Rethinking Civilization: From Exclusion to Inclusion

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Yicheng · Nov 26, 2024
The reason why people are unhappy is because they are excluded in certain civilization systems in the society.

Reflection One: People are often excluded by the civilization systems in society.

Reflection Two: The reason people are unhappy is because they are excluded by the civilization systems in society.

Reflection Three: Yicheng Commonweal strives to identify and break the barriers of civilization, allowing everyone to share the fruit of civilization and societal progress.

The civilizational system in modern society governs management, order, and growth. Beyond systems and technology, it encompasses cultural values, social norms, and power structures, influencing individuals’ survival, happiness, and societal integration.

As a result, what appear to be highly efficient and advanced systems often exclude many, marginalizing them in a society that preaches fairness. Such exclusion is a violation of individual rights and a question to the meaning of civilization itself.

The Paradox of Civilization Systems

The progress of civilization is often accompanied by the neglect of certain groups, especially in the highly organized and technological context of modern society. lt leads to their “silent” existence within these civilization systems.

1. Exclusivity of Rules and Standards

At the heart of civilization systems lies a framework of rules and standards. However, the widespread application of these rules often overlooks the inherent differences between members of society. 

A clear example of this is the education system. Educational systems typically operate on a standardized talent-selection mechanism, aiming to provide equal opportunities for competition. In practice, however, this system favors families with cultural capital and educational resources, thereby excluding disadvantaged groups who lack such resources.

For those from impoverished or marginalized backgrounds, the scarcity of educational resources makes it difficult for them to compete with mainstream society. This gap often begins in early childhood, as they lack access to quality cultural experiences and struggle to acquire the same education and skills as their wealthier counterparts. 

2. The Indifference of Technological Progress

While technology has driven the rapid progress of civilization systems, it has also deepened the sense of alienation between individuals and the systems that govern them. For instance, the widespread digital public services has boosted efficiency, but it has also overlooked those unable to access or adapt to new technologies—particularly the elderly and economically disadvantaged groups. This “indifference” of technology has pushed them further to the fringes of society, creating a divide known as technological exclusion.

3. Cultural Dominance and Its Hidden Hegemony

Civilization systems are often underpinned by the value orientations of mainstream culture, which tend to suppress diverse perspectives. In the era of globalization, many cultural and social systems struggle to accommodate different values and cultural expressions effectively. Immigrants, ethnic minorities, and groups with diverse genders and sexual orientations frequently face marginalization due to their cultural backgrounds, lifestyles, and beliefs.

This exclusion goes beyond laws and policies, manifesting in everyday life through subtle social biases and the rejection of other cultures. While modern society advocates for inclusivity and diversity, mainstream cultural norms and values often impose constraints on minorities. This creates barriers to their full integration into society and leaves them disadvantaged when it comes to accessing cultural and economic resources.

The Impact of Exclusion in depth

1. Psychological Challenges for Individuals

Excluded groups often experience feelings of powerlessness and isolation. This exclusion is not only reflected in the lack of material resources and opportunities but also profoundly affects an individual’s psychology and sense of identity. Those who remain in lower social strata for long periods frequently lack access to quality education, cultural activities, or social networks. This absence of cultural capital and social experience widens the perceived gap between them and mainstream society, gradually eroding their trust in and sense of belonging to the larger community.

For example, low-income workers who face prolonged unemployment often find themselves overwhelmed by the complexities of social welfare application processes. This sense of frustration can lead them to withdraw entirely, further entrenching their marginalization. Over time, the accumulation of such exclusion can result in serious psychological challenges, including self-doubt, depression, and anxiety, creating a vicious cycle that exacerbates their isolation.

2. Triggers of Social Instability

Exclusion not only harms individuals but can also pose a threat to social stability. Groups that are excluded by the system often form subcultures. While these groups may appear non-mainstream or marginalized on the surface, they represent deeper issues and contradictions within the social structure. 

For instance, impoverished communities in urban areas may become breeding grounds for gang organizations, where members may resort to illegal activities as a means of asserting their social presence. As this opposition accumulates, it can lead to larger-scale social conflicts. A clear example of this is the rise of populism, where the dissatisfaction of lower-income groups is often exploited by political forces, resulting in a rebellion against the “mainstream” class.

3. Internal Drain and Decline of Civilization Systems

When a portion of the population is excluded from the civilization system, this exclusion itself intensifies resource waste and reduces the system’s efficiency. Groups that are unable to fully participate in social and economic activities cannot contribute their potential labor and creativity to society, ultimately becoming a burden. 

For instance, a large number of children who are not in school represents a loss of future labor, and gaps in the social security system can lead to higher management costs. This not only hampers the overall development of civilization but also weakens social cohesion.

Ethical Reflections on Civilizational Exclusion

On the surface, exclusion seems to stem from imbalances in the distribution of resources and rights. However, on a deeper level, it unveils the ethical misalignment and value confusion embedded within the progress of civilization.

1. The Flaws of Efficiency-Driven Systems

Modern civilization systems prioritize efficiency as their core objective. This focus has undeniably driven social progress, enhancing productivity and optimizing resource use. Yet, an efficiency-first approach often disregards the diversity and unique needs of individuals. When systems operate through standardized and centralized mechanisms, they risk sidelining those who don’t conform to “mainstream” norms or who lack sufficient empowerment. 

For instance, urban development frequently prioritizes large commercial hubs and economic projects while neglecting the fundamental needs of grassroots communities. Although the pursuit of efficiency has its merits, if left unchecked, it may sacrifice individual rights and destabilize the equilibrium of broader societal development.

2. The Double-Edged Sword of Instrumental Rationality

Modern civilization systems inevitably rely on instrumental rationality, which treats individuals as measurable, analyzable, and controllable entities. While this approach has improved the organization and efficiency of social systems, it risks oversimplifying the complexity of human nature and ignoring people’s spiritual and emotional needs.

The labor market treats human resources as production units to maximize efficiency, but often neglects workers’ dignity and well-being. The dominance of instrumental rationality has led systems to become cold and mechanized in their pursuit of efficiency.

3. Structural Neglect of “the Other”

As philosopher Emmanuel Levinas said, the existence of the “Other” is the starting point of morality. However, in the fast pace of civilization’s development, biases often marginalize voices outside the mainstream. Immigrants and minority groups, for instance, are frequently overlooked, with their rights and quality of life starkly differing from the majority, and the system lacks adequate mechanisms for inclusion and balance.

This neglect is not intentional but stems from the system’s inability to accommodate minority perspectives in its pursuit of efficiency and standardization. As a result, these “Others” are marginalized, sometimes deliberately ignored, deepening social inequality and eroding the diverse values of the civilizational system.

Ways to Resolve the Problem

1. Redefining Human-Centered Systems

The design of civilizational systems should shift from serving the “majority” to serving “everyone”, with a focus on the needs of vulnerable groups. By including individual growth in social decisions, we can better support citizens’ well-being, reduce social unrest, and foster sustainable development. 

For instance, the government might introduce diverse educational assessments to provide suitable pathways for students of varying backgrounds, and the healthcare system should strengthen community outreach to address the health concerns of marginalized populations.

2. Structural Reforms for Systemic Inclusivity

To tackle exclusion, it is crucial to implement comprehensive and structural reforms, particularly in the areas of legal protections and the universal accessibility of public services. Reforms should ensure that the basic rights of all groups, particularly marginalized ones, are legally protected. Moreover, public service processes should be optimized to guarantee that everyone—especially vulnerable populations—can equally access societal resources.

3. Cultural Identity and Social Dialogue

The foundation for dismantling cultural hegemony lies in acknowledging diversity and creating platforms for dialogue between mainstream and minority cultures. For example, promoting multicultural education and spreading the values of inclusivity and understanding through media and community initiatives. 

One such example is Canada’s policy of integrating multicultural education at all levels of schooling, ensuring that students are exposed to diverse cultural backgrounds, knowledge, and histories.This policy not only increases social acceptance of minority groups but also reduces the cultural tensions that often lead to social exclusion and discord.

In addition, it is essential to listen to the voices of marginalized communities. Their experiences and needs should be considered as a vital part of social and cultural progress, driving us toward a more inclusive and cohesive society.

Rebuilding Social Consensus

The exclusion inherent in civilization systems reflects not only institutional shortcomings but also the fragmentation of social consensus. Therefore, addressing this issue requires the reconstruction of a social consensus based on mutual support and coexistence.

1. A Multidimensional Definition of Civil Progress

Traditional definitions of civil progress are often tied to economic growth and technological progress, but these metrics fail to encompass the needs of all members of society. Civil progress should be redefined as advancements that respect and accommodate individual differences, rather than simply a measure of material advancement or cultural export. In this new framework, the presence of marginalized groups is not seen as an anomaly but as an integral and enriching component of civilization’s broader meaning.

2. Reshaping Social Structure for Balance

The inclusivity of civilization systems can only be realized through adjustments in social structure. At present, the distribution of social resources is heavily skewed towards a small elite and power centers, while the general public and marginalized groups are systematically overlooked. To address this, policy measures such as progressive taxation and universal basic income programs should be introduced to ensure that vulnerable groups can also benefit from the advances of civilization.

3. Changing Societal Values

Overcoming exclusion in civilization demands a deep transformation in societal values. Education and cultural institutions should guide the public to recognize that everyone’s right to exist and dignity deserves respect, regardless of identity, background, or ability.

For instance, community collaboration projects, public welfare activities, and cross-cultural exchanges can be used to foster greater understanding and trust between different social groups, thereby reducing societal division and opposition.

From Exclusion to Symbiosis: A Vision for the Future of Civilization

Addressing the exclusionary aspects of civilization systems is a complex challenge that requires a fundamental shift in society—from awareness to action. The civilization of the future should be a symbiotic system, where every individual is valued as an essential part of the whole.

1. Building an Open System

The civilization system of the future must be open, able to actively absorb diverse voices and quickly adapt to the varied needs of society. In this process, more social organizations and individuals should be involved in decision-making on public affairs, ensuring that the design and operation of the system account for the interests of a wider range of groups and generate greater social welfare. Public policies should not rely solely on experts and bureaucrats but should actively seek input from all levels of society, especially the voices of marginalized groups.

2. Spiritual Dimensions of Civilization

A truly civilized society is not only materially prosperous but also spiritually fulfilled. Future civilization should focus more on people’s inner needs—such as security, belonging, and self-actualization—by integrating human-centered principles into system design.

Encouraging social participation and individual expression, and providing opportunities for interaction, will help everyone feel needed and recognized. Social groups should promote public cultural activities and volunteer projects, ensuring that everyone benefits from social welfare and contributes to the development of community and civilization.

3. Reconciliation between Civilization and Nature

The exclusionary tendencies of civilization are not only social but also environmental. As modern civilization advances, it often overlooks the damage to ecosystems and the overuse of natural resources. If future civilizations fail to address these issues, they risk undermining the well-being of all humanity. Therefore, ecological sustainability should be a central focus of future civilizations, promoting a balance and harmony between human development and the natural world.

Conclusion

The exclusion present in our civilization systems highlights a core problem: although civilization is meant to serve everyone, it often fails to do so in practice. To address this, we must approach the challenge with greater courage and wisdom, redesigning civilization to create a genuine, inclusive home for all. The true purpose of civilization is not to enforce perfect rules, but to accept and nurture imperfect lives. Only when every individual can experience dignity and belonging within society can we truly claim to have achieved a civilized world.

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幼少期の生存競争という禍:近代東アジア儒教社会における教育の見えざる閉塞と文明的リスク

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Kishou · Jul 2, 2025

序章:文明の奥底に潜む静かな病巣 表面的には、日本、韓国、シンガポールといった東アジアの儒教文化圏諸国は、社会秩序が保たれ、治安も良好で、教育制度も整備されており、現代文明の「東洋型モデル」として称賛されている。しかし、この整然とした外観の裏には、長期的かつ構造的な文明の陥没とも言える「幼少期の生存競争型教育」という深刻な問題が潜んでいる。 この現象は、近代以降の国家建設と産業化の過程において、儒教文化が功利主義的かつ階層的・服従的に利用されたことに起因する。子どもたちは人格が未発達のうちから、生存競争や現実的成果を求められ、「夢見る権利」や「探求する自由」を奪われ、最終的には制度社会の「効率的なツール」として機能するよう仕向けられていく。 一、東アジア儒教社会における幼年期生存競争教育の構造的メカニズム 1. 近代国家建設中の制度化、早期社会化 日本、韓国、シンガポールは、19世紀末から20世紀後半にかけて相次いで産業化と国家統治の近代化を果たした。秩序に従う労働力と服従的な国民の育成を目的に、教育制度は「規律への順応と秩序への適応」の訓練場へと変質した。 幼稚園からすでに「自立」「内務の整理」「集団責任の分担」が求められ、小学校では「集団責任制度」「序列評価」「服従教育」が徹底される。教育の目的は人格の成熟ではなく、「いかに早く社会に適応するか」にある。 2. 功利的で階層主義的な価値観の支配 東アジア儒教文化圏は古くから「勝敗」「功名」「出世」を重んじる風土があり、近代化においてその傾向はさらに強化された。学業成績、行動評価、集団内での規則遵守など、数値化された比較が教育の中心となり、「他人に迷惑をかけるな」「足を引っ張るな」「家族の名誉のために頑張れ」という価値観が子どもに植えつけられる。 個人の夢や興味、創造性は「無駄なこと」とされ、社会で通用する唯一の通行証は「生存能力」となった。 3. 家庭・学校・社会による三重の包囲網 伝統的な儒教の「家族責任観」と近代国家の統治目標が融合し、「家庭—学校—社会」による三重の圧力システムが形成された。 家庭では子どもが「家の未来を担う存在」「名誉の象徴」とされ、教育は「投資」となる。学校は選別と従属を促す場となり、社会は絶え間ない競争の舞台となる。「名門校へ行け」「大企業に入れ」「安定した収入を得ろ」といった教えが幼少期から刷り込まれ、精神の発達や内面的成長の余地はほぼ失われている。教育は生き残り競争の装置と化している。 二、個人レベルにおける深刻な影響 1. 夢見る力と人格の自由の剥奪 本来、幼少期とは空想、好奇心、探求、失敗を通じて人格が発達する時期である。しかし、生存競争型の教育は、子どもに「利益計算」「欲望の抑圧」「リスクの回避」を強制し、「夢を見る力」を徹底的に潰してしまう。 その結果、成人後には物事への無関心、価値観の空洞化、自分自身を探求する意欲の喪失が広く見られる。 2. 感情の抑圧と内面の消耗 「迷惑をかけるな」「集団を優先せよ」「家の名誉のために尽くせ」といった教育文化の中で、悲しみや怒り、恐怖といった本音の感情を表現することは長くタブーとされてきた。その結果、東アジアの若者たちは感情表現が極端に苦手になり、強迫的なワーカホリック、対人恐怖、引きこもり傾向、そして「社畜文化」や「孤独死」といった現象が生まれている。 日本・韓国・シンガポールはいずれも、先進国の中で若年層の自殺率が高い国として知られている。 3. 自己価値感の欠如と精神的空洞化 他者からの評価に依存しすぎるあまり、内発的な価値感の形成が未熟なまま成長する。結果として、成人後には会社、家族、社会の承認を人生の軸としてしまい、それが崩れたときに自己否定や精神的崩壊に陥りやすい。自分という存在の中身が空っぽになる、いわば「精神的ゾンビ化」が深刻化している。 三、社会構造レベルにおける文明的リスク 1.大規模な「ツール人間化」 「生きるための子ども」を大量に生産することで、彼らは成長後、実行力は高いが創造性に乏しく、価値観も同質化され、制度化された社会の「有能なツール」として機能するようになる。その結果、文明の進化に不可欠な破壊的イノベーションや精神的活力が著しく欠如する。 日本の「社畜文化」、韓国の「過労死経済」、シンガポールの「優秀な社畜現象」はその典型的な表れである。 2.精神文明の衰退と文化の空洞化 実用主義・功利主義的な教育が長年続いたことで、東アジア社会では文化的創造力が低下し、若者はオタク文化、バーチャルアイドル、モバイルゲーム経済、低欲望生活に没頭するようになっている。「文明の空洞化」現象は日増しに深刻化している。 日本と韓国はこの30年間経済が停滞し、文化的ソフトパワーも衰退。シンガポールでは若年層のうつ傾向が増加しており、いずれも「幼年期の生存競争型教育」が精神文明の活力を蝕んだ結果である。 四、文明進化の観点から見る構造的危機 「完全公民制度」には、心の信念による内なる尊厳と、文明的信念による外的秩序の両輪が必要である。その進歩は、夢を持ち、創造し、時に反抗する人々によって支えられており、単なる従属者では成り立たない。 儒教文化圏社会が今後も子どもを早期から「生存のための機械」として育て続ければ、表面的な安定と秩序を保つことはできても、文明進化の原動力を失ってしまう。 過去30年、日本・韓国における経済イノベーション力の低下や、文化的影響力の減衰も、まさにこの延長線上にある。「夢見る者」がいなければ、文明はやがて「安定化 → 保守化 → 硬直化 → 退化」の道をたどるだろう。 五、文明型社会との比較 北欧諸国(スウェーデン、フィンランド、ノルウェー)における教育制度は、以下の価値を堅持している: これらの国々は、イノベーション力、幸福度、青少年のメンタルヘルス、社会的信頼水準において、東アジア儒教文化圏をはるかに上回っており、現代文明型社会の模範とされている。 六、東アジア儒教文化圏社会における文明的自救の道 子どもは「生きるため」だけを学ぶ存在ではない。真の教育とは、生存に必要な基本スキルを超えて、「夢を見ること」「問いを持つこと」「探求すること」「反骨精神」「限界の突破」といった生命本能を守る営みである。東アジア儒教文化圏が文明の停滞、創造性の衰退、精神的危機から脱却するには、次のような改革が不可欠である: さもなくば、「生きるための子ども」を量産し続ける東アジア文明は、「ぬるま湯で茹でられるカエル」のように静かに衰退し、夢も文化的生命力も失った「安定した文明の遺骸」と化すことになるだろう。 七、用語解説 幼年期生存志向型教育(Early Livelihood-oriented Education) […]

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