Social organization of work in different types of society-

slave society, feudal society, industrial /capitalist society

Social organizations or institutions arise out of social needs and situations of members. These
organizations are the means through which individuals adjust their behaviour to environmental
conditions.

Lapiere says that "social organization consists of all the ways by which men live and work
together, more especially of all the programmed, ordered and coordinated relations of the
members of the society." Social organisations at different levels organize and give expression
to collective behaviour. They coordinate and crystallize numerous interests of individuals and
groups.

Social organisations are of two broad types, namely, those which grow out of kinship and
those that result from the free and voluntary associations of members. A brief analysis of a
few such organization

he Marxist theory of historical materialism understands society as fundamentally determined

by the material conditions at any given time - this means the relationships which people enter
into with one another in order to fulfill their basic needs, for instance to feed and clothe
themselves and their families.[1] In general Marx and Engels identified five successive stages
of the development of these material conditions in Western Europe.[2]ns may be given.

Slave Society

The Second Stage: may be called Slave Society, considered to be the beginning of "class
society" where private property appears.

Class: here the idea of class appears. There is always a slave-owning ruling class and the
slaves themselves.

Statism: the state develops during this stage as a tool for the slave-owners to use and
control the slaves.

Agriculture: people learn to cultivate plants and animals on a large enough scale to support
large populations.

Democracy and Authoritarianism: these opposites develop at the same stage. Democracy
arises first with the development of the republican city-state, followed by the totalitarian
empire.
Private Property: citizens now own more than personal property. Land ownership is especially
important during a time of agricultural development.

The slave-owning class "own" the land and slaves, which are the main means of producing
wealth, whilst the vast majority have very little or nothing. The propertyless included the
slave class, slaves who work for no money, and in most cases women, who were also
dispossessed during this period. From a Marxist perspective, slave society collapsed when it
exhausted itself. The need to keep conquering more slaves created huge problems, such as
maintaining the vast empire that resulted (i.e. The Roman Empire). It is ultimately the
aristocracy born in this epoch that demolishes it and forces society to step onto the next
stage.

Feudalism

The Third Stage: may be called Feudalism; it appears after slave society collapses. This was
most obvious during the European Dark Ages when society went from slavery to feudalism.

Aristocracy: the state is ruled by monarchs who inherit their positions, or at times marry or
conquer their ways into leadership.

Theocracy: this is a time of largely religious rule. When there is only one religion in the land
and its organizations affect all parts of daily life.

Hereditary classes: castes can sometimes form and one's class is determined at birth with no
form of advancement. This was the case with India.

Nation-state: nations are formed from the remnants of the fallen empires. Sometimes to
rebuild themselves into empires once more. Such as England's transition from a province to
an empire.

During feudalism there are many classes such as kings, lords, and serfs, some little more than
slaves. Most of these inherit their titles for good or ill. At the same time that societies must
create all these new classes, trade with other nation-states increases rapidly. This catalyzes
the creation of the merchant class.

Out of the merchants' riches, a capitalist class emerges within this feudal society. However
there are immediate conflicts with the aristocracy. The old feudal kings and lords cannot
accept the new social changes the capitalists want for fear of destabilizing or reducing their
power base, among various other reasons that are not all tied to power or money.
These proto-capitalist and capitalist classes are driven by the profit motive but are prevented
from developing further profits by the nature of feudal society where, for instance, the serfs
are tied to the land and cannot become industrial workers and wage earners. Marx says, Then
begins an epoch of social revolution (the French Revolution of 1789, the English Civil War and
the Glorious Revolution of 1688, etc.) since the social and political organization of feudal
society (or the property relations of feudalism) is preventing the development of the
capitalists' productive forces.[3]

Communism

Some time after socialism is established society leaps forward, and everyone has plenty of
personal possessions, but no one can exploit another person for private gain through the
ownership of vast monopolies, and so forth. Classes are thus abolished, and class society
ended. Communism will have spread across the world and be worldwide. Eventually the state
will "wither away" and become obsolete, as people administer their own lives without the
need for governments or laws. Thus, stateless communism or pure communism, which may be
considered the Sixth Stage, is established, which has the following features:

Statelessness: there are no governments, laws, or nations any more.

Classlessness: all social classes disappear, everyone works for everyone else.

Propertylessness: there is no money or private property, all goods are free to be consumed
by anyone who needs them.

In The Communist Manifesto Marx describes communism as:

When, in the course of development, class distinctions have disappeared, and all production
has been concentrated in the hands of a vast association of the whole nation, the public
power will lose its political character. Political power, properly so called, is merely the
organized power of one class for oppressing another. If the proletariat during its contest with
the bourgeoisie is compelled, by the force of circumstances, to organize itself as a class; if,
by means of a revolution, it makes itself the ruling class, and, as such, sweeps away by force
the old conditions of production, then it will, along with these conditions, have swept away
the conditions for the existence of class antagonisms and of classes generally, and will
thereby have abolished its own supremacy as a class. In place of the old bourgeois society,
with its classes and class antagonisms, we shall have an association in which the free
development of each is the condition for the free development of all.[5]

Few applications of historical materialism, the philosophical system used by Marxism to

explain the past progressions of human society and predict the nature of communism,
account for a stage beyond communism, but Marx suggests that what has ended is only the
"prehistory" [8] of human society; now, for the first time, humankind will no longer be at the
mercy of productive forces (e.g. the free market) which act independently of their control.
Instead human beings can plan for the needs of society, inclusively, democratically, by the
vast majority, who now own and control the means of production collectively. By implication,
then, only now does the real history of human society begin.

Primitive - Communal System

- No concept of private property

- No Exploitation, no master slave - all were equal
- Low production, no surplus was produced
- It was classless society.
-
Slave Owning Society

- Tools were perfected

- Large scale production through use f salves
- Concept of private ownership developed.
- Salves were not interested in increasing efficiency.
- There were two classes represented by Masters and Salves

Feudal Society

- Land given by landlord in return of military services

- Court by lord and taxes are levied by lord
- Land owner maintain control over peasantry
- No property right to peasant
- Other sources of energy like wind and water was also used for production
- Skill and craft specialization developed , but they were obliged to surrender labour to lord.
- Make little effort to make labour interested.
- There were two classes - Feudal Lord and Serf
 Capitalism

- Vigorous growth of means of production

- Proletariats legally free
- Free labour has created conscious of class and they frequently organize for bargain.
Communalism

- All means of production shall be own by state and thus there shall be no classes
 Labour and society
The Division of Labour in Society (French: De La Division Du Travail Social) is the dissertation
of French sociologist mile Durkheim, written in 1893. It was influential in advancing
sociological theories and thought, with ideas which in turn were influenced by Auguste Comte.
Durkheim described how social order was maintained in societies based on two very different
forms of solidarity (mechanical and organic), and the transition from more "primitive"
societies to advanced industrial societies.

Durkheim suggested that in a "primitive" society, mechanical solidarity, with people acting
and thinking alike and with a collective or common conscience, is what allows social order to
be maintained. In such a society, Durkheim viewed crime as an act that "offends strong and
defined states of the collective conscience."[1] Because social ties were relatively
homogeneous and weak throughout society, the law had to be repressive and penal, to
respond to offences of the common conscience.

In an advanced, industrial, capitalist society, the complex division of labor means that people
are allocated in society according to merit and rewarded accordingly: social inequality reflects
natural inequality. Durkheim argued that moral regulation was needed, as well as economic
regulation, to maintain order (or organic solidarity) in society with people able to "compose
their differences peaceably".[2] In this type of society, law would be more restitory than
penal, seeking to restore rather than punish excessively.

He thought that transition of a society from "primitive" to advanced may bring about major
disorder, crisis, and anomie. However, once society has reached the "advanced" stage, it
becomes much stronger and is done developing. Unlike Karl Marx, Durkheim did not foresee
any different society arising out of the industrial capitalist division of labour. He regards
conflict, chaos, and disorder as pathological phenomena to modern society, whereas Marx
highlights class conflict.

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Politics & Society was established in the late 1960s as an alternative, critical voice of the
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Today, the journal remains committed to its founding purposes and continues to publish well-
researched articles that raise questions about the way the world is organized politically,
economically, and socially. Politics & Society regularly debates such topics as the theory of
the state, class analysis, politics of gender, methodological individualism and rational choice,
and the future of capitalism and socialism.