Civilization 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 Barbarians, while in a modern-day context, "civilized peoples" have been contrasted with primitive peoples. 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.[citation needed] 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 advancementespecially the founding of cities. The level of advancement of a civilization is often measured by its progress in agriculture, longdistance 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. The word civilization comes from the Latin civilis, meaning civil, related to the Latin civis, meaning citizen, and civitas, meaning city or city-state.[4] 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."[5] 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 virtueuntil the second half of the 18th century. According to Emile Benveniste (1954[6]), 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",[6] and the term was frequently used by Adam Smith in An Inquiry into the Nature and Causes of the Wealth of Nations (1776).[6] Beside Smith and Ferguson, John Millar also used it in 1771 in his Observations concerning the distinction of ranks in society.[6] 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 trait 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.[6] 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.[6][7] 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.[8] More recently "civilizations" is sometimes used as a synonym for the broader term "cultures" in both popular and academic circles.[9] 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.[8] 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.[10] 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." [edit] Characteristics

26th century BCE Sumerian cuneiform script in Sumerian language, listing gifts to the high priestess of Adab on the occasion of her election. One of the earliest examples of human writing. Social scientists such as V. Gordon Childe have named a number of traits that distinguish a civilization from other kinds of society.[11] 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.[12] Civilizations have distinctly different settlement patterns from other societies. The word civilization is sometimes simply defined as "'living in cities'".[13] Non-farmers tend to gather in cities to work and to trade.

"No one in the history of civilization has shaped our understanding of science and natural philosophy more than the great Greek philosopher and scientist Aristotle (384-322 BCE), who exerted a profound and pervasive influence for more than two thousand years" Gary B. Ferngren[14] Compared with other societies, civilizations have a more complex political structure, namely the state[15]. State societies are more stratified[16] 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:[citation needed]

Hunter-gatherer bands, which are generally egalitarian[17]. 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.[18]

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."[19] 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.

"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,[20] 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." [20] 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 multivolume 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.[21]