The Terrestrial Eocivilization Thesis
26 September 2012
A Thesis in the Theory of Civilization
Not long ago in Eo-, Eso-, Exo-, Astro- I discussed how Joshua Lederberg’s distinctions between eobiology, esobiology, and exobiology can be used as a model for the concepts of eocivilization, esocivilization, and exocivilization, all of which are anterior to the more comprehensive conception of astrocivilization (like the more comprehensive conception of astrobiology).
My post on Eo-, Eso-, Exo-, Astro- was in part a correction to my earlier post Eo-, Eso-, Astro-, in which I had contrasted eobiology to exobiology, when I should have been contrasting esobiology to exobiology.
I had derived the contrast of eobiology and exobiology from Steven J. Dick and James E. Strick’s excellent book The Living Universe: NASA and the Development of Astrobiology, in which they cite Lederberg’s contrast of these terms. I had initially drawn the wrong contrast between the two concepts. When I started to read Lederberg’s writings, I realized that Lederberg was making a dramatic contrast between the scientific study of origins and the scientific study of destiny, rather than the contrast I expected. However, the contrast I originally drew remains a valid schema for understanding the comprehensive conception of astrobiology — and, by extension, the comprehensive conception of astrocivilization.
Astrobiology may be understood as the integration of esobiology — our biology, terrestrial biology — and exobiology — biology not of the Earth — into a comprehensive whole that places life in a cosmological context. Parallel to this, I define astrocivilization as the integration of esocivilization — our civilization, terrestrial civilization — and exocivilization — civilization not of the Earth — into a comprehensive whole that places civilization in a cosmological context. These concepts are not merely parallel, but the parallel between concepts of biology and concepts of civilization follows from a naturalistic conception of civilization as an extension of biology.
Civilization can be understood as a greatly elaborated result of behavioral adaptation. Just as evolutionary gradualism takes us imperceptibly over countless generations from the simple origins of life to the complexity of life we know today, so too evolutionary gradualism in the development of civilization takes us imperceptibly over countless generations from the simplest behavioral adaptations to the complexity of behavioral adaptation that culminates in civilization — and which may well culminate in some further post-civilizational social institution. (We must add this last proviso so as not to be mistaken for advocating some kind of teleological conception of civilization, as one might expect, for example, from strong formulations of the anthropic cosmological principle.)
In reformulating my contrast of eocivilization and exocivilization as the contrast between esocivilization and exocivilization, the term “eocivilization” is freed up to assume its more etymologically accurate meaning, which properly should be “early civilization” (“eo-” coming from the Greek means “early”). This turns out to be a very useful concept, but it always points to an additional thesis in the theory of civilization.
As in astrobiology, in which we study life on Earth as a clue to life in the cosmos, so too in astrocivilization we study civilization on Earth as a clue to civilization in the universe. Life on Earth is the only life that we know of, and civilization on the Earth is the only civilization that we know of, but in so far as we approach life and civilization from the scientific perspective of methodological naturalism, we do not assume that these are necessarily the only instances of life or of civilization in the cosmos. There may be other instances of life and civilization of which we simply know nothing.
In light of the possibility of life and civilization elsewhere in the universe, but our only knowledge of civilization being terrestrial civilization, I will call the terrestrial eocivilization thesis the position that identifies early civilization, i.e., eocivilization, with terrestrial civilization. In other words, our terrestrial civilization is the earliest civilization to emerge in the cosmos. Thus the terrestrial eocivilization thesis is the civilizational parallel to the rare earth hypothesis, which maintains, contrary to the Copernican principle, that life on earth is rare. I could call it the “rare civilization hypothesis” but I prefer “terrestrial eocivilization thesis.”
It is possible to further distinguish between the position that terrestrial civilization is the first and earliest civilization in the cosmos, and the position that terrestrial civilization is unique and the sole source of civilization in the cosmos. There may be exocivilizations that have and will emerge after terrestrial civilization, meaning that there are several sources of civilization in the cosmos, but that terrestrial civilization is the earliest to emerge. Thus the terrestrial eocivilization thesis can be distinguished from the uniqueness of terrestrial civilization. We might call the non-uniqueness of industrial-technological civilization on the Earth the “multi-regional hypothesis” in astrocivilization (to borrow a term from hominid evolutionary biology), but I would prefer to simply call it the “Non-Uniqueness Thesis.”
In the event that human civilization expands cosmologically and is ultimately the source of civilization on exoplanets that are part of other solar systems and perhaps even other galaxies, the terrestrial eocivilization thesis will have more substantive content than it does now at present, when (if the thesis is true) eocivilization is simply identical to all civilization in the cosmos. All we can say at present, however, is that terrestrial civilization is identical to all known civilization in the cosmos. To assert more than this is to assert the terrestrial eocivilization thesis, which is underdetermined and goes well beyond available evidence.
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