Modern scholars and commentators often see technology as the main engine of civilization. But if we look at the rise and fall of great civilizations, it becomes clear: technology is only an external factor. What truly determines the path of civilization is whether a society’s system can adapt, improve, and reform itself over time.

A system—meaning the structure of governance and power—controls how resources are organized, distributed, and shared. It defines who holds power, how conflicts are resolved, and how well a society can respond to shocks.

While technology can boost efficiency, if the system is rigid or closed, new technologies often end up helping elites tighten control, hoard resources, and deepen inequality—leading to social breakdown.

On the other hand, when a system is open and flexible, technology can become a powerful force for upgrading society.

So, the fate of civilization depends on whether its system evolves. Technology helps—but only when the system allows it.

II. Systems, institutions, and technology: how they work together

To truly understand how civilizations function, we must clarify the relationship between systems, institutions, and technology:
● System: The overall framework of governance and power dynamics. It sets the boundaries for how society is organized, how resources are distributed, and how the political environment functions. Examples include centralized states, feudal systems, monarchies, federal governments, and parliamentary democracies.
● Institution: The specific set of rules and mechanisms that operate within a system. Institutions regulate how power and resources are allocated, how competition works, and how people move through society. Examples include tax systems, voting systems, property laws, and freedom of speech protections.
● Technology: The tools and methods that drive productivity and social interaction. Technology increases efficiency and reshapes both the economy and social structures. Examples include gunpowder, the steam engine, the telegraph, the internet, and AI.

How they interact:
The system sets the scope for institutional development. Institutions shape how technology is used. Technology, in turn, affects the system.
When a system is rigid, institutions cannot evolve, and technology ends up serving those in power.But when a system is flexible and adaptive, institutions can evolve, and technology becomes a driver of progress and social advancement.

III. Extractive vs. inclusive institutions

In modern governance systems, institutions can generally be divided into extractive and inclusive types. These reflect how the same political structure can produce different outcomes depending on its capacity.
Extractive Institutions
Extractive institutions are systems where a small privileged group uses power, law, and resource control to block social mobility and technological diffusion. Their goal is to extract wealth from the majority to preserve their own dominance.
Features:
● High concentration of political and economic power
● Barriers to market access and fair competition
● Suppression of dissent and diverse ideas
● Technology used to strengthen control, not empower people
● Huge inequality in resource distribution

Historical examples:

● Late Roman Empire: Land was increasingly concentrated in the hands of nobles. Ordinary citizens became tenant farmers, while aristocrats controlled the empire’s core power, blocking upward mobility.
● Late imperial Chinese dynasties: Powerful clans and bureaucratic elites monopolized resources, suppressed the spread of technology, and resisted industrial and commercial development.
● Soviet authoritarian regime: Political power and productive assets were concentrated in the hands of the Party-state. Dissent and innovation were suppressed, leading to intense internal stagnation.

Inclusive Institutions
Inclusive institutions allow power and resources to circulate fairly within a legal framework. They protect property rights, keep markets open, encourage innovation, and support diverse competition.
Features
● Decentralized power with checks and balances
● Open markets that allow new entrants
● Respect for contracts and private property
● Support for technology diffusion and industrial innovation
● Limits on interference from privileged elites

Historical examples:
● England after the Glorious Revolution (1688): Parliament gained power over the monarchy, property rights and free trade were protected, laying the foundation for the Industrial Revolution.
● The Dutch Republic: Promoted commercial freedom, welcomed immigrants and intellectuals, and became the world’s financial and trade hub in the 17th century.
● The United States constitutional system: Built on separation of powers, open markets, and strong support for immigration and innovation, helping sustain long-term economic growth.

IV. Institutional progress ≠ Civilizational advancement

Reforming institutions is only an internal adjustment within a system’s existing capacity. It does not guarantee a higher level of civilization.
If the system lacks flexibility, even inclusive institutions can be reversed by elite groups and turn into new forms of extractive mechanisms.
Examples:
Britain’s colonial expansion in the 19th century, and the rise of tech monopolies in modern America,
both show how inclusive institutions can be captured and reshaped into subtle extractive systems during times of technological change.
Whether a civilization can keep progressing depends on whether its system can self-correct, restructure itself, and redistribute power and benefits. This is what real system-level progress means.

V. Systemic evolution as the foundation of civilizational progress

Systemic progress means a shift in national governance from rigid and exclusive structures to more open and inclusive ones. It includes:
● Decentralization of power
● Lower barriers to political participation
● Greater tolerance for dissent
● Flexible and adaptive institutions
● Stable mechanisms for the flow of power and wealth
● Institutionalized pathways for technology diffusion

In history, systems with these traits—such as Britain’s parliamentary reforms, the U.S. constitutional adjustments and anti-monopoly efforts, and the Dutch Republic’s open governance—have sustained centuries of civilizational growth.
On the other hand, systems that cannot evolve, even with short-term technological gains, eventually stagnate due to power concentration, social division, and declining innovation.

Conclusion

Civilizational progress is never driven by technology alone—it is powered by institutional upgrade.
Technology speeds things up, but the system decides where we are headed. If the system points in the wrong direction, more speed only leads to faster collapse.
A truly civilized nation is not defined by its GDP, military strength, or scientific achievements, but by whether its political and social systems can adapt, improve themselves, and fairly balance power and resources.
Technology and policies are tools—but without a system that can grow and self-correct, even the best tools will fail.
The system sets the boundaries for institutions. Institutions shape how technology works. And technology, in turn, influences the system. Together, they determine whether a civilization thrives or falls apart.

Introduction

The development of civilization has never been smooth. Rather, it has always been shaped through a series of conflicts and power struggles that adjust its course.

At every stage, it is often those who are unwilling to accept the status quo, who hold ideals, and who take action that drive civilization forward. However, there is also always a group of “vampires” and “parasites” who excel at exploiting, attaching themselves, and draining resources, obstructing the advancement of civilization.

This conflict is not just a clash of values and interests. More profoundly, it reflects the struggle between humanity’s inner spiritual pursuits and the external societal systems.

While this struggle is fraught with challenges, it is also a crucial driving force for the evolution and purification of civilization.

The public needs to clearly recognize who is laying the foundation for civilization and who is eroding its roots.

I. The Craftsmen and Builders of Civilization: The Backbone of an Era

Civilization builders are those groups who fight for the public good and long-term values.

They can be scientists, educators, engineers, doctors, farmers, workers, or even reformers, system designers, and intellectual pioneers.

They build cities with their hands, design systems with their wisdom, uphold justice with their passion, and inspire faith with their souls.

From the mudbrick builders of ancient Babylon to the craftsmen of the Han and Tang dynasties, the thinkers of the Renaissance, and today’s practitioners working on the frontlines of research and infrastructure, these individuals are the driving force of civilization. They are the true authors of human history.

Their contributions are often invisible, but without them, civilization would be nothing more than a house of cards.

However, their contributions often go unrewarded and are frequently overlooked. They are most commonly labeled as the “silent majority,” quietly working away without seeking power or personal gain.

While they are the ones who build systems, they are not always the ones who control them. In practice, they are often marginalized, and their value is rarely acknowledged or addressed within the existing frameworks.

II. Social Exploiters and Parasites in the Cracks of the System

In contrast to civilization builders, there is a group of system opportunists. They excel at extracting excess profits from the gaps in the system, yet rarely contribute directly to the core values of civilization’s progress.

These groups may come from privileged capital, nepotistic networks, financial speculation, or they may disguise their self-interests under the guise of public welfare or freedom while engaging in hidden exchanges of benefits.

Their strength lies not in building, but in navigating the gray areas of the rules. They are skilled at packaging “injustice” as “legitimacy” and using public discourse to suppress true creators.

In the narratives they control, “efficiency” is often used to overshadow fairness, “profit-seeking” is presented as “human nature,” and the pursuit of short-term returns becomes the direction encouraged by the system.

Meanwhile, those who create long-term value often struggle to secure the resources and platform they deserve. As a result, power is concentrated in the hands of a few, while the social returns drift further away from the true value creators.

When social resources are excessively concentrated among these structural profiteers, the fairness of the incentive system is eroded, and the wisdom and efforts of builders go unrecognized and unrewarded. This damages the very foundation of civilization’s development.

III. The Struggle of Civilization: A Tug-of-War Between Progress and Regression

The relationship between builders and exploiters is not a static, binary opposition, but rather a dynamic tension within the evolving social structure. At certain historical moments, the constructive forces take the lead, driving institutional innovation and societal progress.

For instance, the formation of modern nation-states, the legal reforms spurred by the Industrial Revolution, and the establishment of representative democracy and welfare systems are all products of the builders’ dominance.

However, history also reveals another cyclical pattern: once certain groups accumulate dominant resources within the system, they may lean toward using institutionalized methods to protect their interests, ultimately suppressing reform.

This phenomenon is especially clear during the end of feudal dynasties, the resource exploitation in the colonial era, and in some stages of extreme financial liberalization. In these situations, the system becomes a tool that protects the interests of a small group, leading to concentrated resources, misaligned power, and reduced social mobility.

Therefore, the development of civilization is not a straight path forward. Instead, it is a process where builders continuously try to break through fixed structures and reshape society.

At the same time, those who benefit from the current system and unbalanced structures do not act as revolutionaries. Instead, they enter the system as “protectors,” “experts,” “elites,” or “stabilizing forces.”

Their actions, though cloaked in the name of legality, may gradually weaken the openness and sustainability of the system.

This is the deeper logic behind the tragedy of civilization: parasites do not create civilization, yet they can define it; they do not build the rules, yet they control the interpretation of those rules; they do not work to solve problems, yet they shape the distribution structure.

In the struggle of civilization, the most dangerous moments are often not when violent external enemies attack, but when there is a slow internal erosion. It is the process by which civilization gradually drifts away from its core values—a form of “self-denial of inner civilization.”

This does not immediately lead to war or revolution, but it continuously distorts social values, weakens institutional credibility, and erodes public trust, until the entire civilization loses its sense of direction and ability to regenerate.

1. “Hollowing Out” Civilization: From Plundering Material Wealth to Controlling the Mind

In the early stages, exploiters focused on the plundering of material wealth—land monopolies, tax exploitation, and resource control. However, in modern society, their tactics have shifted towards the “soft control” of culture, institutions, and human hearts.

• They reshape educational systems and social evaluation standards to encourage young people to pursue short-term gains and glorify superficial achievements, while undervaluing practice, patience, and social responsibility.
• By influencing the media and public discourse, they create information chaos, marginalizing serious discussions and rational public thought. This in turn makes emotional manipulation and division become the mainstream strategy for spreading ideas.
• Through lobbying and institutional design, they gradually adjust legal frameworks to favor the interests of specific groups.
• Even in traditional areas that carry the public spirit—such as religion, philosophy, and public welfare—they “industrialize” moral discourse through symbolic packaging and capital operations.

As this trend develops, the core systems of civilization—its language, value structures, and power mechanisms—may experience a phenomenon of being “softly taken over.” The system continues to operate, but its direction has quietly shifted.

At this point, those truly committed to knowledge production, technological progress, and ethical maintenance—the “builders”—are often gradually marginalized.

Their language seems “out of fashion” and does not align with “trends.” Their beliefs are mocked as “idealism,” and their actions are seen as “inefficient” or even “unrealistic.”

Meanwhile, a deep paradox quietly takes shape in society: those who work hardest to push society forward are the ones who receive the least recognition and support. On the other hand, those most skilled at avoiding responsibility, manipulating systems, and extracting public resources are increasingly seen as “success models,” and they dominate the direction of social values.

2. The Turn-Based Fate of Civilization: The Craftsman Phase vs. The Parasitic Phase

Throughout history, civilization often follows a “turn-based” rhythm: one phase is led by the “craftsman spirit of civilization,” where innovation, hard work, fairness, and progress become the mainstream values of society.

However, when the achievements of the system accumulate to a certain point, parasites swarm in, attaching themselves to it, cashing in on its value, and disrupting its balance.

We can observe two relatively typical cyclical trends:

The construction phase of civilization: This phase is usually characterized by high investment and a strong focus on public ideals. During this time, the system encourages innovation and collaboration, and society recognizes those who invest in the future, such as scientists, engineers, and institutional reformers. Historical examples include the Renaissance, the early stages of the Industrial Revolution, and the formation of democratic states.

The decline or solidification phase of civilization: This phase often sees excessive resource concentration and distorted systems, with vested interests maintaining their advantage through structural arrangements, causing the overall vitality of society to gradually decrease. Examples of this include the late stages of feudal dynasties, the end of colonial empire expansions, or modern stages of highly financialized capitalism, where “inefficiency and concentrated power” are common characteristics.

Between the “construction phase” and the “parasitic phase,” there often emerges a critical stage known as the “structural decline window.” The typical characteristics of this period are:

• The economy appears to grow on the surface, but innovation capacity stagnates.
• The institutional framework remains intact, but public trust significantly declines.
• Material conditions are relatively abundant, yet societal anxiety and insecurity increase.
• Public discourse becomes more active, but consensus on spiritual and value-based matters gradually dissolves.

During this transitional period, the direction of civilization’s development often faces a critical choice:
Either, constructive forces come together again, driving new institutional reforms and a rebuilding of values, leading society into a new upward cycle.
Or, entrenched interest structures become further solidified, triggering a prolonged systemic decline, ultimately resulting in social fragmentation, governance failure, and even the erosion of the very foundation of civilization.

3. Who will end the parasitism: the need for institutional reconstruction and spiritual reboot

To break the cycle of parasitism in civilization, two profound reforms must be carried out simultaneously:

• First, a systemic reconstruction at the institutional level: This means fundamentally improving the mechanisms of power operation and resource distribution, minimizing the space for institutional abuse.
• Second, a cultural update at the value level: This involves rebuilding society’s respect for honesty, creativity, responsibility, and dedication, making the “builder spirit” the core societal value once again. This requires not only a deepening of educational content and the reshaping of public culture but also a profound awakening of public consciousness—recognizing that what truly weakens the vitality of civilization is not technological backwardness or resource scarcity, but systemic parasites.

When society collectively realizes: Those who do not create value should not control society; those who do not put in effort should not hold power.

When the true craftsmen and builders of civilization stop being silent and instead actively speak out, organize, and take action, civilization may finally break free from the endless cycle of being parasitized, and enter a truly autonomous and sustainable development phase.

IV. The modern dilemma: Who is building, and who is exploiting?

As humanity enters the 21st century, civilization stands at an unprecedented height—frequent technological breakthroughs, fast information transmission, and close global interconnectedness. However, behind the light of civilization, new shadows are cast.

The polarization of social structures has not narrowed with the spread of knowledge and institutional progress. Instead, it has become more structured and harder to change.

In this era, the question of “who is building and who is exploiting” is no longer just a matter of class division, but a functional differentiation within a complex system. It represents a new struggle between labor and exploitation, creation and speculation, public spirit and private self-interest.

Technological achievements should be a shared benefit for humanity, but at the intermediary level of capital and institutional design, their distribution is increasingly concentrated in the hands of a few, even turning into a tool for “secondary exploitation of creators.”

For example, many startups, after being acquired, see their core ideas shelved or destroyed, leaving behind only profits from capital operations. In the platform economy, algorithms exploit millions of workers, while data and profits are controlled by a handful of major platform operators.

1. The New Form of Parasites: The Institutional Architects of Legalized Exploitation

Contemporary social parasites, unlike the historical exploiters who relied on violence, privilege, or family identity, are more “modernized.” Cloaked in the guise of “entrepreneurs,” “market experts,” and “public opinion leaders,” they use systems like law, finance, media, think tanks, and education to legitimize their extraction mechanisms.

These parasites have several distinct characteristics:

• Mastering the Definition of “Success”: By controlling the media and educational systems, they shape the narrative that success equals “capital gain” and “social status,” making hard workers and creators appear as “failures.”
• Expert at Systemic Arbitrage: By mastering the intricacies of systems, they exploit legal loopholes to avoid taxes, cash out, and engage in insider trading, thereby accumulating disproportionate wealth.
• Control of Resource Gateways: They control key resource distribution rights, such as land approvals, financial permits, and public project resources, turning them into long-term power benefits.
• Self-Legitimization Through Philanthropy: They use tools like establishing foundations, think tanks, and multinational cooperative programs to beautify their actions, covering up their erosion of institutional and societal values.

This group is not overtly anti-social; in fact, they actively seek to “fit in”—appearing at charitable events, donating to academic causes, and speaking out on environmental issues.

However, it is precisely these individuals who “alienate” the essence of civilization: no longer is it a collective effort to build a shared future for the public, but rather a mere preservation of vested interests in its formal sense.

2. The Marginalized Builders: The Silent Backbone of Society

Compared to the highly visible and influential parasites, the true builders of civilization—philosophers, teachers, engineers, grassroots doctors, entrepreneurs, social workers—are often marginalized. They are “underestimated,” “underpaid,” and “disrespected,” yet they perform functions that are indispensable to the operation of the system.

In many countries, the most crucial public professions are also the ones with the weakest bargaining power. A scientist might spend a decade developing a breakthrough material, only to find it overshadowed by the profit of a viral product. A primary school educator bears the weight of shaping the next generation’s spirit, but struggles just to make a living.

The neglect of the builder class is not only a matter of distribution, but also a matter of symbolism: it symbolizes a shift in the spiritual center of civilization, where the system no longer honors creation but instead rewards manipulation.

3. Systemic Parasitism from a Global Perspective: From Nation-States to Super-Capital Entities

Globalization has not yet led to the balanced structure of a shared human destiny as initially envisioned. Instead, in many instances, it has evolved into a new form of colonial system—not through military occupation but via capital control, debt chains, and data dominance.

• Countries in the “Global South” are now placed on low-price positions within the raw materials chain, while high-value-added products and financial systems are firmly controlled by the “Global North.”
  The intellectual property system increasingly serves to suppress innovation rather than promote it, with tech giants monopolizing global digital rights.
• The intellectual property system increasingly serves to suppress innovation rather than promote it, with tech giants monopolizing global digital rights.
• Multinational corporations have become “super parasites,” feeding off the world while avoiding taxes in their home countries, exploiting weaker nations, and lobbying for political systems that favor their own interests.

This represents a new issue for global civilization: it is not a conflict between different civilizations, but a clash between global parasitic mechanisms and global constructive efforts. The former is invisible yet powerful, while the latter is tangible but isolated.

V. Reconstructing the Future of Civilization: Ending the Parasitic Mechanism

The history of civilization should not be a continuous tragic cycle: construction, parasitism, corruption, collapse, and reconstruction, followed by more parasitism. If, with all the advanced knowledge, information technology, and governance tools available in the 21st century, humanity continues to repeat these old patterns, it will be a self-betrayal that history cannot forgive.

What we need is not just reform, but a complete reconstruction of civilization. This requires severing the roots of parasitic structures at the institutional level and awakening the builders’ mindset to once again become the guiding force of society. Only then can the “craftsmen of civilization” truly become the heart of society, rather than remaining as invisible gears in the machinery.

1. Establishing Anti-Parasitic Institutional Mechanisms: Transparency, Accountability, and Anti-Incentives

First and foremost, we need to establish systematic “anti-parasitic mechanisms” at the institutional level. These mechanisms should deprive parasitic behaviors in society of their fertile ground and create continuous institutional disincentives for parasites.

• Complete Transparency in Resource Distribution: Key resources such as public finance, land approval, project bidding, and research funding should be governed by real-time, publicly accessible tracking systems. This will close any loopholes in the system that might enable rent-seeking and prevent resources from being siphoned off by a few.
• Reconstructing the “Legitimacy of Wealth” Review System: Wealth should no longer be presumed to be legitimate simply because it is owned. Instead, we must trace the public contributions made during the accumulation of wealth, and impose high “anti-system use taxes” on wealth derived from institutional manipulation.
• Introducing a “Civilizational Liability Balance Sheet” Mechanism: This mechanism should not only assess the economic contributions of businesses and individuals but also evaluate their systemic impacts on social ethics, ecology, labor relations, and other sectors. Parasites in this system will find it impossible to get credits or resource support.

True institutional justice is not about the illusion of equal distribution, but about distinguishing between “value creation” and “systemic extraction” in evaluations and using this distinction to guide rewards and penalties.

2. Rebuilding Public Spirit: Cultural and Educational Value Realignment

While institutional reform is crucial, without the internalization of public spirit, it will eventually degenerate into formalized “paper policies.” Therefore, the cultural and educational systems must be the core support for the reconstruction of civilization.

Rebuilding Education’s Mission with the “Public Builder Spirit”

The core of education should no longer focus on “success” defined by fame and profit, but instead, it should return to cultivating a sense of responsibility, honesty, creativity, and civic awareness. The “creators of public value”—whether they are teachers, researchers, grassroots engineers—should be held up as societal role models, replacing the individual hero narrative of the “winner-takes-all” mentality.

Cultural Resources Shifting Toward Practicality and Creativity

Through policy support and platform guidance, mainstream culture should encourage positive narratives around craftsmanship, scientific exploration, and grassroots laborers. These individuals should gain the respect and visibility they deserve in film, media, and public discourse, rather than being marginalized as the “silent majority” or mere “functional tools.”

Rebuilding an Independent and Rational Public Cultural Ecosystem

Breaking the dominance of cultural capital-driven single-narrative frameworks, we must support the development of public media, independent publishing, and knowledge-based communities, granting more space for diverse voices to be heard. This will help detach culture from excessive commercialization and return it to rational discourse, making it the “engine of thought” that drives social consensus and institutional advancement.

Without a cultural layer of “social civilization re-education,” parasitic structures will merely disguise themselves in new, more sophisticated forms and continue to counterattack.

3. Reshaping Social Structure: Resource Redistribution Centered on Constructive Functions

Rebuilding the structure of civilization is not about simply “redistributing the cake,” but about designing the flow of resources based on the creativity and sustainability of social functions. In other words—those who contribute to society’s sustainable development should be the ones who receive more support.

• Establish a “civilizational-supporting professions” system of security: for fields like education, healthcare, basic research, environmental protection, and public services, set up long-term investment and institutional incentive systems to prevent these professions from being marginalized under the commercial return-oriented model. These careers may not produce immediate results, but they are the foundation of long-term societal stability and the leap toward a higher civilization.
• Encourage long-term investment capital: promote the shift of the capital market toward “patient capital,” offering tax and policy incentives to those investing in long-term research and foundational industries, and creating a priority system for “social construction investors.”
• Use the “social production function” instead of “market pricing” as the standard for distribution: introduce public economic indicators and social welfare functions into resource decision-making, to prevent market signals from misleading the social structure systematically.

The essence of structure does not lie in the concentration of wealth, but in whether the flow of resources serves public construction and the welfare of the people.

4. A Global Framework for Civilizational Collaboration

In the context of globalization, the reconstruction of civilization cannot be limited to a single country, as the parasitic mechanisms will continue to expand in more covert transnational forms. A global system of collaboration to confront these issues must be established:

• Reconstruct the global governance power structure: Break the control of a few powerful nations over discourse and institutional rules. Create a global “builders’ alliance” platform for discourse, and push for developing countries to have more leadership in resource design and technological cooperation.
• Establish a “Global Anti-Parasitism Treaty”: Through international agreements, limit the systematic exploitation of labor and resources by multinational corporations, and curb the global spread of “legally unjust” practices.
• Promote cross-cultural integration of constructive values: Foster mutual understanding and co-building of values among different civilizations, creating a “shared construction ethics” that transcends ideology.

Only by exposing “global parasites” and enabling “global civilization builders” to work in unison, can humanity truly enter a future of co-construction and shared prosperity.

5. Activating Social Construction Organizations: From the Silent Majority to an Actionable Community

Lastly, and most fundamentally, is the need to activate the self-organizing power of civilization builders. If these builders remain silent, fragmented, and isolated, no matter how just the systems and values may be, they will struggle to form substantial checks and balances against parasitic mechanisms.

• Build a Civilization Builders’ Alliance and Artisan Citizens’ Community: Connect the practical, creative, and responsible individuals across various fields to form a new public discourse and collective organizational capacity. In fact, “Yicheng Commonweal” is such an organization.
• Support Anti-Parasitism Citizen Movements: Encourage the use of legal, peaceful, and sustainable methods to expose and confront parasitic structures, promoting gradual institutional change rather than violent rupture.
• Create Builder-Led Digital Spaces and Financial Systems: Build decentralized collaboration platforms and distributed financing systems to break the parasitic control over platforms and credit.

The fate of civilization ultimately does not rest in the hands of the “rulers,” but in the hands of the countless grounded, hard-working artisans.

Conclusion: Who Owns Civilization? Who Determines the Future?

“What does civilization belong to?” This is not just a philosophical question; it is the fundamental choice regarding the future of civilization.

Civilization should belong to those who work quietly, who stay grounded, bear responsibility, and ignite hope—those who, even in the gaps of the system, persist in goodness, uphold justice, and are not swayed by profit. These are the builders of society.

However, the reality is often the opposite. Power over discourse and distribution lies in the hands of a few who excel at manipulating systems and exploiting outcomes. The parasites do not create, yet they define order; they do not contribute, yet they control the rules.

This is a regression of civilization and a significant risk to the human spirit.

Today, we face not only technological and ecological challenges but also the disarray of values and systems. In a world dominated by attention and capital manipulation, the builders have grown silent, and the foundation of civilization is quietly eroding.

But the course of history is never merely a matter of fate—it is also a matter of choice.

The future does not belong to the manipulators but to the builders. The direction of civilization should be written by those who create.

Let us return “the key to civilization” to those who truly deserve it.

At this stage, being a citizen is no longer just a legal status—it is an ideal of character, an institutional role, and a way of existing in society. So, what should a citizen in a mature society possess? And what responsibilities should they take on?

This article puts it simply: power, responsibility, and protection are the three keys that define what it really means to be a citizen in a modern society. They are not only a recognition of rights, but also a call to duty—not only gifts of the system, but tools that forge personal character.

Take away any one of these, and the idea of citizenship falls apart. And without real citizens, you can’t have a truly civilized society.

1. Power: Being recognized means saying “I’m here” in the modern world

For most of human history, power was a privilege held by the few. The rest were managed, sacrificed, or forgotten. It wasn’t until the rise of the modern nation-state that we began to acknowledge a basic truth of civilization: every person has the right to take part in shaping their own future.

Citizen power isn’t a gift—it’s a birthright

Freedom of speech, the right to vote, to hold leaders accountable, to organize, to protest—these aren’t favors handed down by the state. They’re the foundation of the social contract. If a society expects people to follow laws, respect rules, and do their part, it must first give them a voice in creating those rules.

Power is what turns a citizen from a passive bystander into an active owner of society.

A true “modern human” is, above all, someone who has the right to speak up, the strength to stand against injustice, and are entitled to shape the future.

Power is the foundation of happiness

Without power, freedom can be silenced.

Without power, dignity can be crushed.

Without power, happiness becomes a favor—not a right.

Power is the first line of defense for happiness—it is what the system gives us to claim the way we want to live.

That’s why every citizen must understand: my power is proof that I exist. To defend it is not just about protecting myself—it’s about making sure the next generation can still live in the light.

2. Responsibility: Behind freedom lies our response to society

Civilization isn’t just built on “what I want”—it must also be built on “what I should do.”

Without responsibility, power turns into selfishness and abuse. Without accountability, freedom slips into emptiness and destruction.

In a civil society, responsibility isn’t something imposed from the outside—it comes from a place of personal maturity.

Citizen responsibility is an active response to the community

Paying taxes, serving in the military, following the law, caring about public affairs, participating in democracy, respecting others’ rights, supporting the vulnerable—these are not just legal requirements. They represent a core value: I am not just an individual; I am part of society. No one is an outsider. Every time someone chooses inaction, it’s a step toward society’s breakdown.

In a complex and diverse modern society, responsibility isn’t just the foundation for maintaining order—it is the invisible contract that allows trust to flourish among us all.

Responsibility is another path to freedom

Some people misunderstand freedom as “doing whatever I want,” but they forget that only those willing to take responsibility for their choices truly deserve freedom. Social freedom isn’t about “escaping control”—it is about understanding the goodwill behind the rules and asserting yourself within the boundaries.

A citizen’s responsibility reflects their freedom. It is not a form of constraint, but a self-imposed discipline—a weight we choose to bear for the people we care about and the causes we believe in.

3. Protection: The warmth of the system is the bottom line of civilization

While power and responsibility define the moral contract between individuals and society, protection is the system’s core promise to its citizens—it is the safety net that ensures no one falls through the cracks.

Citizen protection is the very reason for a modern state’s existence

No one should lose their dignity because of illness, lose hope because of poverty, or have their future taken away due to where they were born. Education, healthcare, social security, job opportunities, and fair justice are not just “perks”—they are the system’s way of showing basic respect for every individual.

A citizen without protection may have a vote, but lacks real existence; may have rights, but doesn’t live a life of dignity.

Protection doesn’t weaken a person’s abilities—it ensures that everyone has the chance to stand tall, with the strength to chase their own dreams.

Protection is the moral compass of the system

In a healthy society, no one should fall into despair due to poverty or illness, no one should be abandoned because of old age, and no one should have nowhere to turn after being wronged.

A true civil society ensures that every ordinary person—regardless of background, resources, or powerful connections—can live a life of respect and dignity.

This protection is not only the conscience of the system, but also the warmth of society and the very essence of civilization.

The Unity of Power, Responsibility, and Protection

Power, responsibility, and protection are an interdependent and mutually balanced organic whole:

• Power without responsibility is enslavement.
• Responsibility without power is abuse of power.
• Power and responsibility without protection are empty structures.
• Protection without power is charity.
• Protection without responsibility is dependency.

Only when these three work together can true citizenship and the stability of modern society be achieved.

This is the fundamental logic of the modern state: power lifts people’s heads, responsibility upholds their dignity, and protection brings security.

Conclusion: Empowering Individuals, Illuminating Society

The greatness of civilization doesn’t lie in its power, but in its ability to ensure that ordinary people live lives filled with light and warmth.

The ideal of a civil society is this: to regain one’s voice through power, restore dignity through responsibility, and find security through protection.

Each of us is not only a part of this nation but also the master of this era. We have the right to say “no,” the responsibility to say “yes,” and the strength to stand tall without fear of being abandoned in the storm.

Power, responsibility, protection—these three swords of citizenship are not only gifts from modern society, but also the greatest legacy we can pass to the next generation.

Yicheng Commonweal sincerely wishes for everyone to become a citizen of light, wielding these three swords—lifting dignity through the system, defending freedom through responsibility, and securing happiness through protection.

Human civilization is stepping into the “social citizenship era”—a time when people are more aware, systems are stable, and individual rights truly matter.

From obedient subjects to national citizens, and now to social citizens, civilization is no longer measured by empires, power, or flashy technology—it is defined by new values and a better quality of life for all.

In the era of social citizenship, true civilization isn’t measured by towering skyscrapers or military power but by the seamless unity of freedom, democracy, and happiness.

These three values stand as the “trio of civilization”: freedom upholds individual dignity, democracy embodies public reason, and happiness defines the purpose of life. Together, they shape the core values of modern civilization and offer a path for the sustainable development of future societies.

1. Freedom: The Spiritual Awakening from Subjects to Citizens

Freedom is the most fundamental civil right in the era of social citizenship. It means that individuals are no longer subjects of power or mere “tools” in the social structure, but independent entities with the basic rights to think, express, move, and believe.

Throughout history, the idea of freedom has often emerged from the struggles against oppression.

From the silent uprisings of individuals in slave societies, to the defiance of the Church’s authority in medieval Europe, and the birth of the “natural rights” concept during the Enlightenment, freedom has always been the first spark ignited by civilization. Philosophers like Rousseau, Locke, and Kant all echoed a common truth: without freedom, there can be no moral judgment, no accountability, and no solid foundation for a stable society

In the age of social citizenship, freedom is no longer just a privilege for the elite. It should be a fundamental right for everyone. This freedom must be formalized—not the chaotic freedom of “anarchy,” but a lasting freedom safeguarded by the constitution and operating within the rule of law. It must protect individuals from state overreach while also shielding people from the dehumanizing effects of emerging forces like capital and technology.

2. Democracy: The Institutional Foundation of Civil Society

If freedom marks the awakening of civic consciousness, then democracy is the path that institutionalizes this awareness. It is not just about casting votes, but a full system that involves checks on power, public involvement, the rule of law, and transparency in information.

Democracy is essential because it ensures that power originates from the people and ultimately serves the people.

In the age of social citizenship, democracy goes beyond mere formal legitimacy. It cares more about the fairness of both the process and the results. A genuine democracy must embrace diverse voices, allowing policies to be shaped, questioned, and refined through open public debate.

However, making democracy work is no simple task. Today, even though formal democracy is common, populism, information manipulation, and the rise of “digital oligarchies” led by powerful elites, corporations, and tech platforms are gradually weakening the core of democratic systems.

While the right to vote is the foundation of civic participation, without mature civic awareness, critical thinking, and effective platforms for public discussion, this democratic mechanism can easily become an empty form.

These days, everyone has something to say on social media, but the internet also floods us with information, fuels polarized opinions, and spreads misinformation. Traditional ways of participating in democracy have been shaken up by this change, making it clear just how badly we need to rethink and strengthen our democratic systems.

In recent years, democracy has faced even more challenges, with global political chaos and a growing distrust in democratic institutions. As the wealth gap keeps growing, it seems democracy has missed the memo on actually protecting fairness and justice. Some groups have been completely ignored or left out, and surprise, surprise—trust in the system is plummeting. Now, people are looking to authoritarianism or populism as the next big “solution.”

This doesn’t mean democracy is incapable. After all, it is never a perfect system. Democracy itself needs constant adjustment and refinement to meet the demands of the times. The issues that have surfaced actually present an opportunity for progress, pushing society to think about how to improve democratic mechanisms for better fairness and justice.

In the era of social citizenship, democracy is not about casting votes. However, it hinges on fostering deeper civic awareness, strengthening institutional resilience, and supporting the growth of civil society organizations.

To update and strengthen democracy, nations must make long-term investments in education, cultivating independent thinking, critical judgment, and a higher level of social reasoning.

With this foundation, artificial intelligence and social media can function as tools for modern democracy, using data analysis to refine policy decisions, increasing government responsiveness to public opinion, and creating more opportunities for civic participation.

More importantly, governments must continue to support the development of social groups and build effective systems for citizen engagement. People need real and accessible ways to express their concerns, drive change, and take an active role in public affairs through legal and rational means.

Together, these efforts shape a democracy that is more than just elections—it becomes a way of life, reflected in daily participation and a culture of informed public debate.

3. Happiness: The ultimate destination of civilization

Freedom and democracy set the stage, but happiness is the real goal of civilization. It is based on fair political systems and economic growth, but manifested on how people actually experience life, from their well-being and relationships to their sense of purpose.

For centuries, happiness was tied to material wealth. But as society moves into the era of social citizenship, the definition has evolved:

Do people have access to quality healthcare and education? Do they feel safe, included, and treated fairly? Do they have the time and freedom to pursue what truly matters to them? Are they free from fear and scarcity? These are the questions that define what happiness really means.

At this stage, a society’s happiness can no longer be measured by GDP growth alone. Instead, it is reflected in people’s sense of dignity, achievement, social responsibility, and overall fulfillment. This requires a multidimensional approach—one that prioritizes social welfare, fairness, environmental protection, and mental well-being—to build a modern society centered on human dignity.

Happiness cannot be imposed, nor can it be manufactured through material excess or propaganda. It emerges naturally from both personal experience and social conditions, as the true outcome of freedom and democracy.

4. The balance and tension between freedom, democracy, and happiness

Freedom, democracy, and happiness are not separate ideals but a dynamic, interdependent system:

• Democracy without freedom is a façade. When speech is silenced and independent thought suppressed, voting becomes an empty ritual.
• Freedom without democracy is precarious. Without accountability, those in power can strip away freedoms at any time.
• Freedom and democracy without well-being are meaningless. If people are trapped in poverty, fear, and instability, even the most sophisticated political system fails to create a truly livable society.

In reality, these three forces rarely exist in perfect harmony. Some countries eagerly trade democracy for economic efficiency, others wave the flag of democracy while quietly tightening their grip on freedom, and even in the most generous welfare states, a well-padded safety net cannot catch the creeping sense of emptiness.

This ongoing tension is a reminder that civilization is not some neatly wrapped gift but a constant balancing act—one that requires recalibration rather than blind faith in any single ideal.

The real challenge of the social citizenship era is not just to preach freedom, democracy, and happiness but to build a system where they actually hold each other accountable, ensuring a society that is both functional and genuinely livable.

Around the world, many nations are still caught in the grip of authoritarianism and unrest, while others enjoy wealth without security, power without compassion. This reveals a hard truth: humanity has yet to fully transition into the era of social citizenship.

In the midst of such upheaval, every nation, every society, and every individual should ask themselves:

Is our freedom genuine? Is our democracy trustworthy? Is our happiness sustainable?

Only when these three forces—freedom, democracy, and happiness—are balanced, institutionalized, and accessible to all can we truly step into a new era of civilization—one that values individuals, fosters social harmony, and pursues the well-being of all.

Some live in fear, oppression, and deception, simply striving to survive in chaotic times, indifferent to right or wrong. Others live in awakening, dignity, and participation, willing to fight for freedom and rights.

In the structure of today’s society, “living in survival” and “living in democracy” are not abstract philosophical concepts. They are two very real states that exist within national systems, historical progress, and the depths of human nature.

I. Surviving in Fear: The Breeding Ground of Slavery Systems

“Surviving in fear” is not merely a sign of individual weakness, but a widespread result of long-standing authoritarian systems, class hierarchies, and ideological control throughout history. In such a state, human existence is reduced to the mere continuation of the body, stripped of freedom, dignity, and agency.

In many civilizations, feudal and imperial systems have constructed this “survival” breeding ground. For example, China’s centralized system since the Qin and Han dynasties, the military and political rule during the late Roman Empire, and the totalitarian regimes of the 20th century that tightly controlled thought and speech, all created large “silent majorities.”

These people had no rights, no voice, and no way to express themselves—they obeyed not out of belief, but out of fear.

Living in fear also takes a toll on the spirit. When people grow up under authoritarian rule, they start to adopt mindsets like “keep your head down to stay safe,” “the smart ones go with the flow,” or “it’s better to avoid trouble.” This kind of mental numbness is actually a deeper form of oppression than physical control—it gradually strips people of their ability to think for themselves and take action. In the end, they stop asking “why am I living?” and just focus on “how do I get by?”

II. Living in Democracy: Awakening Civic Consciousness and Human Rights

In contrast, “living in democracy” is the product of awakened civic awareness. It is a way of life grounded in the protection of rights, participation in systems, and freedom of speech. In this state, “living” means more than just physical survival—it means having the power to make choices, express opinions, and participate in decisions that affect you.

1. Systemic Protection: Freedom is Not Just an Abstract Ideal

The development of Western democratic systems, particularly marked by the Enlightenment of the 18th century and the American and French revolutions, signaled the shift of “living in democracy” from theory to practice. From Rousseau’s The Social Contract to Lincoln’s “government of the people, by the people, for the people,” democracy transformed individuals from subjects into citizens, giving them the right to participate in governing their nation. Even in imperfect systems, citizens in democratic countries still have legal means to challenge the status quo and the right to voice their dissatisfaction publicly.

2. Mental Awakening: The Foundation of Civil Society

Democracy is more than just a system—it’s a deep cultural and mindset shift. In a true democratic society, people actively seek truth, care about justice, and respect others’ rights. They’re not afraid to challenge the government and are ready to take on public responsibilities. They embrace diverse viewpoints and are open to finding common ground through conversation.

III. Slavery vs. Democracy: The Intersection of History and Reality

History isn’t black and white—survival and democracy often coexist on different levels within the same society. In modern nations, even when democracy is formally in place, there can still be hidden censorship, economic monopolies, and class oppression, leaving some people stuck in a state of mere survival.

At the same time, in more closed-off regimes, there are often movements where the people at the bottom fight for democracy, like the Arab Spring or Hong Kong’s “Umbrella Movement.”

Even in countries where democracy is relatively well-established, economic downturns often bring the risk of authoritarian and fascist ideologies resurfacing. In Germany, for instance, the economic pressure caused by the Russia-Ukraine conflict led to soaring energy prices and a significant drop in real wages, marking the largest decline since World War II. This has created fertile ground for far-right parties like the Alternative for Germany (AfD), whose support surged in 2022 and 2023.

Undoubtedly, current democratic systems still have their flaws. For instance, tech monopolies and capital exploitation are creating a “pseudo-democracy”—people appear to have the freedom to choose, but are actually controlled by algorithms, consumerism, and media manipulation.

Democracy’s “form” is becoming more widespread, but the “substance” is being gradually diluted. This structural alienation is causing some democratic societies to slip back into a state of mere survival.

IV. Why Surviving is Easier Than Living in a Democracy

Surviving in tough situations is more common not just because of oppressive systems, but also because of human nature’s tendency to take the easy way out. When faced with a complex world full of risks and responsibilities, many people choose to obey, stay silent, or avoid confrontation. This is really a fear of “freedom.” Heidegger called it “sinking into nothingness” — when people face the absurdity of life, they just give up on their individuality and blend into the crowd.

On the other hand, living in a democracy requires personal responsibility, critical thinking, judgment, moral courage, continuous learning, and political involvement. It’s a free way of living, but also a lot harder. As Tocqueville said in Democracy in America, freedom requires much more from citizens than authoritarian systems do, because it asks each person to be their own “king,” to take control of their own life and work to build a better society.

Conclusion: The Crossroads of Civilization

When we talk about living, we’are really choosing the direction of our civilization. Will we continue to survive in a world of control, slavery, and silence? Or will we rise towards a life of rights, dignity, and public responsibility? This isn’t just about the systems of any one country—it’s the choice facing humanity as a whole today.

“Surviving” is a result of history’s struggles and a sign that we stopped pushing for real progress. Living just to get by will lead to stagnation and even a step backward for civilization. But “democracy” is the forward leap, a response to our true human nature.

Living in a democracy may be tough, but it is the only path that allows civilization to grow and thrive.

Let’s stop settling for just existing. Instead, let’s live with dignity and purpose. This is the way forward for civilization, and the call of our true selves.

Civilization is not a finished product but a dynamic, ever-evolving process.

This article will take a closer look at the development of human morality and the transformation of civilization, offering a deeper understanding of what civilization truly means.

1. Prehistoric era: the natural emergence of morality

In early hunter-gatherer societies, morality was not a product of philosophy but a necessity for survival. Early humans had to cooperate, divide labor, and share resources to survive in harsh natural environments. Acts of mutual aid, caring for the weak, and respecting elders gradually evolved from strategic survival tactics into shared moral principles within the group.

The cave paintings found in France’s Lascaux Caves show groups of people hunting together. These images are not just early art; they also show how humans began to work together socially.

The “flower burial” discovered in Neanderthal graves reveals their respect for death and appreciation for life. This basic understanding of the supernatural and the meaning of life was the first step toward the development of morality.

2. Ancient Civilizations: The Formation of Systematic Moral Frameworks

With the rise of agricultural civilizations and the establishment of city-states, moral systems began to become more organized and institutionalized. Various ancient civilizations developed unique ethical systems through religion, law, and philosophy.

• In Mesopotamia, the Code of Hammurabi institutionalized the principle of justice, setting clear rules for punishment and rewards to maintain social order.
• In ancient Egypt, the goddess Ma’at symbolized truth and order, requiring everyone to follow justice in life in order to pass through judgment and achieve eternal life.
• In India, the founder of Buddhism, Siddhartha Gautama (Buddha), established compassion, patience, and discipline as the moral foundation through the “Four Noble Truths” and the “Eightfold Path,” emphasizing the law of cause and effect on actions.
• Ancient Greek philosophy elevated morality to a rational pursuit, with Socrates claiming that “virtue is knowledge,” Plato emphasizing that “justice” is the ultimate goal for both the state and the individual, and Aristotle defining “the golden mean” as the core principle of moral practice.

During this period, human civilization shifted from a survival-based existence to a more rational order, with morality becoming a vital foundation for governing states and maintaining societies.

3. The Middle Ages: The Rise and Contradictions of Religious Morality

During the Middle Ages, religion became the absolute center of moral systems. Christianity shaped a new social order in Europe, where everything—from personal ethics to state laws—was based on the Bible. The Church not only established moral guidelines but also promoted social cohesion through religious education, charity, and welfare. However, the Church’s overwhelming authority led to rigid doctrines and religious wars, with the Crusades serving as an extreme example of religious morality in practice.

In the Islamic world, Sharia law regulated economic, justice, family relationships, and personal behavior, while charity was considered a religious duty. During the Abbasid Caliphate, religious ethics did not suppress knowledge but coexisted with scientific prosperity, creating a golden age where culture and morality intertwined.

Buddhism in medieval East Asia played a dual role in both imperial politics and popular ethics. It influenced rulers’ concepts of “benevolent governance” while also serving as a moral force in everyday life.

Yet, religious moral systems were not without contradictions. While they provided a framework for regulating human behavior, they also became tools of control and persecution. Religious trials and the burning of heretics are dark chapters in the moral journey of human civilization.

4. Modern Era: The Awakening of Reason, Human Rights, and Social Justice

The Renaissance and Enlightenment freed morality from the constraints of religion, placing reason and human rights at the center of ethical thought.

• Immanuel Kant proposed that “moral law exists in the human heart,” asserting that individuals are self-disciplined moral agents.

• Jean-Jacques Rousseau emphasized the “social contract,” arguing that the legitimacy of the state comes from the will of the people.

• The U.S. Declaration of Independence and the French Declaration of the Rights of Man and of the Citizen were the first to establish freedom, equality, and human rights as the foundation of morality and law at the national level.

However, the Industrial Revolution brought about capital expansion, labor exploitation, child labor, and rising wealth inequality, once again posing a moral challenge. The rise of workers’ movements and Marxist thought proposed ideas like “distribution according to labor” and “abolition of exploitation,” which place social justice back at the heart of moral discourse.

Thus, modern civilization transitioned from religious rule to rational governance and, eventually, to a focus on social justice. Yet, this shift also planted the seeds of conflict between capitalist logic and social responsibility.

Modern Civilization: Globalization and the Multidimensional “National Citizen” Moral System

Modern civilization has entered an era of globalization and rapid technological development, which presents profound challenges to both traditional religious moral systems and early rational moral frameworks.

• Globalization has broken down national borders, while technology has removed the constraints of time and space. Modern citizens are no longer just subjects of national law. They are also members of a global ethical community. A new moral system for national citizens, built on the foundation of law, centered on human rights, and driven by creativity and public responsibility, is emerging.

• Globalization compels humanity to confront cross-cultural ethical issues, with challenges such as environmental protection, global trade fairness, climate change, and data privacy no longer confined to a single nation’s perspective.

• Documents like the Universal Declaration of Human Rights, the Paris Agreement, and global governance frameworks are gradually building an international ethical consensus. Countries must now seek a balance between their national interests and global ethical responsibilities.

The modern moral system for national citizens is built upon four key pillars:
a. Legal protection and moral self-awareness: Citizens are not only required to follow the law but also to internalize self-discipline and moral responsibility.
b. Unity of personal creativity and social responsibility: Innovation must balance the pursuit of personal achievement with consideration for the greater social good.
c. Diversity and conflict resolution mechanisms: The system incorporates strategies to address the conflicts arising from cultural differences and promote inclusivity.
d. Continuous reflection and moral innovation: Given the rapid pace of technological and societal change, the moral system must have the capacity for self-correction and adaptation.

At the same time, the modern moral system faces several challenges: conflicts between national interests and global ethics are becoming more apparent, capitalism is widening the wealth gap, cultural globalization is threatening local identities, and technology is advancing faster than our ethical guidelines. Issues like AI ethics, gene regulation, and data sovereignty are pushing us to create a flexible, ever-evolving global ethics platform.

Looking ahead, global ethical unity will be the goal, and national moral systems will expand beyond borders, forming a shared responsibility framework for “global citizens.”

In the future, moral decision-making will be more democratic, public well-being will be a key measure, and ethical systems will be designed to self-correct and adapt to changes. These will be the hallmarks of future civilizations.

Conclusion

Looking back on human history, morality has always been the invisible force driving societal progress. From primal survival instincts to religious ethics, from rational legal systems to the moral framework of global citizens, humanity has constantly asked, “What is justice? What is good?”

However, each era’s moral system has faced its own limitations. Religious morality brought about doctrinal rigidity and persecution; rational ethics couldn’t fully resolve issues like capital exploitation; globalization has introduced new conflicts over fairness and sovereignty.

The modern moral system for national citizens is humanity’s latest attempt in the context of globalization and technological revolution. It is both the highest product of civilization and an unfinished experiment.

Only through continuous reflection, self-correction, and the collective participation of all humanity can this system evolve towards perfection, ultimately becoming a guiding light for a more just, harmonious, and sustainable future for human civilization.

I. Impact and Harm to the Individual: Stripped Identity and Fragile Existence

1. Identity Crisis

By renouncing or losing civil rights, individuals lose their formal connection to the state and society. This loss of identity can trigger profound psychological and social issues.

A report from the United Nations High Commissioner for Refugees (UNHCR) reveals that more than 4.5 million people around the world are stateless. Without formal identity, they are unable to obtain passports, vote, or access social services, leaving them in a state of extreme instability. The loneliness and sense of helplessness that come with losing their identity cause them to become increasingly disconnected from society, with some even nearing the brink of psychological breakdown.

2. Deprivation of Basic Rights

Civil rights are essential for securing basic rights like education, healthcare, and employment. Without these rights, an individual’s living conditions can deteriorate dramatically.

According to data from the Pew Research Center, there are approximately 11 million undocumented immigrants in the United States. Lacking citizenship, they are unable to work legally or access healthcare benefits. Many are forced to take low-wage, high-risk jobs and lack legal protection when facing discrimination or exploitation.

This issue is prevalent across the globe. The lack of citizenship often results in the loss of basic life necessities, leaving individuals marginalized by mainstream society.

3. Mental Health Risks

Long-term loss of identity and social isolation can lead individuals to develop psychological issues such as low self-esteem and depression.

In Japan, over 1 million people have chosen to cut themselves off from society and stop fulfilling their civic duties. They live in isolation, often feeling disappointed by society. This leads to deep loneliness, and many eventually decide to end their lives.

II. Impact and Harm to the Family: Economic Burden and the Struggles of Intergenerational Inheritance

1. Increased Economic Burden

When a family member loses their civil rights or chooses to forgo their social duties, their basic needs, such as healthcare and housing, often fall on other family members, increasing the economic pressure on the entire household.

For example, in countries like Turkey and Lebanon, many Syrian refugee families are unable to access healthcare and education services due to their statelessness. With limited resources in these countries, many refugee families are forced to live in makeshift camps, and children lose the opportunity to attend school. At the same time, parents, struggling to make ends meet, are often forced to send their children to work, creating a vicious cycle.

2. Breakdown of Family Relationships

The loss of civil rights can also trigger conflicts over values within the family, potentially leading to estrangement between family members.

For example, in Europe, some young people from Muslim families, especially second-generation immigrants, are influenced by extreme religious ideologies. They refuse to participate in democratic elections, oppose secular laws, and some even join extremist groups like ISIS. This not only disrupts harmony within the family but also leads to the family’s isolation within the local society.

3. The Ongoing Intergenerational Struggle

When parents lose their identity, it often affects their children’s future. For example, children of undocumented immigrants may not be able to get a good education because they don’t have legal status, making it harder for them to escape poverty.

Many children of undocumented immigrants are called “dreamers.” Despite being born or raised in the United States, they can’t obtain legal residency due to their parents’ status and face the threat of deportation.

III. Social Impact: Resource Imbalance and Trust Crisis

1. Inequitable Distribution of Social Resources

When some people lose or give up their civil rights, their needs and burdens are often still shouldered by society. This leads to an imbalance in resource distribution, fueling social conflicts.

During the 2015 European migrant crisis, countries like Germany and Italy struggled to cope with the large influx of stateless migrants, which overloaded their social welfare systems. The German government had to urgently mobilize funds and resources to build temporary shelters, but it was still difficult to provide basic services such as housing, healthcare, and language training in a timely manner.

Local residents felt that social order was being disrupted and became frustrated with the strain on welfare resources caused by migrants. This led to a rise in populism and anti-immigrant sentiments. Many feared that the influx of refugees would increase the burden on social services and take away employment and education opportunities from locals.

2. Weakened Social Cohesion

The loss of civil rights prevents certain groups from participating in social governance, causing a decrease in overall social cohesion.

In Japan, the voter turnout among young people has been consistently low in recent years, even falling below 50%. For example, in the 2022 House of Representatives election, the voter turnout for those aged 18-29 was just 46%, while the turnout for people aged 65 and older reached 71%.

This significant generational voting gap has led to policies that clearly deviate from the needs of young people. For example, the Japanese government has significantly increased pension and healthcare spending in recent years, while investment in areas such as youth employment, education, and housing has been relatively insufficient. Some young people even complain that their taxes are mainly used for pensions, while their own interests are overlooked.

3. Increase in Crime Rates and Social Instability

Groups without civil rights, facing economic struggles and marginalization, are more likely to turn to crime or extremism. For example, in the suburbs of France, immigrant communities have been left out for years and struggle to fit into mainstream society. As a result, some young people have joined violent protests or criminal activities, causing more public safety issues.

IV. Impact on Human Civilization: Setback in Democracy and Equality

1. Erosion of Democratic Institutions

When some individuals voluntarily or are forced to withdraw from public affairs, the representativeness and legitimacy of democracy are weakened.

In the United States, due to various socioeconomic factors, the voter turnout among low-income and minority groups is usually lower than that of higher-income and white populations. As a result, their representation in political decisions is relatively weak, and the interests of different groups may not be equally reflected.

In India, due to cultural traditions and biases, women are often excluded from public participation, and very few women enter decision-making systems in public affairs. Therefore, women’s needs are not heard, and policies and laws are often biased towards men, which is extremely detrimental to the situation of women in India.

2. Regression in Equality and Inclusion

The loss of civil rights further marginalizes vulnerable groups and hinder the development of fairness and inclusivity in society.

According to the United Nations, more than half of the stateless children worldwide are unable to access basic education, which severely limits their future opportunities. This is not only an individual tragedy but also a huge waste of human potential and resources.

3. Stagnation and Risks in the Progress of Civilization

Civil rights are essential for advancing civilization. As more people choose to withdraw or are excluded, society’s ability to innovate and move forward is diminished.

Innovation often comes from the participation and interaction of citizens across all sectors of society. When there is an imbalance in the representation of voices and a decline in civic autonomy and engagement, it becomes difficult to spark vibrant social creativity.

V. Solutions: Restoring the Balance Between Civil Rights and Responsibilities

The loss or abandonment of civil rights is not just a problem for individuals and families, but it also threatens social stability and the progress of civilization. To address this, we need a range of measures at different levels. This includes raising awareness on both an individual and cultural level, as well as creating policies and innovations in systems to restore the balance between civil rights and responsibilities, helping society grow in harmony.

1. Raising Civic Awareness: Awakening Consciousness of Rights and Responsibilities

Education is a key tool in shaping civic awareness. Through school education, community training, and public campaigns, we can help people understand the value of civil rights and the importance of fulfilling civic duties. Specific measures include:

• Adding “Civics Education” courses to the educational system, covering topics such as rights, duties, and democratic participation.

• Using social media and public advertisements to spread civic awareness, such as through short videos showcasing elections, charity events, and other examples to inspire more people to actively participate in social affairs.

In addition, the exercise of civil rights must be combined with social responsibility. By fostering a culture that respects rules and the rights of others, we can establish a healthy balance between rights and duties.

For example, Nordic countries have cultivated a strong sense of social responsibility among citizens through education and cultural traditions. This has led to high levels of participation in voting and public service activities. It also ensures the protection of social welfare policies and help forge a society that values both rights and responsibilities.

2. Provide pathways to legalization: Grant citizenship to marginalized groups

Stateless individuals (such as stateless persons or undocumented immigrants) are often excluded from the civil rights system due to policies or historical reasons, which causes wasted social resources and accumulated conflicts. To address these groups, reasonable pathways for legalizing their status should be established. Specific measures include:

• Simplify the legalization process: Provide citizenship or long-term residency opportunities for individuals who have lived in a country for an extended period without legal status, such as allowing them to apply for legal status after residing for a certain number of years.

• Strengthen international cooperation on statelessness: Promote regional or global agreements to facilitate the identification of stateless individuals and ensure they receive basic rights protections.

Develop special protection measures for vulnerable groups like stateless children and refugee women to ensure their basic rights are not deprived due to their status. For example, South Africa’s “birth registration program” provides legal identity to all newborns, even if their parents are undocumented or stateless, ensuring children still have access to education and healthcare and helping them integrate into society.

3. Enhance social inclusivity: Reduce identity gaps and marginalization

The loss of civil rights is often accompanied by social discrimination and marginalization. To reduce unfair treatment based on identity differences, we can promote the integration of diverse cultures and encouraging equal dialogue. Specific measures include:

• Promote cultural diversity and equality in businesses, schools, and communities to increase acceptance of people from different backgrounds.

• Organize cultural exchange events to promote mutual understanding and respect between local residents and immigrants or refugees.

Additionally, by providing more public resources and services, we can lower the barriers for stateless or marginalized groups to integrate into society, helping them gradually regain or obtain civil rights.

For example, the German government provides free language courses and vocational training for immigrants and refugees to help them adapt to local society and integrate into the economic and cultural life. This policy reduces social isolation among immigrants and, in the long run, will strengthen general social cohesion.

4. Strengthening the legal system: ensuring the implementation and supervision of civil rights

By improving the legal system, clearly defining the scope of citizens’ rights and protective measures, we can ensure that everyone can equally enjoy basic rights and not be unjustly stripped of their identity or rights. Specific measures include:

• Reinforce anti-discrimination laws to prevent the deprivation of civil rights based on race, gender, religion, identity, or other factors.

• Establish a mechanism for restoring identity, providing a legal channel for individuals whose civil rights have been wrongfully revoked to appeal and seek redress.

At the same time, identity issues often involve cross-border or regional matters, requiring international cooperation to address, such as refugee acceptance and stateless persons registration.

5. Encouraging citizen participation: fostering responsibility and ownership

By creating diverse participation mechanisms, more people can find their place in public affairs and feel their self-worth. Different countries and regions require specific designs.

A great example is Switzerland. Through frequent national referendums, the Swiss government allows every citizen to directly participate in key national decisions, greatly enhancing citizens’ sense of ownership and political engagement.

On the other hand, citizen participation should start from a young age. Young people are the future of society, and through school activities, volunteer services, and other forms, they should be introduced to public affairs early on to develop a strong sense of responsibility. Data shows that once people form habits of civic awareness and participation, they are more likely to continue throughout their lives.

Conclusion

Civil rights are not only a guarantee and symbol of individual dignity but also a fundamental foundation for social fairness and the advancement of civilization. Whether voluntarily relinquished or forcibly taken away, the loss of civil rights has profound negative consequences. To address the loss or abandonment of civil rights, society must take comprehensive action through education, policy, and culture. This includes raising awareness, providing pathways to legalization, enhancing social inclusivity, improving legal systems, and encouraging civic participation. By establishing a societal framework that balances rights and responsibilities and promotes inclusion and fairness, we can ensure that everyone equally enjoys civil rights while fulfilling corresponding duties.

Throughout history, humanity has moved from the production of individual labor to collective cooperation and from isolated creation to shared development. As emphasized by Civic Studies, the role of a citizen is not merely that of a passive recipient of state policies, but also a driving force behind the progress of civilization. The rise of the social citizen marks the shift from the practice of “national citizenship” to the higher level “social citizenship,” reflecting a key indicator of societal advancement, improved welfare, and civilization’s growth.

I. The Relationship Between Capitalization and Civic Studies

In modern society, capitalization is a key issue that many nations are facing. While it has driven economic growth and resource accumulation, it also presents new challenges. Some countries are questioning whether all forms of capitalization serve the collective good. Civic Studies offers a unique perspective: true value lies not in endless capital expansion, but in using capital to improve citizens’ quality of life and ensure long-term social welfare. 

In fact, the history of civilization is closely tied to capital development. However, blindly pursuing capital liberalization doesn’t equate to true social progress. Civic Studies focuses not just on economic growth, but on how capital can support citizens’ welfare and societal advancement. It highlights the role of the “social citizen,” helping individuals understand their role in society and the balance between capital and social welfare.

 II. Social Citizens in a Capitalist System

In a society dominated by capitalism, people’s understanding of capital varies widely. Some believe that national citizens should fully comply with capitalist rules, while others argue that people should think independently, considering the broader social impact of capital. Civic Studies introduces the concept of the “social citizen,” emphasizing that citizens are not just consumers and producers of capital, but key drivers of social development and civilizational progress.

Therefore, in a capitalist system, the goal of Civic Studies is not to blindly accept capitalist logic, but to cultivate civic awareness. By fostering judgment and responsibility in economic activities, citizens can realize their rights and duties, paving the way for true social progress amidst capital liberalization.

III. The Core of Civic Studies: From National Citizen to Social Citizen

In an increasingly globalized and interconnected world, the idea of a “global citizen” has gained traction, suggesting the removal of borders and cultural differences to create a unified global community. However, Civic Studies emphasizes that before we can fully embrace globalization, we must first focus on developing “social citizens” — individuals who are actively engaged with their social groups and nations, moving from passive involvement to actively making changes. This form of civic identity is the foundation of future social structure, representing shared interests, responsibilities, and the collective welfare.

Social citizenship is not just an abstract concept, but a practical necessity for social progress. Civic Studies explores how to strengthen social welfare through collective consciousness, ensuring fairness and justice for all. Citizens are not only integral to their nation but are the building blocks of society itself. Only when these “building blocks” are vibrant, responsible, and engaged can true societal progress be achieved.

Therefore, the core of Civic Studies lies in transforming the role of the citizen from a “national” to a “social” one, where individuals contribute not only to national welfare but also have the ability and responsibility to create shared well-being on a larger scale.

IV. The Role of Civic Studies in Social Welfare Production

Civic Studies plays a crucial role in promoting “social welfare production” — not just maintaining existing welfare systems, but continually innovating and improving the quality of welfare. Social welfare production is seen as an ongoing process of human civilization development. Civic Studies argues that citizens should not only be recipients of welfare, but also the generators. The smooth functioning of a civic society relies on the active participation and contribution of each individual.

Specifically, social welfare production involves more than just the distribution of material wealth. It is a system built on fairness and social justice. Civic Studies encourages citizens to contribute to the welfare system through public labor, civic activities, volunteerism, and community development. By creating and sustaining this system, citizens not only become beneficiaries of welfare but also its producers, enhancing overall societal well-being and satisfaction.

V. The Contribution of Civic Studies to Civilizational Progress

From the perspective of Civic Studies, the progress of civilization is not solely measured by economic profits but by mental progress. As citizens, we hold the right to participate in society and make decisions, while also bearing the responsibility for its development. The core goal of Civic Studies is to drive sustainable civilizational progress through the collective efforts of individuals.

The contributions of Civic Studies to civilization’s advancement are multifaceted. Firstly, the awakening of civic consciousness encourages individuals to respect others and value the collective good. Secondly, cultivating social citizenship leads people to consider not only their personal interests but also the welfare and future of society. Civic Studies helps us move beyond the mindset of “maximizing personal gain” and understand that our individual fates are intertwined with that of society. By fostering a sense of responsibility, Civic Studies can guide society toward greater fairness and inclusivity.

VI. The Ultimate Goal of Civic Studies: A Sustainable and Harmonious Society

The goal of Civic Studies is to create a harmonious, sustainable society that prioritizes human well-being, social fairness, and creativity, rather than just economic growth. In this ideal society, citizens enjoy rights and the freedom to create, while also fulfilling their duties, forming a collective responsibility toward society and future generations. The awakening and shared understanding fostered by Civic Studies allow individuals to contribute to both their personal fulfillment and the greater good of society.

As civic consciousness grows, positive changes will gradually unfold across all sectors. Education will shift from merely imparting knowledge to nurturing a sense of social responsibility. Businesses will not only focus on profit but also contribute to social welfare production and service. Government policies will prioritize long-term societal benefits over short-term economic gains. Civic Studies promotes a deep, societal transformation, guiding us toward a better, more responsible citizenship and a more sustainable future.

Conclusion

Civic Studies is not only an academic theory but a practical approach to building a better future society. It frees us from the constraints of capitalism and presents a vision of society that transcends mere economic interests: a society that respects citizens’ creative rights, emphasizes social welfare and responsibility, and values the contributions of individuals to the collective good. This society is built on shared welfare, where citizens, through mutual understanding and cooperation, create an inclusive, sustainable, and vibrant environment.

By promoting Civic Studies, we can foster citizens with greater social awareness and moral responsibility, guiding humanity toward a more civilized and sustainable future. Civic Studies improves our civic life by liberating us from the limitations of “maximizing personal gain,” leading us into a society where mutual care and support form the foundation of a stronger, more connected community.

Over the past few decades, education has been widely regarded as the primary path to success. However, traditional systems and methods of teaching have faced long standing issues. Knowledge and educational monopolies have concentrated quality resources among a select few, leaving the majority—and especially marginalized communities—with limited access to equal educational opportunities. This imbalance in resources not only deepens social inequities, but also reinforces class divisions, turning education into a tool for filtering rather than fostering growth and shared advancement.

However, the emergence of social quality education is offering a fresh perspective on what future education can look like. This approach is designed to develop well-rounded, socially responsible citizens by integrating knowledge, skills, values, and cultural understanding. It aims to overcome the limitations of traditional education, dismantling monopolies in both knowledge and opportunity and building a future that everyone can contribute to and benefit from. This model has several unique characteristics and benefits that promise a more inclusive educational landscape.

1. Decentralized Distribution of Educational Resources

At its core, social quality education aims to decentralize the distribution of educational resources, moving away from centralized systems. By blending online and offline methods, this approach overcomes barriers of location and economic status, providing more learners with equal access to education. For instance, online courses, community learning centers, and open classrooms allow high-quality knowledge to be accessible beyond the confines of any single institution or region. Anyone with the desire and motivation to learn can now access valuable educational resources through a range of diverse channels.

2. From Knowledge Transfer to Holistic Development

Traditional education has long emphasized knowledge transfer and academic performance, often overlooking the cultivation of well-rounded individual qualities.Social quality education, however, focuses on fostering critical thinking, creativity, communication skills, and a sense of social responsibility.This approach not only enhances individual adaptability and competitiveness in a complex, evolving world but also promotes understanding and collaboration among people.

In future educational systems, students will not be passive recipients of information. Instead, they will actively engage as participants and explorers in their learning. Through project-based learning, experiential education, and community service, learners can develop practical skills and social awareness by addressing real-world challenges—applying knowledge in meaningful, impactful ways.

3. A Culture of Openness and Collaboration in Learning

One major consequence of monopolized knowledge and education has been a closed, competitive learning culture. Future social quality education envisions a culture of openness and collaboration, where people from diverse fields and backgrounds are encouraged to connect, share, and expand knowledge together. In this approach, knowledge is no longer seen as a scarce, competitive resource but as a public asset that can be shared and co-created.

For example, future education could utilize open-source knowledge libraries, global educational partnerships, and interdisciplinary learning platforms to foster more frequent and meaningful exchanges among learners. Through shared learning and collaborative creation, education becomes a collective endeavor, accessible to all rather than a privilege reserved for a few.

4. Integration of Beliefs and Values

Social quality education goes beyond teaching knowledge and skills. It emphasizes the cultivation of beliefs, values, and cultural literacy. In a rapidly changing world, where society faces issues of value confusion and crises of belief, future education must support learners in finding inner strength and a clear sense of purpose. By exploring topics such as social ethics, diversity of beliefs, and global responsibility, social quality education can offer learners mental guidance, helping them develop a strong sense of direction and purpose in both their personal and professional lives.

5. The Concept of Lifelong Learning

Future education will no longer be confined to specific stages or age groups. Instead, it will embrace a lifelong process of continuous learning. Social quality education promotes the idea of “lifelong learning,” transforming education into a way of life and a driving force for personal growth. Through ongoing learning, individuals can adapt to a rapidly changing social environment while nurturing their enthusiasm for self-improvement and contributing to society.

Within this framework of lifelong learning, schools will no longer be the sole venues for education. Workplaces, communities, and online platforms will also serve as extensions of the learning experience. Everyone will have the opportunity to create personalized learning plans based on their interests and needs, enabling genuine self-education and personal development.

The allure of future education lies not merely in the transfer of knowledge, but in its role as a transformative process that breaks monopolies and fosters sharing within society. Social quality education establishes a foundation for a future accessible to all through decentralized resource distribution, holistic skill development, an open learning culture, the integration of beliefs and values, and the concept of lifelong learning. In this educational system, learners can truly step outside traditional frameworks, exploring and growing freely, while collectively advancing societal progress and enhancing human well-being.