Abstract
The article presents a brief overview of the meaning of the terms communism and organic solidarity and compares and contrasts them with respect to societal interactions. An in-depth analysis established that communistic ideologies were aimed at replacing the profit-based economy, which characterized the society during the ninetieth century. Communism was a more advanced form of socialism, which was believed to succeed in capitalism.
According to Durkheim, organic solidarity is a form of socialism that laid the basis of the interconnectivity of societal elements. Durkheim was for the idea that social order can only exist where communities appreciate the differences that exist in any diversified society. Such differences may either be economic, cultural, ethnic, or political and can only be tackled through mutual understanding. Durkheim pointed out that although society is the key beneficiary following a social transformation from mechanical to organic solidarity, chaos, and anarchy are some of the anticipated outcomes.
The Concept of Communism
Communism was an economic and political ideology that targeted to replace the profit-based and property-owning economy with communal ownership, an arrangement where all factors of production in society are controlled by a central organ. Communism, in some way, is a highly advanced form of socialism. The development of communism saw a deep rivalry between the socialist world and communist states in the Western world.
According to Marxists, communism is the new society that will come into existence following the overthrowing of capitalism, and it is a socially evolving process that will give yield to a world where a division of labor, as well as remuneration, will be non-existent. The wide-ranging political and theoretical agenda of Karl Max was primarily based on the concept of human history, which essentially differed from those of the social and philosophical thinkers (Marx, Engels & Arthur 21).
The conception of communism came into existence in 1840 following the impulsive thought of two providential German interpreters, Engels and Karl Marx. The conception of communistic ideology by Karl Marx was on the premise of both knowledge and human possibilities that were apparent when the potentials of socialism were assessed. Marx analyzes capitalism by projecting the future of communism through the use of existing trends and patterns.
According to Marx, communism favors the unstable and transforming states, and conditions for such a movement result from currently existing premises. Marx divides communism into two parts: the full communism and the dictatorship of the waged-people, with the latter depicting the transformation period between communistic and capitalistic societies. This certainly corresponds with the period that a state takes to transform into a revolutionary dictatorship (Marx & Engels 25).
According to Communistic Manifesto, Marx primarily planned to wrest capital from the wealthiest in the society by centralizing all factors of production to the state, as well as rapidly increasing the productive forces. He advocated for the abolition of rent applications and land ownership by individual citizens. His idea was that land should be a state’s property, where it will be rented at a much-reduced rate (Engels & Aveling 34).
While a number of sociologists contributed to the study of social interaction and society, Engel, Karl Mark, and Emile Durkheim laid the foundation of the modern-day perspectives. As Marx and Engel were more focused on modern socialism constructs while mile’s vision as far as the society was concerned put emphasis on the interconnectivity of all elements. Society, according to Durkheim’s perspective, was much greater than a summation of its constituent elements.
As opposed to the communist perspectives of Marx and Engel, Durkheim believed in industrial societies where social order was based on the recognition and appreciation of the social, as well as economic, disparities that exist in any society. Unlike Marx and Engel, he believed that the division of labor will be so specialized when every individual is engaged in a distinct economic activity. Organic solidarity advocates coexistence by ensuring the community understands cultural and economic diversities within its people. This absolutely contrasts with other societies where failure to conform with expected norms warrant punishment, and in worst cases banishment.
Durkheim took the time to point out that although the society stood to benefit from the transition from mechanical to organic solidarity, it can be a period of anarchy and chaos. He cited out social anomie, a period of lawlessness, as one of the outcomes of organic solidarity. This period will be characterized by weakened societal norms and alienation, despite people having the free will to achieve complex tasks. Social anomie is most widespread during periods of uncertainty, such as in the epoch conflict and wobbly economy. As the populace with respect to the organic solidarity ladder, they reinforce norms lawlessness.
Durkheim emphasized the differences between Individual and collective behavior are quite significant with the latter involving a number of aspects, such as collective conscience, morals, and attitudes. Durkheim’s quest to understand individual actions, he declared that he will never submit to societal conventions. Using analogies, he portrays society as a system of the human body that is made up of organs, which supports its normal functioning. He considers deviants as important constituents of society, and their punishment must always be in accordance with the societal norms and morals.
Durkheim reaffirmed that the penalty for committing an unlawful offense should illustrate moral awareness. This explains that such punishments should be aimed at reforming and deterring them from committing such offenses in the future. He explained that industrial societies were held by organic solidarity, which is maintained by cultural individual consciousness (Durkheim 132).
Works Cited
Durkheim, Elmile. The division of labor in society. New York: Free Press of Glencoe, 19641933. Print.
Engels, Friedrich, and Edward B. Aveling. Socialism, utopian and scientific. New York: International Publishers, 1935. Print.
Marx, Karl, Friedrich Engels, and Robert C. Tucker. The Marx-Engels reader. New York: Norton, 1972. Print.
Marx, Karl, Friedrich Engels, and C. J. Arthur. The German ideology. New York: International Publishers, 19721970. Print.
Marx, Karl, and Friedrich Engels. The Communist manifesto. 2nd ed. New York, N.Y.: W.W. Norton & Co., 2013. Print.