thumb|right|400px|The Acropolis, universally viewed as one of the most influential structures in world history, and renowned throughout both the [[Classical_antiquity|Mediterranean and Asiatic ancient worlds. Directly influencing architecture and engineering in Western, Islamic, and Eastern civilizations up to the present day, 2400 years after construction.]] thumb|right|300px|The ancient city of Mohenjo-daro of the Ancient Indus valley civilization, spanning Pakistan, Afghanistan and India is known to be one of the world's earliest cities.

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 urbanized. In classical contexts civilized peoples were called this in contrast to "barbarian" peoples, while in modern contexts civilized peoples have been contrasted to "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 can therefore refer more broadly 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 various ways.

The level of advancement of a civilization is often measured by its progress in agriculture, long-distance trade, occupational specialization, and urbanism. Aside from these core elements, civilization is often marked by any combination of a number of secondary elements, including a developed transportation system, writing, standards of measurement (currency, etc.), contract and tort-based legal systems, characteristic art styles (which may pertain to specific cultures), monumental architecture, mathematics, science, sophisticated metallurgy, politics, and astronomy.

Definition

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 bodies. In 1388, the word ''civil'' appeared in English meaning "of or related to citizens." 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), 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:

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", and the term was frequently used by Adam Smith in ''An Inquiry into the Nature and Causes of the Wealth of Nations'' (1776). Beside Smith and Ferguson, John Millar also used it in 1771 in his ''Observations concerning the distinction of ranks in society''.

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.

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

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 mankind as a whole. This is still the case in French. More recently "civilizations" is sometimes used as a synonym for the broader term "cultures" in both popular and academic circles. 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 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. 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.

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. 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.

Civilizations have distinctly different settlement patterns from other societies. The word ''civilization'' is sometimes simply defined as "'living in cities'". 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. State societies are more stratified 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: ''Hunter-gatherer bands'', which are generally egalitarian.

''Horticultural/pastoral societies'' in which there are generally two inherited social classes; chief and commoner.

''Highly stratified structures'', or chiefdoms, with several inherited social classes: king, noble, freemen, serf and slave.

''Civilizations,'' with complex social hierarchies and organized, institutional governments.

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." 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.

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 mankind, 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, 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." 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 BC. 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 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. 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. 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. 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.

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.

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.

Edward Gibbon's work ''"The Decline and Fall of the Roman Empire"'' was a well-known and detailed analysis of the fall of Roman civilization. Gibbon suggested the final act of the collapse of Rome was the fall of Constantinople to the Ottoman Turks in 1453 AD. For Gibbon:-

''"The decline of Rome was the natural and inevitable effect of immoderate greatness. Prosperity ripened the principle of decay; the cause of the destruction multiplied with the extent of conquest; and, as soon as time or accident had removed the artificial supports, the stupendous fabric yielded to the pressure of its own weight. The story of the ruin is simple and obvious; and instead of inquiring why the Roman Empire was destroyed, we should rather be surprised that it has subsisted for so long."''[Gibbon, Decline and Fall of the Roman Empire, 2nd ed., vol. 4, ed. by J. B. Bury (London, 1909), pp. 173–174.-Chapter XXXVIII: Reign Of Clovis.--Part VI. General Observations On The Fall Of The Roman Empire In The West.]

Theodor Mommsen in his ''"History of Rome (Mommsen)",'' suggested Rome collapsed with the collapse of the Western Roman Empire in 476 AD and he also tended towards a biological analogy of "genesis," "growth," "senescence," "collapse" and "decay."

Oswald Spengler, in his ''"Decline of the West"'' rejected Petrarch's chronological division, and suggested that there had been only eight "mature civilizations." Growing cultures, he argued, tend to develop into imperialistic civilizations which expand and ultimately collapse, with democratic forms of government ushering in plutocracy and ultimately imperialism.

Arnold J. Toynbee in his ''"A Study of History"'' suggested that there had been a much larger number of civilizations, including a small number of arrested civilizations, and that all civilizations tended to go through the cycle identified by Mommsen. The cause of the fall of a civilization occurred when a cultural elite became a parasitic elite, leading to the rise of internal and external proletariats.

Joseph Tainter in ''"The Collapse of Complex Societies"'' suggested that there were diminishing returns to complexity, due to which, as states achieved a maximum permissible complexity, they would decline when further increases actually produced a negative return. Tainter suggested that Rome achieved this figure in the 2nd Century AD.

Jared Diamond in his 2005 book ''"Collapse: How Societies Choose to Fail or Succeed"'' suggests five major reasons for the collapse of 41 studied cultures: environmental damage, such as deforestation and soil erosion; climate change; dependence upon long-distance trade for needed resources; increasing levels of internal and external violence, such as war or invasion; and societal responses to internal and environmental problems.

Peter Turchin in his ''Historical Dynamics'' and Andrey Korotayev ''et al.'' in their ''Introduction to Social Macrodynamics, Secular Cycles, and Millennial Trends'' suggest a number of mathematical models describing collapse of agrarian civilizations. For example, the basic logic of Turchin's "fiscal-demographic" model can be outlined as follows: during the initial phase of a sociodemographic cycle we observe relatively high levels of per capita production and consumption, which leads not only to relatively high population growth rates, but also to relatively high rates of surplus production. As a result, during this phase the population can afford to pay taxes without great problems, the taxes are quite easily collectible, and the population growth is accompanied by the growth of state revenues. During the intermediate phase, the increasing overpopulation leads to the decrease of per capita production and consumption levels, it becomes more and more difficult to collect taxes, and state revenues stop growing, whereas the state expenditures grow due to the growth of the population controlled by the state. As a result, during this phase the state starts experiencing considerable fiscal problems. During the final pre-collapse phases the overpopulation leads to further decrease of per capita production, the surplus production further decreases, state revenues shrink, but the state needs more and more resources to control the growing (though with lower and lower rates) population. Eventually this leads to famines, epidemics, state breakdown, and demographic and civilization collapse (Peter Turchin. ''Historical Dynamics.'' Princeton University Press, 2003:121–127).

Peter Heather argues in his book ''The Fall of the Roman Empire: a New History of Rome and the Barbarians'' that this civilization did not end for moral or economic reasons, but because centuries of contact with barbarians across the frontier generated its own nemesis by making them a much more sophisticated and dangerous adversary. The fact that Rome needed to generate ever greater revenues to equip and re-equip armies that were for the first time repeatedly defeated in the field, led to the dismemberment of the Empire. Although this argument is specific to Rome, it can also be applied to the Asiatic Empire of the Egyptians, to the Han and Tang dynasties of China, to the Muslim Abbasid Caliphate, and others. Bryan Ward-Perkins, in his book ''The Fall of Rome and the End of Civilization'', shows the real horrors associated with the collapse of a civilization for the people who suffer its effects, unlike many revisionist historians who downplay this. The collapse of complex society meant that even basic plumbing disappeared from the continent for 1,000 years. Similar Dark Age collapses are seen with the Late Bronze Age collapse in the Eastern Mediterranean, the collapse of the Maya, on Easter Island and elsewhere. Arthur Demarest argues in ''Ancient Maya: The Rise and Fall of a Rainforest Civilization'', using a holistic perspective to the most recent evidence from archaeology, paleoecology, and epigraphy, that no one explanation is sufficient but that a series of erratic, complex events, including loss of soil fertility, drought and rising levels of internal and external violence led to the disintegration of the courts of Mayan kingdoms which began a spiral of decline and decay. He argues that the collapse of the Maya has lessons for civilization today. Jeffrey A. McNeely has recently suggested that "A review of historical evidence shows that past civilizations have tended to over-exploit their forests, and that such abuse of important resources has been a significant factor in the decline of the over-exploiting society."

Thomas Homer-Dixon in "''The Upside of Down: Catastrophe, Creativity, and the Renewal of Civilization''", considers that the fall in the energy return on investments; the energy expended to energy yield ratio, is central to limiting the survival of civilizations. The degree of social complexity is associated strongly, he suggests, with the amount of disposable energy environmental, economic and technological systems allow. When this amount decreases civilizations either have to access new energy sources or they will collapse....

History

Early civilizations

Old Stone Age

New Stone Age

Ancient Near East

*Mesopotamia

*Indus Valley Civilization

*Levant / Canaan

*Bronze Age Anatolia / Aegean

Bronze Age Europe

Bronze Age India

Bronze Age China

Africa

*Ancient Egypt

*Kush

*Axum

Pre-Columbian Americas

* Norte Chico / Caral

* Olmec

* Zapotec civilization

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 BC-200 BC 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. 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.

Mediterranean civilizations of the Classical Period

*Ancient Greece

*Ancient Rome

* Hellenistic civilization

Middle East

* Persia since the Achaemenids

* Second Temple Judaism

Ancient India (Maurya Empire, Gupta Empire)

Ancient China (Qin Dynasty, Han Dynasty)

Ancient Nomads (Hun Xiongnu, Kok Turk Empire)

Medieval to Early Modern

Christendom

*Western Christianity

*Eastern Christianity

Islamic World

*Islamic Golden Age

*Caliphate

*Mongol-Turkish (Ilkhanate, Timurid Empire)

*Mughal India

*Ottoman Empire

Asia

*Chola, India

*Pallava, India

*Pandiya, India

*Chera Dynasty, India

*Tang China

*Mongol Empire (Yuan)

*Ming China

*Feudal Japan

*Confucian Vietnam

South East Asia

*Funan, Chenla, Champa, Anghor Cambodia

*Dvaravati, Hariphunchai, Sukhothai, Ayutthaya Kingdom, pre Modern Thailand

*Pagan Burma

*Chola, Pallava, Sri Vijaya, Sailendra, Mataram and Majapahit

Meso-American civilizations

* Toltec

* Kingdom of Cusco/Inca Empire

* Aztec civilization

* Maya civilization

African civilizations

*Wagadou

*Mali Empire

*Songhai Empire

*Abyssinia

*Benin Empire

Contemporary

Western World

*Europe

*Anglosphere

*Latin America

Post-Soviet states

*Russia

Islamic world

*Arab world

*Middle East

*North Africa

Eastern world / Far East

*East Asia

**Sinosphere

**Nomadic (Altaic)

*South Asia

*Southeast Asia

Sub-Saharan Africa

See also

Anarcho-primitivism

Barbarian

Civilized core

Cradle of civilization

Culture

History of the world

Human population

Kardashev scale

Mission civilisatrice

Muslim world

Proto-civilization

Western civilization

Notes

References

Clash of Civilizations and information on other civilizations, Discussion and news surrounding the clash and concepts such as dialog, equality, acceptance etc. between civilizations.

BBC on civilization

Wiktionary: civilization, civilize

# ''From the Earliest Times to the Battle of Lepanto.'' ISBN 0-306-80304-6 (1987 reprint).

# ''From the Defeat of the Spanish Armada to the Battle of Waterloo.'' ISBN 0-306-80305-4 (1987 reprint).

# ''From the American Civil War to the End of World War II.'' ISBN 0-306-80306-2 (1987 reprint).

Korotayev, Andrey, ''World Religions and Social Evolution of the Old World Oikumene Civilizations: A Cross-Cultural Perspective''. Lewiston, NY: Edwin Mellen Press, 2004. ISBN 0-7734-6310-0

Kradin, Nikolay. Archaeological Criteria of Civilization. ''Social Evolution & History'', Vol. 5, No 1 (2006): 89-108. ISSN 1681-4363.

A. Nuri Yurdusev, International Relations and the Philosophy of History: A Civilizational Approach (Basingstoke: Palgrave Macmillan, 2003).

Category:Anthropological categories of peoples Category:Cultural anthropology Category:Cultural history Category:Society Category:Theories of history Category:Sociocultural evolution Category:Cultural geography Category:Culture Category:Civilizations

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