What Is Civilization, the Mysterious Concept that is So Hard to Grasp?

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Yicheng · Nov 7, 2024
This article comes from a volunteer meeting where Daohe shared her insight on the concept of “civilization”. As a member of the volunteer group, I took notes during the discussion and wrote this article later. Please excuse any incomplete or missing details in the article. Introduction Recently, while explaining the vision and mission of Yicheng […]

This article comes from a volunteer meeting where Daohe shared her insight on the concept of “civilization”. As a member of the volunteer group, I took notes during the discussion and wrote this article later. Please excuse any incomplete or missing details in the article.

Introduction

Recently, while explaining the vision and mission of Yicheng Commonweal to others, I noticed something quite strange. Many people lack the understanding of civilization, or they are confused about the concept. So what exactly is civilization? Why is it so abstract and so hard to understand?

When people lack a proper perspective on civilization, it becomes difficult to see the direction of society. This article discusses the concept of civilization and why Yicheng Commonweal was established to promote the advancement of civilization.

I. The Definition of Civilization

Civilization is the sum of the physical and spiritual achievements that human societies accumulate over time. It includes the formation and evolution of political and economic systems, social institutions and laws, culture, and value systems. Civilization is like a house that guarantees the people living inside. The structure, size, and quality of the civilization house—shaped by governance, education, culture, and social welfare—directly influence people’s living conditions and mental state. In essence, the average quality of life and collective well-being in a society depend on its civilization.

Like houses, civilizations vary greatly in quality. Some are like shabby shacks, unable to provide basics for its residents. In contrast, some are like luxurious villas, offering comfort and security. The pursuit of a better life is at the heart of the constant advancement of civilization, which is the driving force behind the continuous advancement of social civilization.

The question is, how do we evaluate the level of civilization in society? The more civilized a society is, the better its systems and institutions support the growth and well-being of its people. A highly civilized society fosters the values and practices of goodness, morality, love, and dignity, encouraging flourishing development across all aspects. In contrast, societies with lower levels of civilization often trample on these values, promote toxic ideologies, and undermine people’s well-being, creating a vicious cycle of decline. 

In a more civilized society, individuals receive greater social support, requiring less effort to achieve success and happiness in life. Instead, in less developed societies, individuals face significant barriers to personal growth and prosperity, often requiring an extraordinary amount of effort—sometimes hundreds or thousands of times more — just to attain what others may take for granted. In these societies, people usually suffer from all sorts of great hardship. 

Once you comprehend what civilization truly means, it becomes clear how societies differ in their levels of civilization. Even now, the disparity in civilization levels between nations and districts is clear, directly corresponding to differences in overall well-being. This can be clearly seen in migration trends. While people may not always have a clear understanding of civilization, the pursuit of well-being is universal, motivating many to move to more developed societies.

II. Civilization Needs to Be Maintained and Upgraded

Without a proper perspective and scale of understanding civilization, it is difficult for people to comprehend the flow of human history and the future direction of civilization, which may result in a few common misconceptions. 

1. The Optimistic View: Observing the economic and scientific achievements of human societies in the past, some people become blindly optimistic, so they believe as society “naturally” develops, human society will keep developing itself.

2. The Pessimistic View: After witnessing the decline and collapse of civilizations throughout history and all sorts of man-made disasters, some conclude that human nature is inherently evil and that human actions are essentially pointless. Seeing this historical pattern, they predict that civilization will inevitably fall again.

3. The Apathy View: Unable to see clearly, some choose to shut their eyes and avoid contemplating these issues. They believe that individual lives have no connection to societal development and that individual success depends solely on personal efforts. Alternatively, they may lack vision for the future and content themselves with living in the present.

In reality, all three of these mindsets are problematic and can lead to  poor life decisions. The development of civilization is not a natural or automatic process. Instead, it is shaped by the choices of individuals within society. History is merely the result and feedback of those choices and actions. The progress of civilization depends on people who are thoughtful, engaged, and dedicated to addressing societal issues. Without their efforts and critical thinking, society will face difficulties in progressing.

When the overwhelming majority of people decide to tolerate and enable evil, rather than pushing for the advancement of goodness, the forces of corruption will rise, causing society to deteriorate. In contrast, when people choose good and virtue, resisting evil and injustice, society will move forward in a positive direction, creating benefits and hope for its people.

Inaction is, in itself, a decision. If people are dissatisfied with their circumstances but choose not to make changes — simply conforming to the status quo — they allow evil to spread and invite man-made disasters. If civilization does not progress toward a better direction, it will stagnate or even regress. As British historian Arnold Toynbee said, Civilizations die from suicide, not by murder.

As a result, it is crucial for individuals to actively maintain and advance the various systems and institutions within society, including the economy, politics, education, law, culture, and welfare systems. This kind of social practice is what will steadily elevate people’s living standards, bringing sustained happiness and hope, and enabling the “house” of civilization to grow and upgrade.

III. The Different Stages of Human Civilization

Throughout history, human society has progressed through various stages of civilization, each marked by distinct characteristics and systems. These stages can broadly be divided into three major categories: the Slave Society, the Feudal Society, the Capitalist Society.  In the future, we will soon witness the emergence of the Social Citizen Society.

1. The Slave Society: The system is based on the complete dehumanization of one group for the benefit of another. The fundamental belief in this society is that some people are meant to serve others, and the slaves themselves internalize this belief, seeing themselves as inherently subordinate.

2. The Feudal Society: This system was built upon coercion, deception, and the consolidation of power by a select few. People were expected to focus solely on their own lives and the well-being of their families, showing little interest in the larger social or political changes occurring around them.

3. The Capitalist Society: This system is based on business employment, commercial transactions, labor exploitation, and financial manipulation, where power is concentrated in the hands of capitalists and financiers. People are at risk of being exploited by capital interests and deceived by financial institutions. The values of freedom, equality, democracy are widely recognized and people participate in politics mainly to protect their personal interests as well as secure their rights.

4. The Social Citizen Society: It is based on a capitalist financial system that operates on principles of cooperation, mutual benefit, co-creation, and shared prosperity. Compared with the current capitalist system, it mainly serves the interests of social citizens instead of capitalists. The ideals of freedom, democracy, equality, and creativity resonate deeply, empowering people to become the leaders and catalysts of social progress.

The differences between these stages of civilization have led to significant disparities in the quality of life and cultural values around the world. While some societies on Earth are heading towards social citizen society, some are still struggling in the model of feudal society, leading to great gap in quality of life and cultural values among different regions. It is a heartbreaking fact, and the reason why we are so committed to civilization education.

IV. Faith is the Soul of Civilization

Faith remains a constant force in human civilization, like the sun in the sky—unaffected by progress or decline. Faith is the driving force behind humanity’s pursuit of goodness and virtue. It is the deep, inherent choice within the soul of every individual. Without the support and guidance of faith, acts of kindness and goodness are hard to sustain. In societies where civilization is underdeveloped, faith serves as the only form of salvation, providing the motivation for people to act and the spiritual strength to guide societal transformation.

Faith is not limited to religions. It encompasses any value system that promotes goodness and virtue. Some may not believe in any religion but instead hold firm to ideals such as freedom, equality, democracy, and justice. These beliefs guide individuals toward societal progress. This is why Yicheng Commonweal focuses on enhancing and developing faith—recognizing all beliefs that inspire positive change.

V. Education Shapes the Future of Civilization

Education is the key to nurturing the next generation of leaders. The security and well-being of society in the future will depend on the systems we build today, as well as the quality of the education we provide. This obvious truth is often overlooked, yet it is the key to long-term social stability and progress. Education equips individuals with the knowledge and skills necessary to lead and innovate, and these leaders are the ones who will shape the future direction of society.

Outdated education systems produce individuals who are ill-prepared to meet the demands of an ever-evolving world. When education fails to adapt to new challenges and emerging needs, it creates a gap between what society requires and the talents it produces. This disconnect leads to stagnation, where social development lacks momentum and the potential for future progress diminishes. 

On the other hand, by nurturing individuals who are equipped with the right skills, values, and critical thinking abilities, education fosters innovation, creativity, and leadership, enabling society to evolve and thrive.

Daohe also shared her insight on some of the myths people have about civilization.

1. The level of civilization in society is determined by its economic progress.

Economic development is a necessary condition for the progress of civilization and a reflection of that progress, but it is not a sufficient condition. A more advanced civilization tends to nurture greater intellectual freedom and creativity, encouraging people to work together, share, and support one another, which drives further economic progress.

However, as mentioned earlier, civilization encompasses various systems and institutions within a society. While the economic system is a key aspect, it is just one part of the broader system. Political structures, cultural norms, and other systems—both tangible and intangible—also impact the progression of civilization and shape a society’s development. Even in a society with a strong economy, if other systems fall behind, it weakens the ability to handle risks and undermines the potential for long-term progress.

A historical example can be found in the Punic Wars, fought between the Roman and Carthaginian Empires in the 3rd and 2nd centuries BCE. Despite Carthage’s commercial prosperity and naval power, it was defeated by Rome, which had less economic and military strength. What factors contributed to Carthage’s defeat?

The reason behind Rome’s triumph lies in the fact that, except for its naval and economic strength, it was far more advanced than Carthage in key areas such as politics, law, and diplomacy. Moreover, Roman society was bound together by a strong sense of patriotism, where the preservation of the state was the ultimate value. This cultural cohesion gave them the strength to endure hardships and continue fighting, even when facing significant losses.

On the other hand, Carthage was prosperous—its wealth was precisely what made it a target for Roman expansion. However, rather than relying on a dedicated citizen army, Carthage hired foreign mercenaries, as its people were more concerned with commercial gain than defending their nation. As a result, the mercenaries lacked loyalty, and some even betrayed Carthage during their defeats by switching allegiance to Rome. Even the military genius of Hannibal failed to save Carthage, as the government failed to give him the support he needed, which contributed to the eventual collapse of the empire.

This makes it clear that while economic development offers significant benefits to society, it must be supported by other systems. Without this, economic progress may become a destructive temptation for others. Even without external pressures, a society that neglects cultural and intellectual growth can become lost in confusion and disillusionment, paving the way for corruption to flourish.

2. Civilization is the moral level of a society. In primitive tribes, the system was generally communal, with no appearance or division of social classes, making primitive tribes more “civilized”.

Firstly, during the time of primitive tribes, human societies were small in scale and characterized by low productivity. Advanced systems of labor division and collaboration had yet to develop. Living relied on direct sharing of resources and basic production methods, not on the complex organization seen in technologically, culturally, and economically advanced societies. Therefore, discussing the “level of civilization” at this point in history is irrelevant.

Secondly, the lifestyle and relationships among members of the tribe were more shaped by the need to survive than by any high moral standards. To survive, they adopted the most practical approach to resource sharing given their circumstances.

Directly associating the resource allocation systems of primitive tribes with moral standards or the level of civilization is a misinterpretation and oversimplification of the concept of “civilization.” Civilization’s true essence lies in how efficiently a society organizes and manages itself to enhance the well-being of all its members while safeguarding individual interests.

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孝の正しい解釈:それは愚者の徳ではなく、智者の道である

孝の正しい解釈:それは愚者の徳ではなく、智者の道である

Daohe · Jul 26, 2025

——「孝」における正義と、その境界線—— 一、孝の本義は、とうに世界から誤解されている 「孝」という文字は、本来、「老」と「子」から構成され、「子が老いた親の生命を受け継ぎ、その血脈と道義を継続していく」という意味合いを持っています。しかし、現実の社会に根付く中で、この二文字は権力によって再形成され、感情によって歪められ、次第に「親への服従」を覆い隠すための隠れ蓑へと堕落していきました。 ある家庭では、孝は沈黙と化しました。疑問を呈することも、反論することも、自分自身の道を選ぶことも許されません。 ある文化では、孝は犠牲と化しました。自由を放棄し、愛情を放棄し、尊厳を放棄することが求められます。 さらに深刻なことに、ある種の制度の中では、孝は道具と化しました。世代間の暴力や権力による抑圧を覆い隠すための、倫理として利用されるのです。 こうして、「孝」が本来持っていた意味——生命への感謝と継承の道——は、個人の自由を捧げる儀式へと、そして人格の尊厳を蝕む行為へと成り下がってしまったのです。 私たちは、この「孝道」という概念を、道徳という神棚から現実の人間社会へと引き下ろし、改めて解体してみる必要があり、またそうしなければなりません。 二、孝は生まれながらの美徳ではなく、濫用されうる権力構造である 私たちは、「孝」そのものの価値を疑うことはありません。しかし、ある事実を長らく見過ごしてきました。 「孝」とは、本質的に、「下方から上方へ責任を負う」という倫理構造である、という事実です。この構造は、権力が不均衡な家庭内において、一方的な抑圧の様式へと極めて容易に変化します。 親は、生まれながらにして「養育した」という道徳的な優位性を握っています。一方で子供は、感情的にも物質的にも親に依存する中で、「言うことを聞く」存在として馴化させられます。この構造が、もし知恵によって調和されなければ、「愚孝(ぐこう)」の深淵へと容易に滑り落ちてしまいます。 愚かな孝行の背後にあるのは、愛ではなく、恐怖です。感謝ではなく、馴服です。人間性の輝きではなく、制度的な病理なのです。 三、真の孝道とは、「孝正」と「孝愛」の結合であり、人間としての成熟した状態である 1. 「孝正」:道義を守り、境界を設け、悪に加担せず、盲従しない 孝正の「正」とは、すなわち正義の「正」です。 真の孝とは、親子の情に屈することではなく、その情を守り、正しい方向へと導くことです。子供は親の意志の延長線上にある存在ではなく、判断力、境界感覚、そして人格の尊厳を持つ、独立した個人です。 もし親が偏屈であったり、執着に囚われていたり、圧力をかけてきたり、あるいは悪事を働いたりした場合、真の孝とは、あえてそれを諫め、気づかせ、軌道修正を促す勇気を持つことであり、頭を下げ、見て見ぬふりをし、沈黙することではありません。 社会の堕落は、「親に真実を告げられないことを、孝行と見なす」ことから始まります。 家庭の病理は、「親の過ちを、天命として受け入れる」ことから始まります。 「孝正」とは、親への愛を、正義と理性という土台の上に築くことであり、「敬意はあっても盲信せず、愛はあっても溺愛しない」ことなのです。 2. “「孝愛」:知恵をもって情を受け止め、慈悲をもってその人生を照らす 愛は、孝における血肉です。愛のない孝は、冷たい命令に過ぎません。 しかし、知恵のない愛は、感情による窒息死のようなものです。 「孝愛」は、親の機嫌を取ることでも、言いなりになることでもなく、ましてや感情を取引材料にして支配権を交換することでもありません。 真の孝愛とは、親を理解し、同時に親を導くことです。その孤独に寄り添い、同時にその理性を守ることです。その身体を労り、同時にその魂を養うことです。 親がもはや強者ではなく、認知能力や体力、言葉を失った老人となった時、子供の孝とは「借金を返す」ことではなく、「人生を全うさせてあげる」ことです。「あなたが私にしてくれた分を、私が返す」のではなく、「かつてあなたが私の誕生を守ってくれたように、私はあなたの安らかな終焉を守りたい」と願うことなのです。 四、孝道は道徳的な訓戒ではなく、魂が成熟するための修行である 「孝」とは、決して弱者の責任ではなく、強者の試練です。 愚者は「孝順(親に従うこと)」を求め、智者は「孝道(孝の道)」を修めます。 なぜなら、孝道が真に試しているのは、膝を屈することができるかどうかではなく、その心が責任を担うことができるかどうか、だからです。 それは、一人の人間に対して、以下のことを問いかけます。 孝とは、「良い子」になるためにあるのではありません。「一人の成熟した大人」になるためにあるのです。 五、世代間関係の真相:孝道の破綻は、社会が向き合いたがらない文明の病である 多くの国や文化において、「孝」は静かに崩壊しています。しかし、誰もそれが病に罹っていると、公言する勇気がありません。 私たちが見ているのは、孝道の崩壊です。それは、子供たちが冷淡だからではありません。「孝」を支えるべき「制度的な受け皿」が空っぽになり、「感情的な相互信頼」が失われ、「文化的な基盤」が引き裂かれてしまったからなのです。 これは、「孝行かどうか」という個人の問題ではなく、「構造的な病」の問題なのです。 六、本源への回帰:三教の智慧が示す、孝の究極的な姿 儒教・道教・仏教の三教が最終的に指し示している「孝」とは、倫理的な命令ではなく、心の目覚めです。孝は、道の現れであり、愛の浄化であり、魂の修行なのです。 結語:孝は、人類文明の一面を映す鏡である 私たちが求めるべきは、偽善的な孝道の宣伝でも、感情を人質に取るような道徳劇でもありません。 私たちが求めるべきは、「孝」を再び人間性の高みへと引き上げ、それが人格の尊厳の延長となり、愛の知恵の体現となり、正義と温情の融合となるようにすることです。 孝は、生命への抑圧であってはなりません。それは、生命と生命の間で交わされる、最も真実で、最も自由で、最も無私なる響き合いであるべきです。 願わくは、私たちが、風が吹く時には老いていく親の身を守り、誤解の中にあっても真理の声を覆い隠さず、千鈞の重圧の中でも、なお仁愛の心を守り通せますように。 そうして初めて、私たちは「孝道」の名を辱めることなく、この世に生を受けた意味を全うすることができるのです。   Photo By Dietmar Rabich

孝道的正确解读:不是愚人之德,而是智者之道

孝道的正确解读:不是愚人之德,而是智者之道

Daohe · Jul 26, 2025

——“孝”的正义与界限 一、孝之本义,早已被世界误解 “孝”字,本由“老”与“子”构成,寓意“子承老命,续其血脉与道义”。然而,进入现实社会后,这两个字却被权力重塑、情感扭曲,逐渐堕落为“服从父母”的遮羞布。 在一些家庭中,孝变成了沉默——不能质疑,不能反驳,不能选择自己; 在一些文化中,孝变成了牺牲——放弃自由,放弃爱情,放弃尊严; 更严重的是,在某些制度中,孝成了工具——一个用来掩饰代际暴力与权力压迫的伦理外衣。 于是,“孝”的本义——对生命的感恩与传承之道,沦为对个体自由的献祭、对人格尊严的吞噬。 我们有必要,也必须,重新拆解“孝道”这个概念,从道德神坛拉回现实人间。 二、孝不是天生的美德,而是一种可被滥用的权力结构 我们从不质疑“孝”本身的价值,但却长期忽略一个事实: “孝”本质上,是一种“向上负责”的伦理结构。它极易在权力不对等的家庭中,演化为单向度的压迫模式。 父母天然握有“养育”的道德高地,而子女在情感与物质双重依赖中,被驯化为“听话”的存在。这种结构若没有智慧调和,极易滑向“愚孝”的深渊: 愚孝的背后,不是爱,而是恐惧;不是感恩,而是驯服;不是人性光辉,而是制度病灶。 三、真正的孝道,是“孝正”与“孝爱”的结合,是人之为人的成熟状态 1. “孝正”:守道有界,不助恶,不盲从 孝正之“正”,即正义之“正”。 真正的孝,不是对亲情的屈服,而是对亲情的守护与导正。子女不是父母意志的延长,而是拥有判断力、边界感与人格尊严的独立个体。 如果父母偏执、执迷、施压、行恶,真正的孝,是敢于劝止、提醒、纠偏,而不是低头、回避、沉默。 一个社会的堕落,从“把不敢对父母说真话视为孝顺”开始; 一个家庭的病变,从“把父母的错误当作天命接受”开始。 孝正,是对父母的爱建立在正义与理性的基座之上,是“有敬而不盲、有爱而不溺”。 2. “孝爱”:以智慧承情,以慈悲照命 爱是孝的血肉。没有爱的孝,是冷的命令; 但没有智慧的爱,是一种情感的溺死。 孝爱不等于讨好,不等于顺从,更不是用情感来交换控制权。 真正的孝爱,是理解父母,也引导父母;是体贴其孤独,也守护其理智;是照料其身体,也滋养其灵魂。 当父母不再是强者,而变成失智、失力、失语的老年人时,子女的孝不是“还债”,而是“成全”。不是“你亏我多少我补多少”,而是“你曾护我出生,我愿护你善终”。 四、孝道不是道德训诫,而是一场灵魂成熟的修行 “孝”,从来不是弱者的责任,而是强者的试炼。 愚者求“孝顺”,智者修“孝道”。 因为孝道真正考验的,从来不是膝盖能不能跪,而是心能不能承担。 它考验一个人: 孝不是为了做一个“好孩子”,而是为了做一个“完整的大人”。 五、代际关系的真相:孝道的失败,是社会不愿面对的文明病 在许多国家和文化中,“孝”已悄然崩塌,却没人敢公开说它已经病了。 我们看到的是:孝道崩坏,不是因为子女冷漠,而是因为孝被抽空了“制度承载”、失去了“情感互信”、撕裂了“文化基础”。 这不是一个“孝不孝”的问题,而是一个“结构病”的问题。 六、回归本源:三教智慧对孝的终极揭示 三教最终一致指向的“孝”,不是伦理命令,而是心性觉醒。孝是道的表现,是爱之净化,是灵魂之修。 结语:孝,是人类文明的一面镜子 我们要的,不是伪善的孝道宣传,也不是情绪勒索式的道德剧本。 我们要的,是让“孝”重新站在人的高度之上,成为人格尊严的延展、爱之智慧的体现、正义与温情的融合。 孝不该是对生命的压迫,而该是生命之间最真实、最自由、最无私的回响。 愿我们,能在风起时护父母老去之身,能在误解中不掩真理之声,能在千钧之重中仍守仁爱之心。 如此,我们方不辱“孝道”之名,也不负人世此行。   Photo By Dietmar Rabich

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A governance model centered on complete citizens
A governance model centered on complete citizens
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Daohe · Aug 7, 2025
The institutional evolution and historical trajectory of civil politics Produced by Yicheng Commonweal To those who truly love their country I. Opening: Who does true governance belong to? In today’s world, nearly every nation inscribes grand slogans such as “putting people first” or “rule of law” into its political declarations. These phrases are treated as […]
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