Editing SG33SHS-T (section)

=== 25. A Communal Society Provides Life Stability ===

However, a socialist society is not like the profit-driven society based on free competition seen in capitalism. It is a cooperative society that practices mutual assistance. In a cooperative society, all means of production, including the production facilities that enable capitalism, are not privately owned by individuals but managed as common property of the whole society and used for collective production. Therefore, the products of labor are not commodities for individuals to profit from and increase their private wealth but are rather collectively produced goods intended for the well-being, livelihood, and security of all members of society by way of planned production. Consequently, every member engaged in production has the right to be allocated the necessary means of livelihood, eliminating any anxieties about bread or basic necessities. Of course, this society also has strict penalties for those who refuse to work and are lazy, denying them access to food. As a result, the negative traits of laziness and undesirable competition gradually disappear, and what emerges is a society characterized by the joy and effort of creative coexistence and mutual prosperity, which can be proudly regarded as a human privilege.

I would like to provide a brief clarification in response to the criticism that in a cooperative society where private property is abolished or distribution is made equal people would lose the drive to work and express discontent, making a cooperative society impossible. Such criticism overlooks the underlying reasons why people have come to demand private property. By examining those reasons, we can easily find a resolution as this criticism is indeed a product of the ideological framework of individualistic economic organization.

The demand for private property arose because in a self-centered, free-market economy where individuals are not collectively responsible for ensuring each other’s livelihoods within the community or society, private property becomes an absolute necessity. However, in a society where essential aspects of life such as clothing, food, shelter, as well as education, health care, and other basic needs are socially guaranteed, private property is by no means an absolute requirement. Moreover, in a society where productive forces have advanced and the supply and demand of the entire society are adequately fulfilled and harmonized on a social level, the significance of private property diminishes even further.

Moreover, regarding distribution, equality in a communal society means giving seven [units of payment] to those who contribute seven units of labor and giving three to those who contribute three units. Furthermore, as social training progresses, it is reasonable to expect that when needs arise—seven [units of payment] for seven needs, three [units of payment] for three needs—distribution according to ability and need will not lead to any complaints. This is evident when reflecting on the harmonious family lives we currently lead. However, if we consider that such criticisms often come from spiritualists and proponents of personalism who preach “sacrifice” and “public service,” we cannot help but be surprised by the blatant contradictions in their arguments. On the one hand, they affirm the pursuit of personal desires and interests, while on the other they promote the idea of sacrifice and devotion as the essence of human existence. It is perplexing that they fail to recognize the stark inconsistency in their own arguments. If they truly believe in the virtues of a cooperative society without private ownership, they should be at the forefront of promoting such a society themselves!

These people have fallen into inconsistency in their arguments and thereby have demonstrated their inherent weakness in succumbing to the domination of materialistic desires in their own lives. And precisely because of that, shouldn’t we consider implementing a collective society by socializing our economic organization, thereby realizing the ideal society of mutual love and harmony that they themselves desire?

This explanation has provided a broad overview of the fundamental structure of a communal society. In practice, the implementation may vary based on geographical and industry-specific considerations; it is not a simple or mechanical process to achieve universal equality. The essence of a communal society lies in viewing the entire society as a cohesive organism, where mutual assistance replaces exploitation and the pursuit of individual profit. This communal society emerges inevitably out of capitalism, which can no longer endure the adverse effects of intensified free competition. As capitalism naturally evolves into a cooperative form, it loses its inherent characteristics, which focus on personal profit-seeking and competition, and transitions into a communal society. Therefore, we must acknowledge that there is ample possibility for the birth of this type of society.

After winter comes spring. After capitalism, a communal society will inevitably be created. Spring is coming! We should not simply put aside heavy burdens and engage with lighter issues; we must not allow ourselves to be diverted. This is a natural demand of honest human nature. It is an inevitable force that cannot be obstructed even by opium-like rhetoric. It is time for change. All those with awakened hearts should actively strive for this transformation; there is no reason to curse its development.