Society or human society is the set of relations among people, including their social status and roles. By extension, society denotes the people of a region or country, sometimes even the world, taken as a whole. Used in the sense of an association, a society is a body of individuals outlined by the bounds of functional interdependence, possibly comprising characteristics such as national or cultural identity, social solidarity, language or hierarchical organization. Human societies are characterized by patterns of relationships between individuals sharing a distinctive culture and institutions. Like other communities or groups, a society allows its members to achieve needs or wishes they could not fulfill alone.
A society, however, may be ontologically independent of, and utterly irreducible to, the qualities of constituent individuals; it may act to oppress. The urbanization and rationalization inherent in some, particularly Western capitalist, societies, has been associated with feelings of isolation and social "anomie".
More broadly, a society is an economic, social or industrial infrastructure, made up of a varied collection of individuals. Members of a society may be from different ethnic groups. A society may be a particular ethnic group, such as the Saxons; a nation state, such as Bhutan; a broader cultural group, such as a Western society. The word society may also refer to an organized voluntary association of people for religious, benevolent, cultural, scientific, political, patriotic, or other purposes. A "society" may even, though more by means of metaphor, refer to a social organism such as an ant colony.
According to anthropologist Maurice Godelier, one critical novelty in human society, in contrast to humanity's closest biological relatives (chimpanzees and bonobo), is the parental role assumed by the males, which were unaware of their "father" connection.
Sociologist Gerhard Lenski differentiates societies based on their level of technology, communication and economy: 1) hunters and gatherers, 2) simple agricultural, 3) advanced agricultural, 4) industrial, and 5) special (e.g. fishing societies or maritime societies). This is somewhat similar to the system earlier developed by anthropologists Morton H. Fried, a conflict theorist, and Elman Service, an integration theorist, who have produced a system of classification for societies in all human cultures based on the evolution of social inequality and the role of the state. This system of classification contains four categories:
In addition to this there are:
Over time, some cultures have progressed toward more-complex forms of organization and control. This cultural evolution has a profound effect on patterns of community. Hunter-gatherer tribes settled around seasonal food stocks to become agrarian villages. Villages grew to become towns and cities. Cities turned into city-states and nation-states.
Today, anthropologists and many social scientists vigorously oppose the notion of cultural evolution and rigid "stages" such as these. In fact, much anthropological data has suggested that complexity (civilization, population growth and density, specialization, etc.) does not always take the form of hierarchical social organization or stratification.
Also, cultural relativism as a widespread approach/ethic has largely replaced notions of "primitive," better/worse, or "progress" in relation to cultures (including their material culture/technology and social organization).
Human societies are often organized according to their primary means of subsistence. As noted in the section on "Evolution of societies", above, social scientists identify hunter-gatherer societies, nomadic pastoral societies, horticulturalist or simple farming societies, and intensive agricultural societies, also called civilizations. Some consider industrial and post-industrial societies to be qualitatively different from traditional agricultural societies.
One common theme for societies in general is that a lone person has rather limited means at their disposal, and societies serve to aid individuals in times of crisis. Traditionally, when an individual requires aid, for example at birth, death, sickness, or disaster, members of that society will rally others to render aid, in some form—symbolic, linguistic, physical, mental, emotional, financial, medical, or religious. Many societies will distribute largess, at the behest of some individual or some larger group of people. This type of generosity can be seen in all known cultures; typically, prestige accrues to the generous individual or group. Conversely, members of a society may also shun or scapegoat members of the society who violate its norms. Mechanisms such as gift-giving and scapegoating, which may be seen in various types of human groupings, tend to be institutionalized within a society. Social evolution as a phenomenon carries with itself certain elements that could be detrimental to the population it serves.
Some societies will bestow status on an individual or group of people, when that individual or group performs an admired or desired action. This type of recognition is bestowed by members of that society on the individual or group in the form of a name, title, manner of dress, or monetary reward. Males, in many societies, are particularly susceptible to this type of action and subsequent reward, even at the risk of their lives. Action by an individual or larger group in behalf of some cultural ideal is seen in all societies. The phenomena of community action, shunning, scapegoating, generosity, and shared risk and reward occur in subsistence-based societies and in more technology-based civilizations.
Societies may also be organized according to their political structure. In order of increasing size and complexity, there are bands, tribes, chiefdoms, and state societies. These structures may have varying degrees of political power, depending on the cultural geographical, and historical environments that these societies must contend with. Thus, a more isolated society with the same level of technology and culture as other societies is more likely to survive than one in closer proximity to others that may encroach on their resources (see history for examples). A society that is unable to offer an effective response to other societies it competes with will usually be subsumed into the culture of the competing society (see technology for examples).
People of many nations united by common political and cultural traditions, beliefs, or values are sometimes also said to be a society (such as Judeo-Christian, Eastern, and Western). When used in this context, the term is employed as a means of contrasting two or more "societies" whose members represent alternative conflicting and competing worldviews (see Secret Societies).
Some academic, learned and scholarly associations describe themselves as societies (for example, the American Mathematical Society). More commonly, professional organizations often refer to themselves as societies (e.g., the American Society of Civil Engineers, American Chemical Society). In the United Kingdom and the United States, learned societies are normally nonprofit and have charitable status. In science, they range in size to include national scientific societies (i.e., the Royal Society) to regional natural history societies. Academic societies may have interest in a wide range of subjects, including the arts, humanities and science.
In some countries (for example the United States and France), the term "society" is used in commerce to denote a partnership between investors or the start of a business. In the United Kingdom, partnerships are not called societies, but cooperatives or mutuals are often known as societies (such as friendly societies and building societies). In Latin America, the term society may be used in commerce denoting a partnership between investors, or anonymous investors; for example: "Proveedor Industrial Anahuac S.A." where S.A. stands for Anonymous Society (Sociedad Anónima); however in Mexico in other type of partnership it would be declared as S.A. de C.V. or S.A. de R.L., indicating the level of commitment of capital and the responsibilities from each member towards their own association and towards the society in general and supervised by the corresponding jurisdictional civil and judicial authorities.
The term society is currently used to cover both a number of political and scientific connotations as well as a variety of associations.
The development of the Western world has brought with it the emerging concepts of Western culture, politics and ideas, often referred to simply as Western society. Geographically, it covers at the very least the countries of Western Europe, North America, Australia and New Zealand and sometimes also includes South America and Israel. The cultures and lifestyles of all of these stem from Western Europe. They all enjoy relatively strong economies and stable governments, allow freedom of religion, have chosen democracy as a form of governance, favor capitalism and international trade, are heavily influenced by Judeo-Christian values, and have some form of political and military alliance or cooperation.
Although the concept of information society has been under discussion since the 1930s, in the modern world it is almost always applied to the manner in which information technologies have impacted society and culture. It therefore covers the effects of computers and telecommunications on the home, the workplace, schools, government and various communities and organizations, as well as the emergence of new social forms in cyberspace.
One of the European Union's areas of interest is the Information Society. Here policies are directed towards promoting an open and competitive digital economy, research into information and communication technologies, as well as their application to improve social inclusion, public services and quality of life.
The International Telecommunications Union's World Summit on the Information Society in Geneva and Tunis (2003/2005) has led to a number of policy and application areas where action is required. These include:
As access to electronic information resources increased at the beginning of the 21st century, special attention was extended from the Information Society to the knowledge society.
In the words of an Irish governmental analysis, "The capacity to manipulate, store and transmit large quantities of information cheaply has increased at a staggering rate over recent years. The digitisation of information and the associated pervasiveness of the Internet are facilitating a new intensity in the application of knowledge to economic activity, to the extent that it has become the predominant factor in the creation of wealth. As much as 70 to 80 percent of economic growth is now said to be due to new and better knowledge."
While there are literally thousands of societies representing virtually every interest, a number of them are widely recognized. A few examples demonstrating the variety of a society's scope and interests are given below.
The Royal Society, officially the Royal Society of London for the Improvement of Natural Knowledge, is a learned society for science that was founded in 1660 and is considered by most to be the oldest such society still in existence.
Fellowship, granted for life, is awarded to scientists after their election by existing fellows, and is considered a great honour. Fellows must be citizens or residents of a member of the Commonwealth of Nations or the Republic of Ireland, while the smaller number of Foreign Members are drawn from other countries. Up to 44 new Fellows are elected each year. The Society's statutes state that candidates for election must have made "a substantial contribution to the improvement of natural knowledge, including mathematics, engineering science and medical science."
Britain's best-known socialist society is the Fabian Society, a membership organization affiliated with the Labour Party. It was founded in 1884, some years before the creation of the Labour Party itself. Although membership is relatively small (around 7,000), the society is very influential.
It is best known for its ground-breaking work from the late 19th century until World War I. The society laid many of the foundations of the Labour Party. Today, it is a vanguard "think tank" of the New Labour movement.
The Society of Friends is a Christian organization whose members are commonly known as Quakers. It was founded in 17th century England by George Fox who called for a radical, egalitarian, spirit-filled Christianity that would not be oppressive of people on account of race, sex, or class. Women and men were given equal status as all were children of God. A person should not set himself up with honors and distinctions as these were meaningless in the sight of God. From this came the Quaker practices of simple living, plain dress and plain speech.
Quakers maintain that the teaching of Jesus is a practical method for the guidance of the world today and that religion is concerned with the whole of life.
Throughout the English-speaking world, there are a considerable number of societies for the prevention of cruelty to animals, often known as SPCAs. Their operations may include protecting and providing shelter to animals in danger, striving to relieve the suffering of animals and ensuring law enforcement for the protection of animals. They are non-profit organizations that campaign for animal welfare and take in abused or abandoned animals, and help them to get adopted.
Among the large national organizations are the American ASPCA with over one million supporters across the United States and the British RSPCA with voluntary funding of over £80 million a year.
Quotes about society.
Society is the term to describe human beings together (collective, the sum of their social networks and power networks). It does not refer to everything everybody thinks or does, but only to those things that everybody acts upon - or refuses to do - quite reliably.
Because it must keep even the poorest and weakest members of a society willing to help even the richest and strongest, a society is very concerned with its citizenship, rights, ethics and time limits. These are basic ways to achieve fairness. If they break down badly, people will think the society is unfair and start taking things from each other, refusing to help each other, or seeing those who have more as cheats.
While every society is different, the way it breaks down and fails is very often the same: fraud, theft, violence, war and sometimes even genocide if people stop identifying with the society and thus identify with what they think of as a "race" of people. A new society may be formed out of only those who still agree, or who just survive the collapse of an old failed one.
If the strength and unity of any society's members' willingness to help each other is to be measured, it is called social capital, because it substitutes for other styles of capital. One needs less money with more solidarity in society, because the collective substitutes for the currency.
However, usually, the strength is not directly measured, but only assumed. People take risks that society will support them, without knowing for sure that it will. For instance, they may refuse to obey the law, and count on their fellow society members to free them in a jury or court of appeal.
A social contract sets out rules for this kind of cooperation. One kind of social contract is a constitution - which allows for a jury or court to decide that the law, not the person, is wrong, according to the society's rules.