Introduction
Proteus, a god in Greek mythology, is referred to as the god of âelusive sea changeâ and is known to change just as the seawater or water in any container is bound to change shape (Wikipedia). The adjective protean is derived from this god and goes on to refer to that which has the ability to take different forms (Wikipedia). The noun so derived is proteins.
Proteusâ feelings are not made explicit in regard to change. Instead, what is made known is the changes he undergoes due to different pressures. In this regard, therefore, Proteus is actually a certain evolutionary accomplishment, that ability for flexible imagination and action. In other words, Proteus is not so much of a character but an innate characteristic in human beings to change and adapt to different times and situations.
Main body
The characteristic is related to a perception of time. The human being has a concept of demise, a worry about the future as well as minimizing risks that may cause death. These changes are identified in the frontal or symbolizing area of the brain. The behaviors further provide several ways of adaptation which mark a potential for proteins, which is not available to other species save man.
Cultural development is responsible for the enlargement of the brain. As such, the potential for change is inherent in particular features of the development of the human mind. It is important to note that human beings are highly social animals. The human being is caught up in a web involving kinship, rites, and customs. Previously, one treated others based on status, tasks assigned as well as the geographical location of the other. This was a must-do.
However, these have changed in the past two centuries due to three historical forces that have highly aided the realization of proteins. The forces are historical displacement, the transformation of the mass media, and the annihilation threat. These have greatly influenced the surge in technologies as well as a surge in ideas and feelings towards self.
Historical displacement includes the breakdown of social and institutional arrangements that in normal circumstances invade human lives. Such displacement can be harsh as seen during wars, epidemics, as well as killings, visited on each other. Historical changes in general produce dislocation which can involve destructive or creative forces. Destructive forces disable symbol systems that involve families, religion, social and political authority, sexuality, birth, death, and the general ordering of life.
All in all, the system symbols do not disappear, they only become less internalized. This leads to a loss of the connection between how human beings feel and what society expects them to be. Historical displacement is not only destructive but can arouse the need for regeneration. Such regeneration has been witnessed through happenings like the Renaissance and the Enlightenment in the West and the Meiji Restoration in the East, specifically Japan.
Conclusion
As these upheavals take place, existing authority is crippled in ways that can either produce experiences of demise and rebirth. Be that as it may, there is always a probability that a new combination can revive the human beings perceived place in the great chain of being. In other words, come what may, the human being is capable of adapting and changing accordingly. Furthermore, the only constant thing is change itself. Change is inevitable.