Individual, Society, State, and System
Introduction
As a result of his cultural journey, man has discovered two forms of collectivity: society and state. Society, in its form and scope, is larger than the state and encompasses the entirety of human life. No aspect of life is beyond its reach. The state covers all aspects of society—political, social, and economic. In today’s modern era, it is difficult to address political, economic, and social inequalities without the state. Society is an ancient and natural institution, whereas the state is modern in comparison. Man has lived for long periods without the state. As society evolved, it felt the need to organize different sectors, giving birth to the state.
The Emergence of Society and State
What was this need? There is no single answer to this question. Political scientists generally agree that the weak segments of society needed protection from the strong, requiring a coercive force to keep the powerful in check. This is why the definition of the state by renowned German sociologist Max Weber, which describes the state as an institution that holds a monopoly on the legitimate use of violence, has gained widespread acceptance【Weber, 1922】. In other words, only the state has the moral justification to use force, and no one else has the right to use force against another.
Society: A Natural Institution
Society emerges from the social interactions of humans. When people meet, social relationships form. The union of man and woman creates a family, and the union of families forms society. These social relationships also require organization to keep society peaceful and stable. Societies stabilize through continuous interaction, agreeing on certain norms to maintain mutual relations. When this agreement persists for a long time, it becomes a tradition. Traditions collectively give rise to a value system.
The Formation of the Value System
The value system forms the basis for customs and traditions. Happiness and sorrow are natural emotions that seek expression, and the ways of expression create customs. These customs usually follow the values agreed upon collectively. The formation of this value system involves human experiences as well as the beliefs and ideologies collectively adopted. Historically, religion has been the strongest foundation of beliefs. Culture arises from the value system. Culture is essentially the collective behavior adopted to express natural emotions and meet human needs【Geertz, 1973】.
Adherence to the Value System
Adherence to this value system is voluntary. No one can be forced to accept a value system against their will. However, the ways of the society into which a person is born become second nature from the beginning. This hold is so strong that one cannot escape it for life. This strengthens a society’s value system and transfers it from one generation to the next. Experience shows that in any society, the number of people who rebel against their value system is negligible.
In this sense, society is not coercive because it does not force someone to adopt a behavior through the use of power. However, its moral pressure is so strong that even if someone wishes to rebel, they cannot. For example, in our society, there is a prescribed way for the relationships between men and women within the value system. When someone deviates from it, society ostracizes them. Even if there is no law, a person cannot live in society with such deviation. Eventually, they face social boycott. They have only two options for survival: abandon the deviation or migrate from that place【Durkheim, 1893】.
The Role of State
Society survives on the value system, while the state survives on law. The state needs coercive power to maintain its existence. Society grants it this power to compel society members to abstain from certain actions or to perform certain duties. If someone refuses, the state can punish them. How the state acquires this power relates to the evolution of civilization. During monarchies, this power resided with the monarchy, where the king’s decree was law【Hobbes, 1651】.
In the modern era, this power belongs to the people. They delegate it to their elected representatives, who can make any law they wish. The state’s executive branch is bound to implement this law, known as democracy. Throughout human history, various forms of the state have existed, with democracy being its most modern form. In monarchy, this authority lies with an individual; in theocracy, with a religious class【Tocqueville, 1835】.
The Evolution of State
Humans struggle to remain balanced, constantly oscillating between excess and deficiency, causing social unrest. The institution of the state also suffered from this trait. Initially established to protect the weak from the powerful, the state gradually became an epicenter of oppression. A ruling class emerged that exploited the public using state power, leading to a reaction against the state【Marx, 1848】.
The Necessity of the State
In political science, the necessity of the state has been debated from different perspectives. It has been suggested that the essence lies in human social consciousness, which should be developed to the extent that the need for the state is eliminated. In simple terms, this refers to a political arrangement where no authority exists, and it is maintained through voluntary social institutions. Many consider this a utopian concept. However, it reflects human thought about the state’s institution【Kropotkin, 1892】.
Modern Society and State
In the modern era, both society and state have become necessities for individuals. Society is a natural institution, while the state has proven itself indispensable through evolution. Today, the primary issue is the intellectual and practical harmony between the individual and these two institutions. Where this unity exists, there is no unrest, and both institutions assist in personal development. Where there is conflict and contradiction, the individual’s personality suffers internal chaos, causing political and social disorder【Arendt, 1958】.
Achieving Intellectual and Practical Unity
The question is, how can this intellectual and practical unity be achieved? The only way is to organize the state system around the societal value system and entrust the state with creating a conducive environment for the intellectual and practical development of individuals. For example, in most European countries, there is a consensus on a value system that includes individual freedom, a capitalist economy, and secularism as fundamental values. The state is bound to form political strategies based on these values. If individual freedom is a societal value, the political system must be democratic【Rawls, 1971】.
Conclusion
If this premise is correct, then it is not necessary for every country to have the same political system. If a universal value system emerges worldwide, it is possible for all countries to adopt similar political systems. The world is moving towards a universal value system. Until this process is complete, it is essential for each country to adopt a political system aligned with its societal value system to ensure harmony between the individual, state, and society, guaranteeing intellectual and practical development.
It must be clear that the individual is of utmost importance. Society and the state exist to protect the individual’s rights. The individual forms an attachment to society and the state only when convinced that their existence ensures their survival. Therefore, every state considers fulfilling the rights and needs of its people its primary responsibility, creating institutions and assigning them the duty of public service【Locke, 1689】.
References
- Arendt, H. (1958). The Human Condition. University of Chicago Press.
- Durkheim, É. (1893). The Division of Labor in Society. Free Press.
- Geertz, C. (1973). The Interpretation of Cultures. Basic Books.
- Hobbes, T. (1651). Leviathan. Oxford University Press.
- Kropotkin, P. (1892). The Conquest of Bread. Heinemann.
- Locke, J. (1689). Two Treatises of Government. Cambridge University Press.
- Marx, K. (1848). The Communist Manifesto. Penguin Classics.
- Rawls, J. (1971). A Theory of Justice. Belknap Press.
- Tocqueville, A. (1835). Democracy in America. University of Chicago Press.
- Weber, M. (1922). Economy and Society. University of California Press.
