The “West Asian Cluster” is a term that I use to identify the several early civilizations that emerged in Mesopotamia, Egypt, and Anatolia (cf. my remarks on the west Asian cluster in The Seriation of Western Civilization and The Philosophical Basis of Islamic State). Whereas civlization emerged independently in geographically isolated regions scattered across the planet, in the case of the west Asian cluster, these civilizations seem to have arisen in concert and to have been in contact with each other throughout their development.

A nomadic or pastoral people, accustomed to walking, would readily have traveled between the regions of the west Asian cluster. Moreover, we know that long-distance trade routes that preceded civilization ran through the area. Distinctive forms of obsidian were traded over long distance, and examples can be traced back to their source. These trade routes likely remained in place as civilization developed in the region, probably expanding as more manufactured goods became available for trade, and these trade routes could have served as vectors for idea diffusion throughout the region.

Thus I assume that continuous idea diffusion within the region meant that whenever a civilized innovation emerged in one location within the cluster, that it was picked up relatively rapidly by other locations in the cluster. In this way, civilization in the region likely developed in a kind of reticulate pattern, rather than in a unitary and linear manner, so that, if we were in possession of all the evidence, we might find a series of developments took place in sequence, but not necessarily all originating in a single civilization. Developments were likely distributed across the several different civilizations, and disseminated by idea diffusion until they reached all the others. This could be called a seriation of distributed development.

As these civilizations rose in concert, it seems that they also fell in concert, in an event that is sometimes called the Late Bronze Age (LBA) collapse. Previously in Epistemic Collapse I mentioned Eric H. Cline’s book, 1177 B.C.: The Year Civilization Collapsed, which deals with this period of history. Near the end of the book Cline wrote:

“…for more than three hundred years during the Late Bronze Age — from about the time of Hatshepsut’s reign beginning about 1500 BC until the time that everything collapsed after 1200 BC — the Mediterranean region played host to a complex international world in which Minoans, Mycenaeans, Hittites, Assyrians, Babylonians, Mitannians, Canaanites, Cypriots, and Egyptians all interacted, creating a cosmopolitan and globalized world system such as has only rarely been seen before the current day. It may have been this very internationalism that contributed to the apocalyptic disaster that ended the Bronze Age. The cultures of the Near East, Egypt, and Greece seem to have been so intertwined and interdependent by 1177 BC that the fall of one ultimately brought down the others, as, one after another, the flourishing civilizations were destroyed by acts of man or nature, or a lethal combination of both.”

Eric H. Cline, 1177 B.C.: The Year Civilization Collapsed, Princeton and Oxford: Princeton University Press, 2014, p. 171

If, as I suggested above, the development of these intertwined civilizations was reticulate, one would not be surprised that their collapse was also reticulate, distributed throughout the region, following from multiple causes and cascading into multiple consequences — a seriation of distributed collapse. If we think of this as an ecosystem of civilizations, it is easy to think of the LBA collapse as a mass extinction of civilizations. Species, like civilizations, arise in concert, embedded in coevolutionary contexts, not only evolving along with other species, but also with the inorganic environment. When a food web catastrophically collapses, it brings down many species because of their interdependence, and the same may be true of civilizations within their coevolutionary context.

What exactly is a mass extinction? Here is a discussion of definitions of mass extinctions:

“[Sepkoski] defines mass extinction as any substantial increase in the amount of extinction (that is, lineage termination) suffered by more than one geographically widespread higher taxon during a relatively short interval of geological time, resulting in at least temporary decline in their standing diversity. This is a general definition purposefully designed to be somewhat vague. An equally vague but more concise one offered here is that a mass extinction is an extinction of a significant proportion of the world’s biota in a geologically insignificant period of time. The vagueness about extinctions can be dealt with fairly satisfactorily in particular cases by giving percentages of taxa, but the vagueness about time is more difficult to deal with. A significant question about mass extinctions is how catastrophic they were, so we also require a definition of catastrophe in this context. According to Knoll (1984), it is a biospheric perturbation that appears instantaneous when viewed at the level of resolution provided by the geological record.”

A. Hallam and P. B. Wignall, Mass Extinctions and their Aftermath, Oxford: Oxford University Press, 1997, p. 1

The last of these definitions could be adapted to the mass extinction of civilizations: a social perturbation that appears instantaneous when viewed at the level of resolution provided by the historical record. This isn’t exactly right, as we know that it takes time for civilizations to collapse, but if we soften the “instantaneous” to “rapidly” it works, after a fashion. And the authors of this passage openly recognize the ambiguity of time in the definition.

Have there been other mass extinctions of civilizations in history? If we think of the interconnected Mediterranean Basin in Late Antiquity, the collapse of Roman power in the west would constitute a mass extinction of civilizations of the region, though if we count this as a single Hellenistic civilization stretching across Europe into North Africa and West Asia, then it is only a singular collapse. Similarly, if we think of all the civilizations subsumed under Islamic rule during the greatest reach of Islamic civilization, its collapse might also be characterized as a mass extinction of civilizations.

Could a mass extinction of civilizations happen again? We face similar definitional challenges. Are we to consider the whole of planetary civilization as one civilization, or as several civilizations merged and subsumed? A catastrophic institutional collapse of planetary civilization today might be counted either as the collapse of one worldwide civilization or as several tightly-coupled civilizations, as interdependent as the civilizations of West Asia during the Late Bronze Age.

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Grand Strategy Annex

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biosphere 0

In Rational Reconstructions of Time I noted that stellar evolution takes place on a scale of time many orders of magnitude greater than the human scale of time, but that we are able to reconstruct stellar evolution by looking into the cosmos and, among the billions of stars we can see, picking out examples of stars in various stages of their evolution and sequencing these stages in a kind of astrophysical seriation. Similarly, the geology of Earth takes place on a scale of time many orders of magnitude removed from human scales of time, but we have been able to reconstruct the history of our planet through a careful study of those traces of evidence not wiped away by subsequent geological processes. Moreover, our growing knowledge of exoplanetary systems is providing a context in which the geological history of Earth can be understood. We are a long way from understanding planet formation and development, but we know much more than we did prior to exoplanet discoveries.

The evolution of a biosphere, like the evolution of stars, takes place at a scale of time many orders of magnitude beyond the human scale of time, and, as with stellar evolution, it is only relatively recently that human beings have been able to reconstruct the history of the biosphere of their homeworld. This began with the emergence of scientific geology in the eighteenth century with the work of James Hutton, and accelerated considerably with the nineteenth century work of Charles Lyell. Scientific paleontology, starting with Cuvier, also contributed significantly to understanding the natural history of the biosphere. A more detailed understanding of biosphere evolution has begun to emerge with the systematic application of the methods of scientific historiography. The use of varve chronology for dating annual glacial deposits, dendrochronology, and the Blytt–Sernander system for dating the layers in peat bogs, date to the late nineteenth century; carbon-14 dating, and other methods based on nuclear science, date to the middle of the twentieth century. The study of ice cores from Antarctica has proved to be especially valuable in reconstruction past climatology and atmosphere composition.

The only way to understand biospheric evolution is through the reconstruction of that evolution on the basis of evidence available to us in the present. This includes the reconstruction of past geology, climatology, oceanography, etc. — all Earth “systems,” as it were — which, together with life, constitute the biosphere. We have been able to reconstruct the history of life on Earth not from fossils alone, but from the structure of our genome, which carries within itself a history. This genetic historiography has pushed back the history of the origins of life through molecular phylogeny to the very earliest living organisms on Earth. For example, in July 2016 Nature Microbiology published “The physiology and habitat of the last universal common ancestor” by Madeline C. Weiss, Filipa L. Sousa, Natalia Mrnjavac, Sinje Neukirchen, Mayo Roettger, Shijulal Nelson-Sathi, and William F. Martin (cf. the popular exposition “LUCA, the Ancestor of All Life on Earth: A new genetic analysis points to hydrothermal vents as the planet’s first habitat” by Dirk Schulze-Makuch; also We’ve been wrong about the origins of life for 90 years by Arunas L. Radzvilavicius) showing that recent work in molecular phylogeny points to ocean floor hydrothermal vents as the likely point of origin for life on Earth.

This earliest history of life on Earth — that terrestrial life that is the most different from life as we know it today — is of great interest to us in reconstructing the history of the biosphere. If life began on Earth from a single hydrothermal vent at the bottom of an ocean, life would have spread outward from that point, the biosphere spreading and also thickening as it worked its way down in the lithosphere and as it eventually floated free in the atmosphere. If, on the other hand, life originated in an Oparin ocean, or on the surface of the land, or in something like Darwin’s “warm little pond” (an idea which might be extended to tidepools and shallows), the process by which the biosphere spread to assume its present form of “planetary scale life” (a phrase employed by David Grinspoon) would be different in each case. If the evolution of planetary scale life is indeed different in each case, it is entirely possible that life on Earth is an outlier not because it is the only life in the universe (the rare Earth hypothesis), but because life of Earth may have arisen by a distinct process, or attained planetary scale by a distinct mechanism, not to be found among other living worlds in the cosmos. We simply do not know at present.

Once life originated at some particular point on Earth’s surface, or deep in the oceans, and it expanded to become planetary scale life, there seems to have been a period of time when life consisted primarily of horizontal gene transfer (a synchronic mechanism of life, as it were), before the mechanisms of species individuation with vertical gene transfer and descent with modification (a diachronic mechanism of life). It is now thought the the last universal common ancestor (LUCA) will only be able to be traced back to this moment of transition in the history of life, but this is an area of active research, and we simply do not yet know how it will play out. But if we could visit many different worlds in the earliest stages of the formation of their respective biospheres, we would be able to track this transition, which may occur differently in different biospheres. Or it may not occur at all, and a given biosphere might remain at the level of microbial life, experiencing little or no further development of emergent complexity, until it ceased to be habitable.

While we can be confident that later emergent complexities must wait for earlier emergent complexities to emerge first, no other biosphere is going to experience the same stages of development as Earth’s biosphere, because the development of the biosphere is a function of a confluence of contingent circumstances. The history of a biosphere is the unique fingerprint of life upon its homeworld. Any other planet will have different gravity, different albedo, different axial tilt, axial precession, orbital eccentricity, and orbital precession, and I have explained elsewhere how these cycles function as speciation pumps. The history of life on Earth has also been shaped by catastrophic events like extraterrestrial impacts and episodes of supervolcano eruptions. It was for reasons such as this that Stephen J. Gould said that life on Earth as we know it is, “…the result of a series of highly contingent events that would not happen again if we could rewind the tape.”

Understanding Earth’s biosphere — the particularities of its origins and the sequence of its development — is only the tip of the iceberg of reconstructing biospheres. Ultimately we will need to understand Earth’s biosphere in the context of any possible biosphere, and to do this we will need to understand the different possibilities for the origins of life and for possible sequences of development. There may be several classes of world constituted exclusively with life in the form of microbial mats. Suggestive of this, Abel Mendez wrote on Twitter, “A habitable planet for microbial life is not necessarily habitable too for complex life such as plants and animals.” I responded to this with, “Eventually we will have a taxonomy of biospheres that will distinguish exclusively microbial worlds from others…” And our taxonomy of biospheres will have to go far beyond this, mapping out typical sequences of development from the origins of life to the emergence of intelligence and civilization, when life begins to take control of its own destiny. On our planet, we call this transition the Anthropocene, but we can see from placing the idea in this astrobiological context that the Anthropocene is a kind of threshold event that could have its parallel in any biosphere productive of an intelligent species that becomes the progenitor of a civilization. Thus planetary scale life is, in the case of the Anthropocene, followed by planetary scale intelligence and planetary scale civilization.

levels of biological organization

Ultimately, our taxonomy of the biosphere must transcend the biosphere and consider circumstellar habitable zones (CHZ) and galactic habitable zones (GHZ). In present biological thought, the biosphere is the top level of biological organization; in astrobiological thought, we must become accustomed to yet higher levels of biological organization. We do not yet know if there has been an exchange of life between the bodies of our planetary system (this has been posited, but not yet proved), in the form of lithopanspermia, but whether or not it is instantiated here, it is likely instantiated in some planetary system somewhere in the cosmos, and in such planetary systems the top level of biological organization will be interplanetary. We can go beyond this as well, positing the possibility of an interstellar level of biological organization, whether by lithopanspermia or by some other mechanism (which could include the technological mechanism of a spacefaring civilization; starships may prove to be the ultimate sweepstakes dispersion vector). Given the possibility of multiple distinct interplanetary and interstellar levels of biological organization, we may be able to formulate taxonomies of CHZs for various planetary systems and GHZs for various galaxies.

One can imagine some future interstellar probe that, upon arrival at a planetary system, or at a planet known to possess a biosphere (something we would know long before we arrived), would immediately gather as many microorganisms as possible, perhaps simply by sampling the atmosphere or oceans, and then run the genetic code of these organisms through an onboard supercomputer, and, within hours, or at most days, of arrival, much of the history of the biosphere of that planet would be known through molecular phylogeny. A full understanding of the biospheric evolution (or CHZ evolution) would have to await coring samples from the lithosphere and cryosphere of the planet or planets, and, but the time we have the technology to organize such an endeavor, this may be possible as well. At an ever further future reach of technology, an intergalactic probe arriving at another galaxy might disperse further probes to scatter throughout the galaxy in order to determine if there is any galactic level biological organization.

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Grand Strategy Annex

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Orders, Stages, and Waves


Theoretical Frameworks for Civilization


The problem of an adequate conceptual framework (or, if you prefer, a theoretical or analytical framework) for civilization is simply the problem of how to think about civilization. It is my ambition not merely to think about civilization, but to do so well, i.e., clearly and rigorously, and, to that end, to think about civilization scientifically and philosophically. We need a scientific body of knowledge about civilization, and then a philosophical analysis of this body of scientific knowledge, before we can say that we are capable of thinking about civilization clearly and rigorously.

In my attempt to arrive at a scientific conception of civilization I have formulated many different conceptual frameworks — many of them mere fragmentary ideas without much connection to a wider scientific context, such as in the established social sciences — that I view as something like exercises or experiments, to be tested against the historical record, and also to be extrapolated into the future. Following Carnap’s tripartite distinction of scientific concepts into the taxonomic, the comparative, and the quantitative (cf. The Future Science of Civilizations), some of these ideas are taxonomic, some are comparative, and some are quantitative.

Rudolf Carnap's account of scientific concepts from his Philosophical Foundations of Physics.

Rudolf Carnap’s account of scientific concepts from his Philosophical Foundations of Physics.

Taxonomic, comparative, and quantitative conceptions of civilization

Implicitly I have been employing a taxonomy of civilizations when I used terms such as agrarian-ecclesiastical civilization or industrial-technological civilization, and recently I have suggested that these taxa may be placed within more general taxa. For example, classical antiquity and medieval Europe were both civilizations with an agricultural base, but profoundly different in other respects. Thus if we understand that industrial-technological civilization is a scientific civilization, we can see by analogy how this civilization might be superseded by another kind of scientific civilization but which was not an industrial-technological civilization (cf. David Hume and Scientific Civilization and The Relevance of Philosophy of Science to Scientific Civilization).

In Comparative Concepts in the Study of Civilization I sketched out some of the problems of employing comparative conceptions of civilization, which are of great utility despite the moral repugnance in which such comparisons are held today. Comparative concepts remain underdeveloped because of the moral opprobrium attached to explicit comparisons among civilization, which imply explicit rankings, such as “better than” or “worse than,” “higher” or “lower,” “more advanced” or “less advanced,” “more developed” or “less developed.” Even when rankings of civilizations are carefully and tightly circumscribed so to not to judge the worth of a civilization — presumably its contribution to human history — such rankings are still routinely misconstrued, often willfully so. Even to suggest such a thing is to invite hostile criticism.

There are a number of well-known quantitative schemes for taking the measure of civilization, most especially the Kardashev rankings of Type I, Type II, and Type III (subsequently extrapolated by several authors to both higher and lower types). I wrote about Kardashev’s types at some length in What Kardashev Really Said on Centauri Dreams, so I will not repeat that analysis here. My dissatisfaction with Kardashev types led me to formulate a series of stages in the development of spacefaring civilization, which I wrote about in Beyond the Kardashev Scale and which I spoke about at the first 100YSS event 2011, and then put in essay form in The Moral Imperative of Human Spaceflight.

In brief, I treated the stages of spacefaring civilizations in terms of technological ability to overcome gravitational thresholds. These gravitational thresholds ascend from the surface of Earth (as, i.e., the difficulty of crossing mountain ranges) through planets, stars, and galaxies to the multiverse:

● Stage 0 spacefaring civilizations, or a planet-bound civilizations, have no capacity for spaceflight. (Pre-Sputnik civilization)

● Stage 1 spacefaring civilizations have the kind of minimal capacity that we now possess to loft satellites and human beings into orbit, and even to visit nearby heavenly bodies such as the moon. (Sputnik and after)

● Stage 2 spacefaring civilizations might be defined as those that have established a permanent, self-sustaining presence off the surface of the world of a given civilization’s biological origin. This could also be defined in terms of practical, durable, and routine inter-planetary travel. This is the minimal level of civilization to assure long-term survivability.

● Stage 3 spacefaring civilizations would have achieved practical, durable, and routine interstellar travel.

● Stage 4 spacefaring civilizations would be defined in terms of practical, durable, and routine inter-galactic travel.

● Stage 5 spacefaring civilizations would be defined in terms of practical, durable, and routine travel in the multiverse, i.e., beyond the known universe defined by the consequences of the big bang and observational cosmology.

I conceived my above schema of stages in the development of spacefaring civilization in terms of transportation — whether by foot, canoe, horseback, sail, rail, aircraft, or spacecraft, because it is by such means that human beings came to inhabit the world entire, and by such means that civilizations have spread — but I now see that transportation is a special case of change, and that some similar schema, generalized to address all forms of civilizational change, might be employed. Recently I have been experimenting with several different schematic formulations of change based on a generalization of the stages of spacefaring civilization. Since civilization is, roughly, about large scale social organization, the idea of demographically significant change is central to my formulation. Here is one delineation of stages based on any change whatsoever:

● Stage 0: Equilibrium No change; equilibrium state.

● Stage 1: Firsts Symbolic firsts that are demographically insignificant but mark a possible trajectory for change.

● Stage 2: Growth Building on symbolic firsts, gradual (arithmetical) increase in demographic significance.

● Stage 3: Inflection Passing a threshold at which demographically significant change occurs exponentially (geometrically).

● Stage 4: Predominance At predominance the change is now the norm; a corner has been turned, and the completion of the change is now only a matter of time.

● Stage 5: Integration Full integration. The trajectory of change has been fulfilled, and full integration eventually becomes indistinguishable from an equilibrium state, or Stage 0. This new equilibrium is a more comprehensive state if the change involved growth, and a less comprehensive state if the change involved contraction.

In this schema I assume that growth could be arrested at any stage, and that it can be reversed. The growth of a pandemic that does not kill the host species may reach an inflection point or demographic predominance, but “integration” would mean the pandemic had achieved totality, at which point this would result in the death of the host. The first summit of Mount Everest has been followed by growth in the number of climbers, but this growth will never reach integration because there will not be a time in human history when the whole of humanity has climbed Everest. However, the growth of agricultural civilization very nearly did reach totality as almost all practicable arable land had been brought under cultivation by the time the industrial revolution occurred and a new form of civilization began to take shape.

This is an admittedly imperfect attempt to provide a structure for describing large-scale change of the kind that results in the emergence, growth, decay, or death of a civilization.


Cluster and Series

In a couple of recent posts — The Philosophical Basis of Islamic State and The Seriation of Western Civilization — I have mentioned that I think about the origins of civilization in terms of clusters and series. A cluster is a geographical (or synchronic) conception, while a series is an historical (or diachronic) conception. (Earlier in Synchronic and Diachronic Approaches to Civilization I had made the synchronic/diachronic distinction without relating this to the ideas of cluster and series.)

While I conceived clusters and series of civilizations in terms of the origins of civilization, the ideas could just as well be applied later in the development of civilization, if some new cluster could emerge. Since human civilization at present, however, already covers the entire planet, there are no opportunities for civilizations to originate de novo (on Earth’s surface). One could identify clusters and series of the origins of kinds of civilization (which requires a taxonomy of civilization), so that when industrial-technological civilization begins to emerge in the late eighteenth century, western Europe is the cluster for the origin of this kind of civilization, and from this cluster several diachronic series can be traced. More interesting in my view is to pull back our perspective and to consider the large-scale structure of civilization in the universe. From this perspective, we would speak of a terrestrial cluster, and as various terrestrial civilizations achieve spacefaring status each of these civilizations deriving from the terrestrial cluster would constitute a civilizational series, from which a seriation of spacefaring civilizations would follow.

Initially separate clusters, such as those that constituted the origins of civilization, or, later, the emergence of a new kind of civilization, grow together over time (what Whitehead would have called concrescence), and the growing together of originally separate civilization arguably results in a new cluster. At the present time of planetary civilization, this cluster is the terrestrial cluster. However, we can identify earlier instances when originally separate civilizations grew together, and many of these are marked by great ages of syncretism, which have arguably created some of the greatest symbols of civilization in terms of monumental architecture.

I have not yet made any systematic effort to relate these ideas of cluster and series to taxonomic, comparative, and quantitative concepts of civilization, but have employed the ideas opportunistically as they could be used to illuminate a particular problem. There are many possible ways to bring these ideas together.


The orders of civilization

Another partial conceptual framework that I have worked out for civilization is a hierarchical structure that I call the orders of civilization. These orders are as follows:

● Civilization of the Zeroth Order is the order of prehistory and of all human life and activity and comes before civilization in the strict sense.

● Civilization of the First Order are those socioeconomic systems of large-scale organization that supply the matter upon which history works; in other words, the synchronic milieu of a given civilization, a snapshot in time.

● Civilization of the Second Order is an entire cycle of civilization, from birth through growth to maturity and senescence unto death, taken whole. (Iterated, civilization of the second order is a series, as described above.)

● Civilization of the Third Order is the whole structure of developmental stages of civilization such that any particular civilization passes through, but taken comprehensively and embracing all civilizations within this structure and their interactions with each other as the result of these structures. (Clusters and series are part of the overall structure of civilization of the third order.)

This framework was primarily intended to clarify exactly what we are referring to when we invoke “civilization,” and in a sense it builds upon one of the earliest problems I took up in this blog, which I originally called The Phenomenon of Civilization, i.e., the attempt to speak about civilization as such, without referring to any particular civilization.

Notice that for every order of civilization, we can talk about one and the same civilization from these several points of view, i.e., given civilization CIVx, there is CIVx of the zeroth order, before and outside this civilization, CIVx of the first order, which is some contemporaneous snapshot of its structures, CIVx of the second order, which is the entire narrative of this civilization, and CIVx of the third order, which is the same civilization taken in the context of the life cycles of all civilizations, as one thread in a tapestry of civilization. In this context civilization can be treated formally, as any civilization could be substituted for CIVx.

Again, I have not made a systematic effort to unify these various theoretical frameworks, so that orders of civilization are precisely defined in relation to stages or clusters and series, but there are interesting ways to do this. Civilization of the second order, placed end to end, constitutes a series, while clusters and series are part of the overall structure of civilization of the third order; civilization of the third order is closest to what I previously called the phenomenon of civilization.


Orders, stages, and waves

Orders of civilization as I conceived them do not stand in isolation, but are part of a series of concepts — orders, stages, and waves — intended to offer an increasingly finely-grained account of civilization as one delves into the details of the seriation of civilizations. To a certain extent, then, my conception of the stages of spacefaring civilization mentioned above was intended from the first to be integrated into this model.

When I spoke at the second 100YSS in 2012 I had progressed farther on my typology of stages of spacefaring civilization, and had subdivided stages into waves of expansion (or contraction) — cf. my contribution to 100 Year Starship 2012 Symposium Conference Proceedings, “The Large-Scale Structure of Spacefaring Civilizations.” A wave of expansion that consolidates the achievement of a stage takes different forms depending on the technology available (because how we get there matters) and the strategy of implementing that technology in practice. At that time I distinguished between an incremental outward push in which the farthest regions are last to be inhabited and populations build up first closest to the center from which expansion starts and then later moves into the periphery, and a sudden “moon shot” outward jump (akin to what a biogeographist would call a “sweepstakes dispersal route”) in which the far frontier receives the brunt of the demographic impact, and it is only later with subsequent waves that the buffer between center and periphery is filled in. Needless to say, all of this can also be run backward in order to describe the collapse of civilization.

It will be obvious that these three concepts — orders, stages, and waves — were intended to be integrated into my conception of spacefaring civilizations distinguished according to gravitational thresholds attained. However, as noted above, expansion into space can be re-conceived more generally as any kind of change. Can the conceptual framework of cluster and series be fitted into the framework or orders, stages, and waves, or vice versa? I have integrated a more-or-less intuitive distinction between center and periphery into this model, as the various possibilities for civilizational expansion or retrenchment can be described in terms of the interplay between the center and the periphery of a given civilization. (Earlier I discussed the center/periphery dialectic in The Farther Reaches of Civilization.) This suggests that a place could also be made for clusters and series, which is a pretty elementary idea.

At one time I saw the analysis of civilization in terms of orders, stages, and waves to be the primary theoretical framework I would employ (I even began to assemble a PowerPoint presentation based on this framework, assuming that I would give a talk about it at some point), but I have been working on another framework that supersedes this (and hopefully resolves some of the problems with that schema) and which I hope to soon present in a systematical exposition. However, I tend to let ideas gestate for a long time before I write about them, so it may not be as soon as I hope that I write about it.



Any conclusions could only be provisional at best. As I noted above in the introduction, I consider all of these ideas to be experiments. Sometimes one idea fits a circumstance well, so I make use of it, while on another occasion that idea may not work, but another does. Each unique set of historical circumstances seems to call for a unique theoretical framework, but, of course, the challenge is to find a framework that works well generally to elucidate a wide variety of distinct civilizations. Such a framework could then with greater confidence be projected into the future and give us a glimpse of the shape of structure of civilization to come.

My views continue to evolve and I continue to formulate new concepts and frameworks. As I noted above, I am actively working an an alternative taxonomy that I hope will be more sophisticated and open to the degree of elaboration that would make it applicable not only to the past, but also to the future.

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Grand Strategy Annex

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At least four times in the history of our planet, civilization has independently emerged, and we possess a fairly detailed archaeological record of a complete series in each of these four cases of the development from the most rudimentary settled agriculturalism up to a fully developed and articulated agrarian-ecclesiastical civilization. This is by no means an exhaustive account of terrestrial civilization. Civilization, like life itself, is a branching bush that, once started, repeatedly bifurcates and diverges in unprecedented ways from its root stock. There are other forms of civilization, and probably other instances of independent origin. I suspect, for example, that in the Western hemisphere that a complete and independent seriation of civilization occurred at least twice, and perhaps more than twice.

Göbekli Tepe

Göbekli Tepe

Today I will not consider the phenomenon of civilization taken whole, but I will rather consider the seriation of Western civilization in isolation. As a westerner myself (well, sort of a westerner, as my people are all Scandinavian, and Scandinavian civilization, i.e., Viking Civilization, was subsumed under an expanding Western Civilization), I am understandably most interested in Western Civilization, but Western Civilization should also be interesting to anyone who studies civilization as such, due to its many unique features. I have commented elsewhere that it is today considered in bad taste to compare civilizations; nevertheless, I must run the risk of doing so in order to freely and openly discuss the features that differentiate western civilization from other civilizations — and also those features that mirror other civilizations. What makes Western Civilization unique are those unprecedented historical mutations that did not occur in other civilizations — viz. the Age of Discovery, the scientific revolution, and the industrial revolution — and which we then compare with other civilizations as a baseline for reference.

Çatal Hüyük

Çatal Hüyük

To spell out a bit of my conceptual framework explicitly, a cluster (as I use the term) is a geographical region comprising several closely related civilizations that have been the result of idea diffusion from a common source (or originating more-or-less simultaneously). This is a synchronic conception. A cluster contains several series. A series is a sequence of civilizations in time, related through descent with modification, more or less laid end to end, and inhabiting more or less the same geographical region or geographical trajectory. Civilizations in a common series are related by inheritance. This is a diachronic conception. Civilizations in a cluster are synchronically related to each other; civilizations in a series are diachronically related to each other. Thus from the West Asian Cluster there emerges the series that becomes western civilization as it projects itself along a continual western trajectory out of Mesopotamia and the Levant.

A very comfortable-looking reconstruction of an interior at Çatal Hüyük, which gives the appearance of civilized life.

A very comfortable-looking reconstruction of an interior at Çatal Hüyük, which gives the appearance of civilized life.

Civilizational series admit of what archaeologists call seriation. In so saying I am using the term more comprehensively that is usual. Seriation has been defined as:

A relative dating technique in which artifacts or features are organized into a sequence according to changes over time in their attributes or frequency of appearance. The technique shows how these items have changed over time and it is a way to establish chronology. Archaeological material, such as assemblages of pottery or the grave goods deposited with burials is arranged into chronological order. The types that make up the assemblages to be ordered in this way must be from the same archaeological tradition and from a single region or locality. Once the variations in a particular object have been classified by typology, it can often be shown that they fall into a developmental series, sometimes in a single line, sometimes in branching lines more as in a family tree. The order produced is theoretically chronological, but needs archaeological assessment. Outside evidence, such as dating of two or more stages in the development, may be needed to determine which is the first and which the last member of the series.

Kipfer, Barbara Ann, Encyclopedic Dictionary of Archaeology, New York: Springer, 2000, p. 505

It is atypical to apply seriation to an entire civilization, and in fact it could be said that I am misusing the term, as the definition above cites “artifacts or features,” and a civilization is neither an artifact or a feature in the usual senses of these terms, but includes both of them and more and better besides. The power of seriation is that once you have an understanding of a developmental sequence, you can “connect the dots” when a people have moved location, identifying when a particular developmental stage terminates at one location and then picks up again at another location. Such a developmental trajectory moving ever westward characterizes the origins and development of western civilization.

Ritual figurine from Çatal Hüyük; the area excavated to date includes a large number of structures believed to be shrines or temples, demonstrating a robust ideological infrastructure.

Ritual figurine from Çatal Hüyük; the area excavated to date includes a large number of structures believed to be shrines or temples, demonstrating a robust ideological infrastructure.

In my post on The Philosophical Basis of Islamic State I noted that I called the many civilizations having their origins in Mesopotamia and the Levant the West Asian Cluster. Western civilization has its earliest origins in the West Asian Cluster, and in the earliest years of the rudimentary civilization that emerged here we find a network of family resemblances that overlap and intersect (to borrow a Wittgensteinian phrase). The earliest known site in the West Asian Cluster that has clear evidence of large scale social cooperation, and therefore can be considered a distant ancestor to civilization — proto-civilization, if you will — is Göbekli Tepe in southeastern Anatolia. Thought to be a ritual center predating even settled agriculture (specifically, Prepottery Neolithic A, or PPNA), the site has impressive megalithic architecture. Let us take this as the point of origin for civilization in the West Asian Cluster — it is our best scientific knowledge as of the present for the origins of our civilization.

Gobekli Tepe to Catal Huyk

Several hundred miles west of Göbekli Tepe is Çatal Hüyük, a famous Neolithic site often identified as the first urban settlement on our planet. (According to Google Maps it takes 138 hours to walk the 670 km from one site to the other. If one could walk 8 hours per day, it would take 17 days to make the journey. If you walked fast, you might make a round trip in one moon.) Çatal Hüyük has been extensively studied, though not fully excavated, and while the life of the people would have been extremely rudimentary by the measures of what we call civilization today, it nevertheless possesses all the essential elements of civilization: an urban settlement supported by agricultural suburbs, with division of labor, art and religion, and trade with neighboring peoples.

Gobekli tepe to plochnik

The next famous site on this westward trajectory is that of Pločnik in present-day Serbia. The settlement (perhaps town) of Pločnik represents what is called the First Temperate Neolithic. In other words, the techniques of farming in Mesopotamia and the Levant that characterized the agricultural revolution as it was first realized in this cluster were adapted for use in a temperate climate, and this both demanded and inspired further technological innovations. Pločnik may be the first site at which extractive metallurgy was practiced with the production of copper and bronze implements and decorative items.

Vinca-Plocnik Culture, Late Mesolithic (5th mill. BC). (Photo Credits: Carlos Mesa) Double-Headed figure, Cayonu, Turkey.

Vinča-Pločnik Culture, Late Mesolithic (5th mill. BC). (Photo Credits: Carlos Mesa) Double-Headed figure, Cayonu, Turkey.

If you look at the relationship of Çatal Hüyük and Pločnik on a map, you will see that the path takes you through Thrace and present-day Bulgaria. When I noticed this, I did some research to find out about Neolithic archaeology in Bulgaria, and, sure enough, there were remains of the right age located almost exactly between Çatal Hüyük and Pločnik, so that one can literally see in the archaeological remains of material culture the trajectory of peoples as they emerged from subtropical climate of Mesopotamia and passed through Anatolia on their way north and west.


As settled agriculture gained a foothold in the Balkan Peninsula, the region was a quiet backwater for thousands of years as spectacular civilizations still known for the monumental architecture rose and fell in Egypt, Mesopotamia, and Anatolia. Little of note seemed to be happening as a result of the humble farming communities of the First Temperate Neolithic in the Balkans, until a new kind of civilization took shape in Greece. The Greeks, never shy to own their accomplishments, knew that they had created a new kind of civilization very different from the Persians on their border, whom they repeatedly and heroically resisted.

The Acropolis and the Parthenon represent a different approach to monumental architecture than that of Egypt, Anatolia, or Mesopotamia.

The Acropolis and the Parthenon represent a different approach to monumental architecture than that of Egypt, Anatolia, or Mesopotamia.

The cultural heritage of Greece, and especially the art, architecture, philosophy, and literature of Athens and Attica was projected back into West Asia by the conquests of Alexander the Great, but Alexander died young, and while the impress of Greek civilization can still be detected in West Asia where Alexander’s troops marched all the way to India, the tradition of Greek civilization was taken in another direction once again farther West, when Roman power emerged as the dominant political regime in the Mediterranean Basin. When Alexander’s unsustainable empire was divided after his death, Greece proper, with all its rich cultural traditions, was conquered by the Romans, who had a great enthusiasm for Greek civilization. It became a fashion among wealthy collectors to seek out the finest examples of Corinthian pottery, in a way that is precisely parallel to the tastes of antiquarians in our own time.

Roman farmers didn't get much glory, but they made the empire possible. Moreover, they made what followed the empire possible also.

Roman farmers didn’t get much glory, but they made the empire possible. Moreover, they made what followed the empire possible also.

The Roman Empire represents the greatest spatial expansion and the longest temporal duration of the civilizations directly derived from the West Asian Cluster, with the possible exception of Islamic civilization, but in each of these cases there is a question as to what constitutes “direct” derivation from the West Asian source. Only with the collapse of Roman power in the west and the admixture of elements from the West Asia Cluster with indigenous European cultures do we see the emergence of a distinctly western civilization. Rather than ex oriente lux, a light from the east illuminating western barbarism, we have in occidente lux, the ancient light of eastern civilization given new life as it enters into Europe. And by this time in history, the original five clusters of civilization had repeatedly bifurcated and had begotten a range of mixed civilizations that were to confront western civilization as it began its relentless global expansion.

Roman forums - retro picture

When Roman power collapsed in the west, the empire divided and civilization bifurcated. In the east, the empire became more Greek in character, and Byzantine civilization emerged. In the west, those traditions transmitted from Mesopotamia, Anatolia, Greece, and the Roman Mediterranean once again migrated further west and in so doing found themselves in the midst of the inhospitable barbarism of Western Europe. For all Europe’s early productivity of what archaeologists call “cultures” (and which I would call proto-civilizations, if not civilization simpliciter), Europe did not make the breakthrough to civilization proper, but had to wait for the examples of the West Asian Cluster to show it the way to civilization by way of idea diffusion (which I would now, following Cadell Last, prefer to call idea flow).


In the farthest western peninsula of Eurasia Western Civilization finally took on its definitive and distinctive form as a new civilization arose and became what we now call medieval Europe. But this was not the end. At the farthest western edge of this western peninsula of Eurasia, on an island jutting into the Atlantic, the industrial revolution began in the final quarter of the eighteen century, and this was to inaugurate an entirely new kind of civilization — industrial-technological civilization — that is even today consolidating its planetary expansion. This industrialized civilization leapt over the Atlantic Ocean and found in North America especially fertile soil in which to grow, and so Western Civilization continued in its westward migration. Now that industrial-technological civilization has expanded on a planetary scale, civilization has nowhere to go but upward and outward. When this happens, another novel form of civilization will take shape.

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Grand Strategy Annex

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A Psychodynamic Account of Contemporary

muslim rage

Islam and its Place in Civilizational Seriation

Some time ago in From Neurotic Misery to Ordinary Human Unhappiness I discussed a famous Freud quote. The quote runs as follows:

…much will be gained if we succeed in transforming your hysterical misery into common unhappiness. With a mental life that has been restored to health, you will be better armed against that unhappiness.

After this, in Miserable and Unhappy Civilizations, I suggested that Freud’s distinction between neurotic misery and ordinary human unhappiness can be applied not only to individuals but also to social wholes. Thus it makes sense to speak of neurotically miserable civilizations as compared to civilizations possessing merely ordinary levels of human unhappiness.

Then I went yet further afield in Agriculture and the Macabre, in which I tried to make the case the agricultural civilization is particularly vulnerable to neurotic misery. While industrial-technological civilization certainly has its problems and its limitations, whatever may be said of it, it is not macabre and retrospective in the way that agricultural civilization is.

I have been even more specific in identifying the religious wars of Early Modern Europe (also corresponding with the witch craze) as the nadir of Western civilization and as a paradigm case of a civilization in the grip of neurotic misery. Eventually Western civilization grew out of its neurotic misery, although not without an unprecedented level of carnage, and today Western civilization is a fine representative of ordinary human unhappiness as the basis for civilization. Not very exciting, but it’s better than the alternative.

Islam, as an historical phenomenon, is several hundred years behind Christianity in its development. I do not intend this statement to in any way imply that there is anything intrinsic to Islam that keeps its development behind that of Christendom, but there is the historical fact that, of these two religious traditions of the masses, Islam was promulgated six hundred years later than Christianity. Christianity had already been at its internecine squabbles for hundreds of years when Mohammad performed the Hijra to Medina to found the first Muslim community.

The strife we see today in Islam is the sign of a civilization — Islamic civilization — in the grip of neurotic misery. This situation did not come about suddenly, and it is not going to go away suddenly. It is a narrative that must unfold over a period of hundreds of years, and, as I recently wrote in Why tyranny always fails but democracy does not always prevail, Homo non facit saltumMan makes no leaps. All development is evolutionary.

The trend toward the neurotic misery of Islamic civilization has been developing for quite some time. Charles Doughty, who traveled through Arab lands in the nineteenth century, frequently comments on the fanaticism of his hosts, as, for example, in this passage:

“The high sententious fantasy of ignorant Arabs, the same that will not trust the heart of man, is full of infantile credulity in all religious matter; and already the young religionist was rolling the sentiment of divine mission in his unquiet spirit.”

Charles Montagu Doughty, Travels in Arabia Deserta, Volume 1, Cambridge, 1888, p. 95

And this…

“I wondered with a secret horror at the fiend-like malice of these fanatical beduins, with whom no keeping touch nor truth of honourable life, no performance of good offices, might win the least favor from the dreary, inhuman, and for our sins, inveterate dotage of their bloodguilty religion. But I had eaten of their cheer, and might sleep among wolves.”

Op. cit., p. 502

Such passages are most unwelcome today, and many would regard them as an embarrassment better forgotten, but I suspect that Charles Doughty knew a great deal more about Arabia than many an Arabist today. Rather than taking such remarks as a sign of Doughty’s racism, we might take them in historical context as intimations of what was to come. And historical context is crucial here, since precisely the same thing would no doubt have been in found in Christendom in a parallel historical context. I have no doubt that if a worldly and learned Muslim visited Europe one or two hundred years before Europe’s religious wars, he would have found much the same thing. In fact, Montesquieu depicted exactly this after Europe’s neurotic misery in his epistolary novel The Persian Letters.

A recent feature in Foreign Policy magazine, It’s Not About Us by Christian Caryl (20 February 2013) about intra-Islamic relations, and especially the split between Sunni and Shia branches of Islam, is an exposition of the extent to which Islam is as much at war with itself as with the infidel — exactly like Christendom during its period of neurotic misery. It is well known that militant Jihadis sympathetic to Al Qaeda tend to be Sunni, while the Persians and minority communities throughout the Arab world are Shia, and that there are radical elements on both sides of this divide who are vying to be recognized as the vanguard to militant Islam in the contemporary world. These sectarian divides within Islam frequently correspond to divisions in political power and economic influence, making the religious quarrel indistinguishable from broader social conflicts (again, like early modern Europe). And why should social groups contest with each other to be recognized as the vanguard of Islamic radicalism? Because there is a social consensus that radical Islamism is the telos of civilization.

Just as there were many sane and rational men who lived through Christendom’s neurotic misery (Michel de Montaigne comes to mind, for example), so too there are many sane and rational Muslims in our age of Islam’s neurotic misery — but it would be dishonest to pretend that the exceptions to the rule are anything other than exceptions. When almost everyone agreed that “spectral evidence’ could be admitted in the trials of individuals accused of witchcraft, we must acknowledge that there existed at that time a social consensus that this is what constituted “justice.” And so, too, today, when polls reveal that a majority of Muslims will not condemn atrocities and acts of terrorism carried out in the name of Islam and Jihad, we must acknowledge that there is a social consensus that such acts are widely considered to be permissible, if not encouraged — no matter the reasonable few who are rightly horrified.

I have learned that when talking about the scales of history that apply to civilization and big history that one must go out of one’s way to emphasize that these are not events or movements that can be observed in a single human lifetime. Christianity’s buildup to its own neurotic misery required hundreds and hundreds of years of development; the actual period of neurotic misery lasted as much as two centuries, and the whole episode is still, hundreds of years later, being put behind us. It doesn’t matter how much you might want things to be tied up neatly in your lifetime — if you’re going to discuss these great forces that shape civilizations, you have to get used to the idea that it’s not like observing the life cycles of fruit flies.

Astronomers, who similarly work on very long time scales, have the same difficulty in explaining themselves and getting others to understand in a visceral sense the elapse of eons. The astronomer reconstructs the dynamic history of a universe that seems, to us, to be standing still, by looking in all different directions in the sky and observing different kinds of celestial bodies at different stages of development. The astronomer must then put all these fragments of cosmological history together on one large canvas that he will never himself see in a lifetime, but which he sees in his mind’s eye.

When archaeologists similarly survey different sites and find pottery in different stages of development in different places, they try to put it all together with the movements of ancient peoples. This assembly of a structure in time is called seriation. The astronomer engages in cosmological seriation. (The Hertzsprung–Russell diagram is the seriation of stellar evolution.) The student of civilization and of big history, engages in civilizational seriation.

We observe but a single slice of time — the present — and from this single slice of time we attempt to reconstruct the whole of the continuum of time. Ultimately, this is a project of temporal seriation.

The limited temporal horizon of most contemporary commentators on political strife makes it impossible to seem the larger patterns revealed by civilizational and temporal seriation, and so they make elementary errors of historiography. And not only in politics, but in every aspect of civilization. I have repeatedly tried to point out the misunderstandings in the media of China’s “peaceful rise,” which is really China’s industrial revolution.

Have I repeated myself a sufficient number of time to make my point? I doubt it. But i will keep at it, reminding the reader at every turn that the perspective of Big History cannot be assimilated to the personal experience of time, and that one must pursue a strategy of temporal seriation to see larger patterns that do not reveal themselves to the eye.

One of these larger patterns is the pattern of the development of religion as a mass social phenomenon, and among mass religions one pattern is that of passing through a stage of neurotic misery on the way to the mature expression of religion within a civilization that does not cripple that civilization.

Religion begins with something as small and as personal as a superstition or a ritual observance. Eventually it becomes a system of mythology, and once the system of mythology is systematically integrated with the state structures of agricultural civilization religion becomes a principle of social order and a locus of conflict. This conflict must play itself out until civilization gropes its way toward a social principle consistent with the change and diversity that makes a state successful in an age of industrialized economies. All of this takes time — much more time than any one individual can observe in a lifetime. (There, I’ve repeated myself again.)

The neurotic misery of Islam will persist for hundreds of years, as the neurotic misery of Christendom persisted for hundreds of years. There are perhaps ways to ease the transition and lessen the suffering, but we cannot simply leap over this unpleasantness. It must be worked on in real time, just as a patient on the psychiatrist’s couch must work his way through painful early memories before he can simply be unhappy instead of being neurotically or hysterically miserable.

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Grand Strategy Annex

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