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Collectivism is a term used to describe any moral, political, or social outlook, that stresses human interdependence and the importance of a collective, rather than the importance of separate individuals. Collectivists focus on community and society, and seek to give priority to group goals over individual goals.^[1] The philosophical underpinnings of collectivism are for some related to holism or organicism - the view that the whole is greater than the sum of its parts/pieces. Specifically, a society as a whole can be seen as having more meaning or value than the separate individuals that make up that society. ^[2] Collectivism is widely seen as being opposed to individualism. Notably these views are sometimes combined in systems.

Politics

Jean-Jacques Rousseau’s Social Contract is considered an example of collectivist political philosophy, which maintains that human society is organized along the lines of an implicit contract between members of society, and that the terms of this contract (e.g. the powers of government, the rights and responsibilities of individual citizens, etc.) are rightfully decided by the "general will" - that is, the will of the people. This idea inspired the early socialist and communist philosophers such as Hegel and Marx.^[3]

According to Moyra Grant, in political philosophy "collectivism" refers to any philosophy or system that sees any kind of group (such as a class, nation, race, society, state, etc) as more important than the individual.^[4] According to Encyclopædia Britannica, "collectivism has found varying degrees of expression in the 20th century in such movements as socialism, communism, and fascism. The least collectivist of these is social democracy, which seeks to reduce the inequities of unrestrained capitalism by government regulation, redistribution of income, and varying degrees of planning and public ownership. In socialist systems collectivist economics are carried to their furthest extreme, with a minimum of private ownership and a maximum of planned economy."^[5]

However, political collectivism is not necessarily associated with support for states, governments, or other hierarchical institutions. There is also a variant of anarchism which calls itself collectivism (see collectivist anarchism). Collectivist anarchists, particularly Mikhail Bakunin, were among the earliest critics of authoritarian communism. They agree with communists that the means of production should be expropriated from private owners and converted to collective property,^[6] but they advocate the ownership of this collective property by a loose group of decentralized communes rather than a government. Nevertheless, unlike anarcho-communists, they supported a wage system and markets in non-capital goods.^{citation needed} Thus, Bakunin's "Collectivist Anarchism," not withstanding the title, is seen as a blend of individualism and collectivism.^[7] Anarcho-communism is a more comprehensive form of non-state collectivism which advocates not only the collectivization of the means of production but of the products of labor as well.^[8] According to anarcho-communist Peter Kropotkin, "And as long as dwelling-houses, fields, and factories belong to isolated owners, men will have to pay them, in one way or another, for being allowed to work in the fields or factories, or for living in the houses. The owners will accept to be paid by the workers in gold, in paper-money, or in cheques exchangeable for all sorts of commodities. But how can we defend labour-notes, this new form of wagedom, when we admit that houses, fields, and factories will no longer be private property, and that they will belong to the commune or the nation?"^[9]

Economics

Generally speaking, collectivism in the field of economics holds that some things should be owned by the group and used for the benefit of all rather than being owned by individuals. Central to this view is the concept of the commons, as opposed to private property. Some collectivists apply this principle only to the means of production, while others argue that all valued commodities, like environmental goods, should be regarded as public goods and placed under public ownership.

Collectivism in economics may or may not involve a state as a manager and steward of collective property. For instance, anarcho-communists, who argue for the immediate abolition of the state, wish to place all goods under communal access without a state or manager. They argue that since, according to them, the value of labor cannot truly be measured, individuals should be free to produce and consume to their own self-determined needs. In 1876, at the Florence Conference of the Italian Federation of the International, where the principles of anarcho-communism were first laid out, it was stated:

Anarcho-communist Peter Kropotkin believed that a lack of collectivization of goods would be a dis-service to individuals ^[10].

Typology

Collectivism can be typified as "horizontal collectivism", wherein equality is emphasized and people engage in sharing and cooperation, or "vertical collectivism", wherein hierarchy is emphasized and people submit to authorities to the point of self-sacrifice.^[11] Horizontal collectivism is based on the assumption that each individual is more or less equal, while vertical collectivism assumes that individuals are fundamentally different from each other.^[12] Social anarchist Alexander Berkman, who was a horizontal collectivist, argued that equality does not imply a lack of unique individuality, but an equal amount of freedom and equal opportunity to develop one's own skills and talents,

Indeed, horizontal collectivists argue that the idea of individuals sacrificing themselves for the "group" or "greater good" is nonsensical, arguing that groups are made up of individuals (including oneself) and are not a cohesive, monolithic entity separate from the self. But most social anarchists do not see themselves as collectivists or individualists, viewing both as illusory ideologies based on fiction ^[14].

Horizontal collectivists tend to favour democratic decision-making, while vertical collectivists believe in a strict chain of command. Horizontal collectivism stresses common goals, interdependence and sociability. Vertical collectivism stresses the integrity of the in-group (e.g. the family or the nation), expects individuals to sacrifice themselves for the in-group if necessary, and promotes competition between different in-groups.^[12] Harry Triandis and Michele Gelfand argue that horizontal collectivist societies are those based on communal living, such as Israeli kibbutzim, while vertical collectivist societies are for example Stalinist and fascistcountries or traditional communities with strong patriarchal leaders; vertical collectivism also correlates with Right-wing Authoritarianism.^[12]

Collectivist societies

There are many examples of societies around the world which have characterized themselves or have been characterized by outsiders as "collectivist".

On the one hand, there are the socialist governments, which have often nationalized most economic sectors, agriculture in particular, with the exception of Cuba. If these states practice agricultural collectivism, they are often called Communist states. On the other hand, there are Israeli kibbutzim (voluntary communes where people live and farm together without private ownership), and communities such as the Freetown Christiania in Denmark (a small anarchist political experiment centered around an abandoned military installation in Copenhagen; Christiania has laws abolishing private property).

Many political movements such as fascism, all form of totalitarianism and certain forms of nationalism and patriotism can be considered collectivist as well, as they emphasize the role of the nation or the state over individuals.

Democracy, with its emphasis on notions of social contract and the collective will of the people, has been characterized by some as a form of (political) collectivism.

Criticism of collectivism

There are two main objections to collectivism, which come from the ideas of liberal individualism. One is that collectivism stifles individuality and diversity by insisting upon a common social identity, such as nationalism, racialism, feminism, or some other group focus. The other is that collectivism is linked to statism and the diminution of freedom when political authority is used to advance collectivist goals.^[15]

Ayn Rand, founder of Objectivism, was a particularly vocal opponent who believed the philosophy of collectivism led to totalitarianism. She argued that "collectivism means the subjugation of the individual to a group," and that "throughout history, no tyrant ever rose to power except on the claim of representing the common good." She further claimed that "horrors which no man would dare consider for his own selfish sake are perpetrated with a clear conscience by altruists who justify themselves by the common good."^[16] (The "altruists" Rand refers to are not those who practice simple benevolence or charity, but rather those who believe in August Comte's ethical doctrine of altruism which holds that there is "a moral and political obligation of the individual to sacrifice his own interests for the sake of a greater social good.").^[17]

Anti-collectivists often argue that all authoritarian and totalitarian societies are collectivist in nature. George Orwell, an advocate of democratic socialism^[18], believed that collectivism resulted in the empowerment of a minority of individuals and oppression:

Marxists criticize this use of the term "collectivism," on the grounds that all societies are based on class interests and therefore all societies could be considered "collectivist." Even the liberal ideal of the free individual is seen from a Marxist perspective as a smokescreen for the collective interests of the capitalist class.^{citation needed} Social anarchists argue that "individualism" is a front for the interests of the upper class. As anarchist Emma Goldman wrote:

Notes

^ Ratner, Carl; Lumei Hui (2003). "Theoretical and Methodological Problems in Cross–Cultural Psychology". Journal for the Theory of Social Behaviour 33 (1): 72. doi:10.1111/1468-5914.00206.
^ Agassi, Joseph (1960). "Methodological Individualism". British Journal of Sociology 11 (3): 244–270. doi:10.2307/586749.
^ Hayek, Friedrich A. The Fatal Conceit: The Errors of Socialism. University Of Chicago Press, 1991, Chapter Four: The Revolt of Instinct and Reason
^ Grant, Moyra. Key Ideas in Politics. Nelson Thomas 2003. p. 21
^ Encyclopædia Britannica. 2007. Encyclopædia Britannica Online. 12 Jan. 2007 <http://www.britannica.com/eb/article-9024764>
^ Anarchism. Bottomore, T. B. The Dictionary of Marxist Thought. Blackwell Publishing, 1992. p. 22
^ Morris, Brian. Bakukunin: The Philosophy of Freedom. Black Rose Books Ltd., 1993. p. 115
^ At the Florence Conference of the Italian Federation of the International in 1876, held in a forest outside Florence due to police activity, they declared the principles of anarcho-communism, beginning with: "The Italian Federation considers the collective property of the products of labour as the necessary complement to the collectivist programme, the aid of all for the satisfaction of the needs of each being the only rule of production and consumption which corresponds to the principle of solidarity."^{citation needed}
^ Kropotkin, Peter. Chapter 13 The Collectivist Wages System from The Conquest of Bread, G. P. Putnam's Sons, New York and London, 1906.
^ Shatz, Marshall. Introduction to Kropotkin: The Conquest of Bread and Other Writings, Cambridge University Press 1995, p. xvi "Anarchist communism called for the socialization not only of production but of the distribution of goods: the community would supply the subsistence requirements of each individual member free of charge, and the criterion, 'to each according to his labor' would be superseded by the criterion 'to each according to his needs.'"
^ Triandis, Harry C. (2001). "Individualism-Collectivism and Personality". Journal of Personality 69 (6): 909. doi:10.1111/1467-6494.696169.
^ ^a ^b ^c Triandis, Harry C.; Gelfand, Michele J. (1998). "Converging Measurement of Horizontal and Vertical Individualism and Collectivism". Journal of Personality and Social Psychology 74 (1): 119. doi:10.1037/0022-3514.74.1.118.
^ Berkman, Alexander. The ABC of Anarchism, p. 25
^ A.2 What does anarchism stand for?
^ Heywood, Andrew. Key Concepts in Politics. Palgrave Macmillan. p. 122
^ Rand, Ayn. The Only Path to Tommorow, Readers Digest, January 1944, pp. 88-90
^ Smith, George H. Ayn Rand on Altruism, Egoism, and Rights
^ Orwell, George Why I Write
^ George Orwell, review of The Road to Serfdom (1944)
^ Red Emma Speaks, p. 112 and 443
^ The Fallacy of Collectivism

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