Civilization

Contents

Civilization (or civilisation) is a sometimes controversial term that has been used in several related ways. Primarily, the term has been used to refer to the material and instrumental side of human cultures that are complex in terms of technology, science, and division of labor. Such civilizations are generally hierarchical and urbanized. In a classical context, people were called: "civilized" to set them apart from "Barbarian" people (The Barbarians), while in a modern-day context, "civilized peoples" have been contrasted with "primitive" peoples.

In modern academic discussions however, there is a tendency to use the term in a less strict way, to mean approximately the same thing as "culture" and therefore, the term can more broadly refer to any important and clearly defined human society, particularly in historical discussions. Still, even when used in this second sense, the word is often restricted to apply only to societies that have attained a particular level of advancement-especially the founding of cities (with the word "city" defined in more than one way).

The level of advancement of a civilization is often measured by its progress in agriculture, long-distance trade, occupational specialization, a special governing class and urbanism. Aside from these core elements, a civilization is often marked by any combination of a number of secondary elements, including a developed transportation system, writing, standardized measurement, currency, contractual and (tort-based) legal systems, characteristic art and architecture, mathematics, enhanced scientific understanding, metallurgy, political structures, and an astronomical understanding.

Etymology

The word civilization comes from the Latin civilis, meaning civil, related to the Latin civis, meaning citizen, and civitas, meaning city or city-state.

In the sixth century, the Byzantine Emperor Justinian oversaw the consolidation of Roman civil law. The resulting collection is called the Corpus Juris Civilis. In the 11th century, professors at the University of Bologna, Western Europe's first university, rediscovered the Corpus Juris Civilis, and its influence began to be felt across Europe. In 1388, the word civil appeared in English meaning "of or related to citizens."[1] In 1704, civilization was used to mean "a law which makes a criminal process into a civil case." Civilization was not used in its modern sense to mean "the opposite of barbarism"—as contrasted to civility, meaning politeness or civil virtue—until the second half of the 18th century.

According to Emile Benveniste (1954[2]), the earliest written occurrence in English of civilisation in its modern sense may be found in Adam Ferguson's An Essay on the History of Civil Society (Edinburgh, 1767 - p. 2): "Not only the individual advances from infancy to manhood, but the species itself from rudeness to civilisation."

It should be noted that this usage incorporates the concept of superiority and maturity of "civilized" existence, as contrasted to "rudeness", which is used to denote coarseness, as in a lack of refinement or "civility."

Before Benveniste's inquiries, the New English Dictionary quoted James Boswell's conversation with Samuel Johnson concerning the inclusion of Civilization in Johnson's dictionary:

On Monday, March 23 (1772), I found him busy, preparing a fourth edition of his folio Dictionary... He would not admit civilization, but only civility. With great deference to him I thought civilization, from to civilize, better in the sense opposed to barbarity than civility, as it is better to have a distinct word for each sense, than one word with two senses, which civility is, in his way of using it.

Benveniste demonstrated that previous occurrences could be found, which explained the quick adoption of Johnson's definition. In 1775 the dictionary of Ast defined civilization as "the state of being civilized; the act of civilizing",[2] and the term was frequently used by Adam Smith in An Inquiry into the Nature and Causes of the Wealth of Nations (1776).[2] Beside Smith and Ferguson, John Millar also used it in 1771 in his Observations concerning the distinction of ranks in society.[2]

The history of the word in English appears to be connected with the parallel development in French, which may be the original source. As the first occurrence of civilization in French was found by Benveniste in the Marquis de Mirabeau's L'Ami des hommes ou traité de la population (written in 1756 but published in 1757), Benveniste's query was to know if the English word derived from the French, or if both evolved independently — a question which needed more research. According to him, the word civilization may in fact have been used by Ferguson as soon as 1759.[2]

Furthermore, Benveniste notes that, contrasted to civility, a static term, civilization conveys a sense of dynamism. He thus writes that:

It was not only a historical view of society; it was also an optimist and resolutely non theological interpretation of its evolution which asserted itself, sometimes at the insu of those who proclaimed it, and even if some of them, and first of all Mirabeau, still counted religion as the first factor of 'civilization.[2][3]

In the late 1700s and early 1800s, both during the French revolution, and in English, "civilization" was referred to in the singular, never the plural, because it referred to the progress of humanity as a whole. This is still the case in French.[4] More recently "civilizations" is sometimes used as a synonym for the broader term "cultures" in both popular and academic circles.[5] However, the concepts of civilization and culture are not always considered interchangeable. For example, a small nomadic tribe may be judged not to have a civilization, but it would surely be judged to have a culture (defined as "the arts, customs, habits... beliefs, values, behavior and material habits that constitute a people's way of life").

Civilization is not always seen as an improvement. One historically important distinction between culture and civilization stems from the writings of Rousseau, and particularly his work concerning education, Emile. In this perspective, civilization, being more rational and socially driven, is not fully in accordance with human nature, and "human wholeness is achievable only through the recovery of or approximation to an original prediscursive or prerational natural unity". (See noble savage.) From this notion, a new approach was developed especially in Germany, first by Johann Gottfried Herder, and later by philosophers such as Kierkegaard and Nietzsche. This sees cultures (plural) as natural organisms which are not defined by "conscious, rational, deliberative acts" but rather a kind of pre-rational "folk spirit". Civilization, in contrast, though more rational and more successful concerning material progress, is seen as un-natural, and leads to "vices of social life" such as guile, hypocrisy, envy, and avarice.[4] During World War II, Leo Strauss, having fled Germany, argued in New York that this approach to civilization was behind Nazism and German militarism and nihilism.[6]

In his book The Philosophy of Civilization, Albert Schweitzer outlined the idea that there are dual opinions within society: one regarding civilization as purely material and another regarding civilization as both ethical and material. He stated that the current world crisis was, then in 1923, due to a humanity having lost the ethical conception of civilization. In this same work, he defined civilization, saying that it "is the sum total of all progress made by man in every sphere of action and from every point of view in so far as the progress helps towards the spiritual perfecting of individuals as the progress of all progress."

Characteristics

Social scientists such as V. Gordon Childe have named a number of traits that distinguish a civilization from other kinds of society.[7] Civilizations have been distinguished by their means of subsistence, types of livelihood, settlement patterns, forms of government, social stratification, economic systems, literacy, and other cultural traits.

All civilizations have depended on agriculture for subsistence. Growing food on farms results in a surplus of food, particularly when people use intensive agricultural techniques such as irrigation and crop rotation. Grain surpluses have been especially important because they can be stored for a long time. A surplus of food permits some people to do things besides produce food for a living: early civilizations included artisans, priests and priestesses, and other people with specialized careers. A surplus of food results in a division of labor and a more diverse range of human activity, a defining trait of civilizations. However, in some places hunter-gatherers have had access to food surpluses, such as among some of the indigenous peoples of the Pacific Northwest and perhaps during the Mesolithic Natufian culture. It is possible that food surpluses and relatively large scale social organization and division of labor predates plant and animal domestication.[8]

Civilizations have distinctly different settlement patterns from other societies. The word civilization is sometimes simply defined as "'living in cities'".[9] Non-farmers tend to gather in cities to work and to trade.

Compared with other societies, civilizations have a more complex political structure, namely the state[11]. State societies are more stratified[12] than other societies; there is a greater difference among the social classes. The ruling class, normally concentrated in the cities, has control over much of the surplus and exercises its will through the actions of a government or bureaucracy. Morton Fried, a conflict theorist, and Elman Service, an integration theorist, have classified human cultures based on political systems and social inequality. This system of classification contains four categories:

Economically, civilizations display more complex patterns of ownership and exchange than less organized societies. Living in one place allows people to accumulate more personal possessions than nomadic people. Some people also acquire landed property, or private ownership of the land. Because a percentage of people in civilizations do not grow their own food, they must trade their goods and services for food in a market system, or receive food through the levy of tribute, redistributive taxation, tariffs or tithes from the food producing segment of the population. Early civilizations developed money as a medium of exchange for these increasingly complex transactions. To oversimplify, in a village the potter makes a pot for the brewer and the brewer compensates the potter by giving him a certain amount of beer. In a city, the potter may need a new roof, the roofer may need new shoes, the cobbler may need new horseshoes, the blacksmith may need a new coat, and the tanner may need a new pot. These people may not be personally acquainted with one another and their needs may not occur all at the same time. A monetary system is a way of organizing these obligations to ensure that they are fulfilled fairly.

Writing, developed first by people in Sumer, is considered a hallmark of civilization and "appears to accompany the rise of complex administrative bureaucracies or the conquest state."[15] Traders and bureaucrats relied on writing to keep accurate records. Like money, writing was necessitated by the size of the population of a city and the complexity of its commerce among people who are not all personally acquainted with each other. However, writing is not always necessary for civilization. The Inca civilization of the Andes did not use writing at all, yet it still functioned as a society.

Aided by their division of labor and central government planning, civilizations have developed many other diverse cultural traits. These include organized religion, development in the arts, and countless new advances in science and technology.

Through history, successful civilizations have spread, taking over more and more territory, and assimilating more and more previously-uncivilized people. Nevertheless, some tribes or people remain uncivilized even to this day. These cultures are called by some "primitive," a term that is regarded by others as pejorative. "Primitive" implies in some way that a culture is "first" (Latin = primus), that it has not changed since the dawn of humanity, though this has been demonstrated not to be true. Specifically, as all of today's cultures are contemporaries, today's so-called primitive cultures are in no way antecedent to those we consider civilized. Many anthropologists use the term "non-literate" to describe these peoples.

Civilization has been spread by colonization, invasion, religious conversion, the extension of bureaucratic control and trade, and by introducing agriculture and writing to non-literate peoples. Some non-civilized people may willingly adapt to civilized behaviour. But civilization is also spread by the technical, material and social dominance that civilization engenders.

Cultural identity

"Civilization" can also refer to the culture of a complex society, not just the society itself. Every society, civilization or not, has a specific set of ideas and customs, and a certain set of manufactures and arts that make it unique. Civilizations tend to develop intricate cultures, including literature, professional art, architecture, organized religion, and complex customs associated with the elite.

The intricate culture associated with civilization has a tendency to spread to and influence other cultures, sometimes assimilating them into the civilization (a classic example being Chinese civilization and its influence on nearby civilizations such as Korea, Japan and Vietnam). Many civilizations are actually large cultural spheres containing many nations and regions. The civilization in which someone lives is that person's broadest cultural identity.

Many historians have focused on these broad cultural spheres and have treated civilizations as discrete units. Early twentieth-century philosopher Oswald Spengler,[16] uses the German word "Kultur," "culture," for what many call a "civilization". Spengler believes a civilization's coherence is based on a single primary cultural symbol. Cultures experience cycles of birth, life, decline, and death, often supplanted by a potent new culture, formed around a compelling new cultural symbol. Spengler states civilization is the beginning of the decline of a culture as, "...the most external and artificial states of which a species of developed humanity is capable."[16]

This "unified culture" concept of civilization also influenced the theories of historian Arnold J. Toynbee in the mid-twentieth century. Toynbee explored civilization processes in his multi-volume A Study of History, which traced the rise and, in most cases, the decline of 21 civilizations and five "arrested civilizations." Civilizations generally declined and fell, according to Toynbee, because of the failure of a "creative minority", through moral or religious decline, to meet some important challenge, rather than mere economic or environmental causes.

Samuel P. Huntington defines civilization as "the highest cultural grouping of people and the broadest level of cultural identity people have short of that which distinguishes humans from other species." Huntington's theories about civilizations are discussed below.

Complex systems

Another group of theorists, making use of systems theory, looks at a civilization as a complex system, i.e., a framework by which a group of objects can be analyzed that work in concert to produce some result. Civilizations can be seen as networks of cities that emerge from pre-urban cultures, and are defined by the economic, political, military, diplomatic, social, and cultural interactions among them. Any organization is a complex social system, and a civilization is a large organization. Systems theory helps guard against superficial but misleading analogies in the study and description of civilizations.

Systems theorists look at many types of relations between cities, including economic relations, cultural exchanges, and political/diplomatic/military relations. These spheres often occur on different scales. For example, trade networks were, until the nineteenth century, much larger than either cultural spheres or political spheres. Extensive trade routes, including the Silk Road through Central Asia and Indian Ocean sea routes linking the Roman Empire, Persian Empire, India, and China, were well established 2000 years ago, when these civilizations scarcely shared any political, diplomatic, military, or cultural relations. The first evidence of such long distance trade is in the ancient world. During the Uruk period Guillermo Algaze has argued that trade relations connected Egypt, Mesopotamia, Iran and Afghanistan.[17] Resin found later in the Royal Tombs of Ur it is suggested was traded northwards from Mozambique.

Many theorists argue that the entire world has already become integrated into a single "world system", a process known as globalization. Different civilizations and societies all over the globe are economically, politically, and even culturally interdependent in many ways. There is debate over when this integration began, and what sort of integration – cultural, technological, economic, political, or military-diplomatic – is the key indicator in determining the extent of a civilization. David Wilkinson has proposed that economic and military-diplomatic integration of the Mesopotamian and Egyptian civilizations resulted in the creation of what he calls the "Central Civilization" around 1500 BCE.[18] Central Civilization later expanded to include the entire Middle East and Europe, and then expanded to a global scale with European colonization, integrating the Americas, Australia, China and Japan by the nineteenth century. According to Wilkinson, civilizations can be culturally heterogeneous, like the Central Civilization, or homogeneous, like the Japanese civilization. What Huntington calls the "clash of civilizations" might be characterized by Wilkinson as a clash of cultural spheres within a single global civilization. Others point to the Crusades as the first step in globalization. The more conventional viewpoint is that networks of societies have expanded and shrunk since ancient times, and that the current globalized economy and culture is a product of recent European colonialism.

Future

Political scientist Samuel Huntington[19] has argued that the defining characteristic of the 21st century will be a clash of civilizations. According to Huntington, conflicts between civilizations will supplant the conflicts between nation-states and ideologies that characterized the 19th and 20th centuries. These views have been strongly challenged by others like Edward Said, Muhammed Asadi and Amartya Sen.[20] Ronald Inglehart and Pippa Norris have argued that the "true clash of civilizations" between the Muslim world and the West is caused by the Muslim rejection of the West's more liberal sexual values, rather than a difference in political ideology, although they note that this lack of tolerance is likely to lead to an eventual rejection of (true) democracy.[21] In Identity and Violence Sen questions if people should be divided along the lines of a supposed 'civilization', defined by religion and culture only. He argues that this ignores the many others identities that make up people and leads to a focus on differences.

Some environmental scientists see the world entering a Planetary Phase of Civilization, characterized by a shift away from independent, disconnected nation-states to a world of increased global connectivity with worldwide institutions, environmental challenges, economic systems, and consciousness.[22][23] In an attempt to better understand what a Planetary Phase of Civilization might look like in the current context of declining natural resources and increasing consumption, the Global scenario group used scenario analysis to arrive at three archetypal futures: Barbarization, in which increasing conflicts result in either a fortress world or complete societal breakdown; Conventional Worlds, in which market forces or Policy reform slowly precipitate more sustainable practices; and a Great Transition, in which either the sum of fragmented Eco-Communalism movements add up to a sustainable world or globally coordinated efforts and initiatives result in a new sustainability paradigm.[24]

Author Derrick Jensen argues that modern civilization is intrinsically directed towards the domination of the environment and humanity itself in a harmful and destructive fashion.[25]

The Kardashev scale classifies civilizations based on their level of technological advancement, specifically measured by the amount of energy a civilization is able to harness. The Kardashev scale makes provisions for civilizations far more technologically advanced than any currently known to exist (see also: Civilizations and the Future, Space civilization).

Fall of civilizations

There have been many explanations put forward for the collapse of civilization. Some focus on historical examples, and others on general theory.

History

Early civilizations

The process of sedentarization is first believed to have occurred around 12,000 BCE in the Levant region of southwest Asia though other regions around the world soon followed. The emergence of civilization is generally associated with the Neolithic, or Agricultural, Revolution, which occurred in various locations between 8,000 and 5,000 BCE, specifically in southwestern/southern Asia, northern/central Africa and Central America.[31] This revolution marked the beginning of stable agriculture and animal domestication which enabled economies and cities to develop.

The following articles discuss the development of major early civilizations.

Antiquity (Axial Age)

Karl Jaspers, the German historical philosopher, proposed that the ancient civilizations were affected greatly by an Axial Age in the period between 800 BCE–200 BCE during which a series of male sages, prophets, religious reformers and philosophers, from China, India, Iran, Israel and Greece, changed the direction of civilizations forever.[32] William H. McNeill proposed that this period of history was one in which culture contact between previously separate civilizations saw the "closure of the oecumene", and led to accelerated social change from China to the Mediterranean, associated with the spread of coinage, larger empires and new religions. This view has recently been championed by Christopher Chase-Dunn and other world systems theorists.

Medieval to Early Modern

Contemporary

See also

Notes

  1. ^ "Civil", Merriam-Webster, 226.
  2. ^ a b c d e f Émile Benveniste, "Civilisation. Contribution à l'histoire du mot" (Civilisation. Contribution to the history of the word), 1954, published in Problèmes de linguistique générale, Editions Gallimard, 1966, pp.336-345 (translated by Mary Elizabeth Meek as Problems in general linguistics, 2 vols., 1971)
  3. ^ Benveniste (French): Ce n'était pas seulement une vue historique de la société; c'était aussi une interprétation optimiste et résolument non théologique de son évolution qui s'affirmait, parfois à l'insu de ceux qui la proclamaient, et même si certains, et d'abord Mirabeau, comptaient encore la religion comme le premier facteur de la "civilization".
  4. ^ a b Velkley, Richard (2002), "The Tension in the Beautiful: On Culture and Civilization in Rousseau and German Philosophy", Being after Rousseau: Philosophy and Culture in Question, The University of Chicago Press, pp. 11–30 
  5. ^ "Civilization" (1974), Encyclopaedia Britannica 15th ed. Vol. II, Encyclopaedia Britannica, Inc., 956. Retrieved 25 August 2007.
  6. ^ "On German Nihilism" (1999, originally a 1941 lecture), Interpretation 26, no. 3 edited by David Janssens and Daniel Tanguay.
  7. ^ Gordon Childe, V., What Happened in History (Penguin, 1942) and Man Makes Himself (Harmondsworth, 1951)
  8. ^ "Göbekli Tepe". National Geographic. http://ngm.nationalgeographic.com/2011/06/gobekli-tepe/mann-text/1. Retrieved 18 Mat 2011. 
  9. ^ Tom Standage (2005), A History of the World in 6 Glasses, Walker & Company, 25.
  10. ^ Gary B. Ferngren (2002). "Science and religion: a historical introduction". JHU Press. p.33. ISBN 0801870380
  11. ^ Grinin, Leonid E (Ed) et al (2004), "The Early State and its Alternatives and Analogues" (Ichitel)
  12. ^ Bondarenko, Dmitri et al (2004), "Alternatives to Social Evolution" in Grinin op cit.
  13. ^ DeVore, Irven, and Lee, Richard (1999) "Man the Hunter" (Aldine)
  14. ^ Beck, Roger B.; Linda Black, Larry S. Krieger, Phillip C. Naylor, Dahia Ibo Shabaka, (1999). World History: Patterns of Interaction. Evanston, IL: McDougal Littell. ISBN 0-395-87274-X. 
  15. ^ Pauketat, Timothy R. 169.
  16. ^ a b Spengler, Oswald, Decline of the West: Perspectives of World History (1919)
  17. ^ Algaze, Guillermo, The Uruk World System: The Dynamics of Expansion of Early Mesopotamian Civilization" (Second Edition, 2004) (ISBN 978-0-226-01382-4)
  18. ^ Wilkinson, David, The Power Configuration Sequence of the Central World System, 1500-700 BCE (2001)
  19. ^ Huntington, Samuel P., The Clash of Civilizations and the Remaking of World Order, (Simon & Schuster, 1996)
  20. ^ Asadi, Muhammed (2007-01-22). "A Critique of Huntington’s "Clash of Civilizations"". Selves and Others. http://www.selvesandothers.org/article15618.html. Retrieved 2009-01-23. 
  21. ^ Inglehart, Ronald; Pippa Norris (March/April 2003). "The True Clash of Civilizations". Global Policy Forum. http://www.globalpolicy.org/globaliz/cultural/2003/0304clash.htm. Retrieved 2009-01-23. 
  22. ^ Orion > Thoughts on America
  23. ^ Kosmos Journal Paths to Planetary Civilization
  24. ^ GTinitiative.org
  25. ^ Jensen, Derrick (2006), "Endgame: The Problem of Civilisation", Vol 1 & Vol 2 (Seven Stories Press)
  26. ^ ISBN 0-19-515954-3
  27. ^ ISBN 0-19-280728-5
  28. ^ ISBN 0-521-53390-2
  29. ^ McNeely, Jeffrey A. (1994) "Lessons of the past: Forests and Biodiversity" (Vol 3, No 1 1994. Biodiversity and Conservation)
  30. ^ Diamond, J.; Bellwood, P. (2003). "Farmers and Their Languages: The First Expansions". Science 300 (5619): 597–603. Bibcode 2003Sci...300..597D. doi:10.1126/science.1078208. PMID 12714734.  edit
  31. ^ "Origin of agriculture and domestication of plants and animals linked to early Holocene climate amelioration", Anil K. Gupta*, Current Science, Vol. 87, No. 1, 19 October 2010
  32. ^ Tarnas, Richard (1993). The Passion of the Western Mind: Understanding the Ideas that Have Shaped Our World View (Ballantine Books)

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