Originally Posted by
an8150
but I don't see why your descriptions of Bedouin, etc. are any closer to the State of Nature - the natural condition of mankind, as you put it - than are mine. They're just different ways that different societies developed. So when you say that 'communism is the natural condition of mankind', I take you to mean that in the State of Nature everything is held in common. I agree that there are societies where that has happened, but I cannot see why that is any more natural a development upon climbing out of the primordial sludge than Ugg deciding that the frog he found is his. Take another example: studies of very young children suggesting that they sometimes share when there is no obvious gain to them in doing so. On the other hand, any parent of young children has witnessed in them the urge to acquire and to accumulate. I'd suggest that urge is even stronger where fundamentals such as hunger are at stake: if Ugg reckons he'll starve if he shares even a morsel with Grunt, then Grunt is on his own. A little further down the evolutionary tree, Ugg might start to consider the benefit to him of delaying satisfaction of his hunger by giving Grunt some frog, in return for Grunt's assistance slaying a sabre-tooth tiger. A primitive trade, if you will. Or maybe they'll Bedouin it up, who knows? ]
--You don't seem to be following my argument, in which the invention of private property as the foundation of modern socio-economic relations is an historical development. Within that concept are modes of behaviour such as competition, financial transactions, rent, debt and credit and so on. These were not common to human societies universally, and still today there are formal prohibitions on usury in some countries (whether they are held to or not is another matter). It is profoundly wrong to think that either Bedouin societies or South Pacific islanders lived in a 'state of nature' -the Hobbesian concept was derived from his experience of civil war, and the absence of government -there is no evidence that in the absence of government societies collapse into an orgy of violence, which is ironic given that your own dreamland has an absence of government, but you don't call it a 'state of nature'.
In fact, in the absence of government, societies will normally devise rules that seek to maintain peace. Amongst the Bedouin, for example, the practice of 'blood revenge' is viewed as pointless if every time someone from clan A is killed someone from the offending clan or tribe must also be killed -so property, usually in the form of camels, wheat etc are traded instead on the advice of tribal elders, as the property belongs to the tribe in common. You have also not considered the widespread existence in the Middle East and East Africa, of the 'moral economy' where, again in the absence of government, land was farmed for the benefit of the community rather than for markets. It was a way of ensuring that everyone participated in production, and received their fair share of the results. Indeed, the conflict between the moral economy of say, Kenya, was at the core of the Mau Mau conflict, just as both the Ottoman and later the British governments sought to replace the moral economy of Palestine and TransJordan with a market economy, which had already emerged in some parts of Palestine anyway; it was also common in parts of Lebanon and Syria. Critical to the transition are notions of efficiency, which the free marketeers argued was enhanced by market relations, and ownership, in which land farmed in common became private property, enriching some, impoverishing others: not all fields are as productive as others, and what once benefited all now benefited only a few. In Syria and Iraq, the commercialisation of agriculture through the creation of estates impoverished thousands and enriched a few, and was the source of much conflict both before the end of Ottoman rule and after it.
This means that in the absence of government, human societies will find ways of managing their relations to minimise violence and social disorder, which must be part of your Eden to Come; the problematic element has been the introduction of competition and market-led relations: on the one hand a driver of progress and change; on the other the cause of much misery, poverty and alienation -but you yourself admit there will be losers as well as winners; but you won't say what you will do with the losers.
[Oh, but I think it is when you say, 'private property is theft'. As it happens, that's long seemed to me a non-sensical formulation because it recognises the status and attributes of property - that ability to have it stolen - whilst presupposing property held in common, which by definition cannot be stolen. But that's incidental: if you believe private property is theft, then those items you 'value most' are either things you've stolen, in which case there's no moral bar to my taking them, or they're private property, properly meant, and I should get my hands of them.
--Marx's most radical challenge: money is the acme of private property, there can be no freedom until money is abolished -even the Bolsheviks couldn't handle that one.