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We are told by the dictionary that a civilisation is a society in an advanced state of social development — for example, with complex legal, political, and religious organisations.

However, the term is often subjectively used by people of one society to exclusively refer to their society, or their elite sub-group, or to a few associated societies, implying all others, in time, geography, or status, as something less than civilised, implying all others as savages or barbarians.

The term is also used, again in a very subjective or biased manner, to disparage people who may not necessarily be at a lesser stage of development, against minorities or isolated individuals, who often disagree not only with the basic philosophical premise of these so-called advanced societies, but may not think they are, in any way, advanced at all, as for example in the expression, "A hermit doesn't much care for civilisation".

Civilisation, however, is more precisely related to the ancient Greek city-state or polis , and its modern descendant, the nation-state, today even more multinational as a state than it ever was before in human history. Aristotle considered the city to be a natural community, and also considered the city to be prior in importance to the family, which in turn is prior to the individual. Not only nobody has ever proven Aristotle's belief that the city is a natural community, when even superficial analysis would suggest otherwise, but the primacy of the city is also essentially anti-societal in its anti-family and anti-individual bias.

Aristotle was plain wrong to hype polities. He called the city (polis ) or "political community" — as opposed to other types of society such as the family or village — the highest or most perfect form of society, when in fact no polity is even a real society.

Societies, in reality, are communities organised by family (stirps ), clan (gens ), church/parish (curia ), or by assembly hall/village (tribus ). Any societal entity without even the most basic assembly hall — where people or families can gather to hold public meetings, or where the members of an organisation, like a school or church, can gather to hold private meetings; an assembly hall used by people in order to express their views directly, and not indirectly as through a representative or politician — is not a real or natural society. It is, at best, only a fictitious or juridical society, and a phoney democracy. Moreover, societies can never be political in nature. As Frederick Douglass has rightfully stated: "Mankind are not held together by lies. Trust is the foundation of society. Where there is no truth, there can be no trust, and where there is no trust, there can be no society. Where there is society, there is trust, and where there is trust, there is something upon which it is supported."

While ancient Athens was originally made up of 4 phyles  [φυλές] based essentially on blood (stirps/gens ) or religious (curia/tribus ) ties, Cleisthenes reforms (508/7 BC) changed that societal (stirps/gens ) and institutional societal (curia/tribus ) structure into a political one, by redistributing the Athenian population into 10 political phyles  based on the area in which one lived. Power went from the prominent family or clan, which often exercised some power also because of real personal and family virtues, to a candidate who was a son of a "you know what". We went from largely virtue ethics (Aristotelian), to largely deontological (Kantianism) and utilitarian ethics (the consequentialism of Jeremy Bentham and Stuart Mill).

Likewise, in 7 BC Augustus divided the city of Rome into 14 administrative regions (regiones ), which replaced the four regiones  or "quarters" traditionally attributed. Before Augustan reforms, Rome was more cogently divided into 4 urban tribes (vici ), and another 31 rural tribes (pagi ) encompassed citizens outside the city, for a total of 35 tribes (tribus ). When the 35 tribes were created, the divisions were geographical, similar to modern US Congressional districts. However, since tribal membership was inherited from fathers, geographical distinctions were eventually lost. Eventually the only geographical divisions were the 4 poorer urban tribes made of plebeians (commoners), and the 31 wealthier, rural, but smaller landowner tribes made of aristocrats. The 14 regiones Romae antiquae  under Augustus, on the other hand, were further divided into 265 official neighbourhoods (vici ).

Frank J. Lechner, PhD, professor of sociology at Emory University, calls the cult of the nation-state — which started with Aristotle's worship of the Greek city-state or polis , and which flourished through the process of nation-state creation that began in the sixteenth century — "institutionali[s]ed societalism".

I don't like the term not because it is not true that modern politics is a form of natural society in a mental institution, but because I favour, and because it is more important to speak of natural societalism, before you mention genetically engineered societalism, and which is actually not the societalism concept which some French use, and which is really a globalised form of plain old, and political socialism. These people use the word societalism as a weasel word , in order to protect socialism from its most certain demise as a result of globalisation, something which basically flies in the face of the belief in the cult of the nation-state.

The problem with the world today is ultimately a problem which is larger than colour revolutions, and can be defined politeia  (πολιτεία), an ancient Greek word used in political thought, especially in Plato and Aristotle. The word politeia  derives from polis  (πόλις), meaning walled city, and polis  in turn probably derives from polemos  (πόλεμος), meaning war, battle, or strife. The polis  later gave rise to the many countries we have today, and the many divisions as well.

These poleis  (the plural form of polis ), these walled cities, are where all that low-life Eurotrash developed. The political system produces imperialism at first; then subversive colour revolutions at a later stage; and later still the Machiavellian social engineering now going on in Europe with forced absorption of migrants, so the elite can keep controlling the masses economically and otherwise.

Our dated politics is still used today simply because it works. It works because it is much easier to destroy things through Aristotelian entropy, than it is to build things through Pythagorean syntropy (or negentropy).

It is not so much power that corrupts absolutely, but Aristotelian politics, and even modern Luhmannian sociology, as both actually keep inhumane institutions firmly in charge of human beings, and superior to human beings, and Luhmann even places humans outside of society, sounding like a born again Aristotle, in all his decadence, when in fact there can be no society but a fictional or juridical society, when one ignores natural individual, family, and small community human rights and needs.

In traditional politics or the polis , as well as in micronations the Wikipedia defines as such, things work this way, the Aristotelian way: scarcity generates conflict with others (antipathy/contempt generates antagonism) and fascism. This is the way civilisation works, and has always worked.

In non-traditional politics or natural society, things work this way, the Pythagorean way: sufficiency generates conflict within ourselves (empathy generates solidarity) and anarchism. This is the way tribalisation might work.

As Eduardo Galeano puts it, "Unlike solidarity, which is horizontal and takes place between equals, charity is top-down, humiliating those who receive it and never challenging the implicit power relations."

As Sara Ahmed puts it, "Solidarity does not assume that our struggles are the same struggles, or that our pain is the same pain, or that our hope is for the same future. Solidarity involves commitment, and work, as well as the recognition that even if we do not have the same feelings, or the same lives, or the same bodies, we do live on common ground."

The first kind of politics, Aristotelian politics or civilisation, produces a planet of the apes , scarcity even despite industrial scale (First World) agriculture. I don't have to describe the rest, but most micronations are following, even aping that model.

The second kind of politics, Pythagorean politics or tribalisation, should produce a kingdom of God , a Messianic society, or the closest thing to it; afthonía  (αφθονία) by do-it-yourself (Fifth World) agriculture; but it should also produce abundance, and the generosity that follows for other reasons as well.

While civilisation is related more precisely to the ancient Greek city-state or polis , tribalisation is related to real or natural societies, which are communities organised by family (stirps ), clan (gens ), church/parish (curia ), or by assembly hall/village (tribus ). No real or natural society can exist without even the most basic assembly hall where people or families can gather and express their views directly and unfiltered. Polities are but artificial societies, since they only allow, at best, for indirect representation, and actually treat fully grown human beings as minors, who thus require the tutelage of political representatives.

In the final and most objective analysis, civilisation is not at all more advanced than tribalisation, only less humane and democratic. It generally favours the needs of governments and legal entities, while tribalisation would meet the needs of individuals, families, and communities more efficiently.