the rest of the world. ” I see Asia’s possible growing, not just in terms of business possibilities and economic growth but also in imagining a new celestial future,” 
ASIA 2038 serves as a reminder that Westernization is not always the result of globalization, just like industrialization. The West, with its social and political fragmentation and hyper-individualism, is hardly a model for post-industrial world. Asia absorbed European science and technology and Asianized types of political methods.
The most advanced nations in Asia, including Japan, South Korea, and Singapore, exhibit a variety of modernities—or, as the writers put it, other moderns. By reinterpreting its own rich practices, including Confucianism, Taoism, Buddhism, Houlism, and Sufia, Asia is embarking on a social rekindling and attempting to transform world. In addition to  ,
The fall of Asia represents a return to historical norms in terms of economics. China and India were the two largest economies in the world for a large portion of recorded history, with the United States just catching up to them until the middle of the 19th century. China outperformed the US in 2014 when PPP ( purchasing power parity ) was used. China and India are anticipated to regain their positions as the two largest economies in the world by the middle of this century.  ,
The problem facing Asia today is to reduce the worst features of the bourgeois stage of development that have plagued Western civilizations, including people, social alienations, injustice, and corporate control over governments, which have resulted in historically high levels of inequality.
The post-industrial years faces a challenge, but it is essential to its future that the standard extended family be reimagined as an equitable extended familial unit. Andnbsp, as ASIA 2038 emphasizes:
The spread but unbroken Asian family becomes a resource for future prosperity and even economic expansion.
We can anticipate a much more divided future, where certain rights groups argue for increased choice, while the carriers of tradition — the good old days of the lengthy family- impose to protect the standard family, declaring other types of union strange. This is because the changes that occur are far too serious for tradition to manage, such as the rise of robotization, virtualized, LGBT rights, and single females.
” This foreshadows a time when social fight, like in the 1960s and the USA today, is the norm.”
A conservative reaction is one possibility, but a stretched Eastern home where the emphasis is on everyone’s prosperity rather than on specific identities is also an option, according to the authors.
The maintenance of the thoroughly natural and conventional extended family will become more and more challenging. Maybe Asia can recapture or redesign its extended family structure rather than privilging nuclear or single-parent households in its place, as is the situation in the West.
There is almost surely no way to go back toward traditional people; instead, one must move forward and conform to both modern technological and cultural advancements. What will it therefore been for Asia? breakdown, nuclearization, and the removal of the home? or its revival as in” Prolonged Family2.0″?
The role of women is essential to this approach, and there are good reasons to be optimistic. Although Asia is not renowned for being a feminist hotspot, the gender gap there has previously been less pronounced than it is in the West. People in positions of authority are common in Asia. Four of the subcontinent’s nations, including Indonesia, Thailand, South Korea, the Philippines, and Taiwan, had adult leaders.  ,
Additionally, the highest proportion of women in professional functions is found in five Southeast Asian nations, making them among the world’s trendsetters. Indonesia is just marginally ahead of Thailand, which is sixth in the world at 38 %, and the Philippines is fourth at 40 % and second globally at 41 %.
Gender equality is now a part of society. A Bollywood film based on a real-life wrestler’s training of his sons to emulate him and defy conventional gender jobs went on to great success in both China and India.  ,
In much of Asia, the current stage of economic development is still focused on meeting basic human needs like housing, roads, and electronics ( computers, mobile phones ) that are now necessary for taking part in economic activity.
Although capitalism has been very effective at producing these goods, Eastern politicians are considering options informed by their own customs and moving beyond the bourgeois stage of development.  ,
The Kingdom of Bhutan, which is tucked away between China and India in the Himalayas, has switched from the GDP ( gross domestic product ) to the human-centric GNH, or net national or regional happiness.  ,
Surveys are used by the authorities to gaugeGNH. People are questioned on a variety of topics, including their social standing, living arrangements, key problems, and religious practices. It uses the survey results to establish policy goals.  ,
The royal family of Bhutan first proposed the GNH Index, which was created in association with Oxford experts. It is comparable to the Social Progress Index ( SPI ) and the OECD ( Organization for Economic Cooperation and Development ) Better Life Index. GNH stands out because it has a spiritual element.
A quality calling for a systematic approach to growth was adopted by the UN General Assembly  in 2013 and urged member countries to imitate Bhutan.  ,
The widely held belief that spirit and matter are interrelated is one of the strongest justifications for Asia’s leadership in post-industrial society. The “materialist” viewpoint that inspired the technological revolution served its purpose but has since come to an end. According to ASIA 2038:
” By all accounts, the world we live in desperately needs to change and re-balance its many evils toward more livable and sustainable future.” Structural as well as tale shifts are required at the same time because changes must occur in the material, emotional, and cognitive spheres.
Additionally,” Buddhism sees life as the fusion of the natural and the religious.” It sees everything as expressions of the same supreme moral common law or source of life, whether it be product or religious, seen or unseen. The spiritual and physical components of our lifestyles are equally important and absolutely intertwined.
For post-industrial society, Asia is in a good position to ( re ) bring the spiritual and material worlds together. According to empirical evidence, this process has already begun in both secular and religious settings.
Aibo, a machine created by Japan’s Sony Corporation about 25 years previously, can recognize different family members, react to real conversation, and return to the charging station on its own when it becomes “tired.”
Some Robot owners grew close to their mechanical animals because they considered them to be family members. Users brought their Humanoid to a Buddhist temple for funeral rites when Sony stopped making it and it was no longer be used.
A machine priest that combines faith and artificial intelligence was created by a group of 12 Chinese technologies, culture, and investment firms working with an outside Buddhist temple in Beijing. The AI-powered machine was created to help Buddhist monks spread Buddhist teaching.
The 60 centimeter-tall robot monk is affectionately referred to as Xian’er ( literally Worthy Stupid Robot Monk ). With a keypad on his chest and the ability to read Buddhist sutras, Xian’er you answer questions about anything, including the purpose of life and family or professional issues.  ,
Robots with AI capabilities, according to deniers, will never be able to comprehend human emotions. However, AI builders will contend that in the end, they will be able to create an understanding of emotions, achieving their goal. The majority of Asians are used to dealing with uncertainty.