From the History of the World series, Making Civilizations traces the origins of large-scale organized human societies. Led by archaeologist Hans-Joachim Gehrke, a distinguished group of scholars lays out latest findings about Neanderthals, the Agrarian Revolution, the founding of imperial China, the world of Western classical antiquity, and more.

A comprehensive account of the "lost" cultures of Crete and Mycenae which antedated the Classical period by a thousand years and more. Covers the prehistory of the area from Neolithic times (6500 B.C.) to the collapse of the Mycenaean Empire c. 1200 B.C.

Focuses on mankind's transition from savagery into the beginnings of modern life.

Carroll Quigley was a legendary teacher at the Georgetown School of Foreign Service. His course on the history of civilization was extraordinary in its scope and in its impact on students. Like the course, The Evolution of Civilizations is a comprehensive and perceptive look at the factors behind the rise and fall of civilizations. Quigley examines the application of scientific method to the social sciences, then establishes his historical hypotheses. He poses a division of culture into six levels from the abstract to the more concrete. He then tests those hypotheses by a detailed analysis of five major civilizations: the Mesopotamian, the Canaanite, the Minoan, the classical, and the Western. Quigley defines a civilization as "a producing society with an instrument of expansion." A civilization's decline is not inevitable but occurs when its instrument of expansion is transformed into an institution--that is, when social arrangements that meet real social needs are transformed into social institutions serving their own purposes regardless of real social needs.

Uses four factors--energy capture per capita, organization, information technology and war-making capacity--to attempt to show which world regions were the most powerful throughout all of human history.

There are few more important philosophers at work today than John Searle, a creative and contentious thinker who has shaped the way we think about mind and language. Now he offers a profound understanding of how we create a social reality--a reality of money, property, governments, marriages, stock markets and cocktail parties. The paradox he addresses in Making the Social World is that these facts only exist because we think they exist and yet they have an objective existence. Continuing a line of investigation begun in his earlier book The Construction of Social Reality, Searle identifies the precise role of language in the creation of all "institutional facts." His aim is to show how mind, language and civilization are natural products of the basic facts of the physical world described by physics, chemistry and biology. Searle explains how a single linguistic operation, repeated over and over, is used to create and maintain the elaborate structures of human social institutions. These institutions serve to create and distribute power relations that are pervasive and often invisible. These power relations motivate human actions in a way that provides the glue that holds human civilization together. Searle then applies the account to show how it relates to human rationality, the freedom of the will, the nature of political power and the existence of universal human rights. In the course of his explication, he asks whether robots can have institutions, why the threat of force so often lies behind institutions, and he denies that there can be such a thing as a "state of nature" for language-using human beings.

The idea of civilization recurs frequently in reflections on international politics. However, International Relations academic writings on civilization have failed to acknowledge the major 20th-century analysis that examined the processes through which Europeans came to regard themselves as uniquely civilized – Norbert Elias’s On the Process of Civilization. This book provides a comprehensive exploration of the significance of Elias’s reflections on civilization for International Relations. It explains the working principles of an Eliasian, or process-sociological, approach to civilization and the global order and demonstrates how the interdependencies between state-formation, colonialism and an emergent international society shaped the European 'civilizing process'.