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SOCIAL DECAY & REGENERATION

Toynbee argues that the breakdown of civilizations is not caused by loss of control over the environment, over the human environment, or attacks from outside. Rather, societies that develop great expertise in problem solving become incapable of solving new problems by overdeveloping their structures for solving old ones.

The fixation on the old methods of the "Creative Minority" leads it to eventually cease to be creative and degenerates into merely a "dominant minority" (that forces the majority to obey without meriting obedience), failing to recognize new ways of thinking. He argues that creative minorities deteriorate due to a worship of their "former self," by which they become prideful, and fail to adequately address the next challenge they face.

He argues that the ultimate sign a civilization has broken down is when the dominant minority forms a Universal State, which stifles political creativity. He states:

First the Dominant Minority attempts to hold by force - against all right and reason - a position of inherited privilege which it has ceased to merit; and then the Proletariat repays injustice with resentment, fear with hate, and violence with violence when it executes its acts of secession. Yet the whole movement ends in positive acts of creation - and this on the part of all the actors in the tragedy of disintegration. The Dominant Minority creates a universal state, the Internal Proletariat a universal church, and the External Proletariat a bevy of barbarian war-bands.

He argues that, as civilizations decay, they form an "Internal Proletariat" and an "External Proletariat." The Internal proletariat is held in subjugation by the dominant minority inside the civilization, and grows bitter; the external proletariat exists outside the civilization in poverty and chaos, and grows envious. He argues that as civilizations decay, there is a "schism in the body social," whereby abandon and self-control together replace creativity, and truancy and martyrdom together replace discipleship by the creative minority.

He argues that in this environment, people resort to archaism (idealization of the past), futurism (idealization of the future), detachment (removal of oneself from the realities of a decaying world), and transcendence (meeting the challenges of the decaying civilization with new insight, as a Prophet). He argues that those who Transcend during a period of social decay give birth to a new Church with new and stronger spiritual insights, around which a subsequent civilization may begin to form after the old has died.
Toynbee's use of the word 'church' refers to the collective spiritual bond of a common worship, or the same unity found in some kind of social order.




The British historian Arnold J. Toynbee, in his 12-volume magnum opus A Study of History (1961), theorized that all civilizations pass through several distinct stages: genesis, growth, time of troubles, universal state, and disintegration. (Carroll Quigley would expand on and refine this theory in his "The Evolution of Civilizations".[29])

Toynbee argues that the breakdown of civilizations is not caused by loss of control over the environment, over the human environment, or attacks from outside. Rather, societies that develop great expertise in problem solving become incapable of solving new problems by overdeveloping their structures for solving old ones.

The fixation on the old methods of the "Creative Minority" leads it to eventually cease to be creative and degenerates into merely a "dominant minority" (that forces the majority to obey without meriting obedience), failing to recognize new ways of thinking. He argues that creative minorities deteriorate due to a worship of their "former self," by which they become prideful, and fail to adequately address the next challenge they face.

He argues that the ultimate sign a civilization has broken down is when the dominant minority forms a Universal State, which stifles political creativity. He states:

First the Dominant Minority attempts to hold by force - against all right and reason - a position of inherited privilege which it has ceased to merit; and then the Proletariat repays injustice with resentment, fear with hate, and violence with violence when it executes its acts of secession. Yet the whole movement ends in positive acts of creation - and this on the part of all the actors in the tragedy of disintegration. The Dominant Minority creates a universal state, the Internal Proletariat a universal church, and the External Proletariat a bevy of barbarian war-bands.

He argues that, as civilizations decay, they form an "Internal Proletariat" and an "External Proletariat." The Internal proletariat is held in subjugation by the dominant minority inside the civilization, and grows bitter; the external proletariat exists outside the civilization in poverty and chaos, and grows envious. He argues that as civilizations decay, there is a "schism in the body social," whereby abandon and self-control together replace creativity, and truancy and martyrdom together replace discipleship by the creative minority.

He argues that in this environment, people resort to archaism (idealization of the past), futurism (idealization of the future), detachment (removal of oneself from the realities of a decaying world), and transcendence (meeting the challenges of the decaying civilization with new insight, as a Prophet). He argues that those who Transcend during a period of social decay give birth to a new Church with new and stronger spiritual insights, around which a subsequent civilization may begin to form after the old has died.
Toynbee's use of the word 'church' refers to the collective spiritual bond of a common worship, or the same unity found in some kind of social order.

The great irony expressed by these and others like them is that civilizations that seem ideally designed to creatively solve problems, find themselves doing so self-destructively.[citation needed]

https://en.wikipedia.org/wiki/Societal_collapse