Social power and organizational structures like Capitalism, Socialism, Communism, Fascism, etc., operate on certain maxims. For example, in Capitalism, it is believed that the individual pursuit of capital in the free market makes for a more balanced, active economy. In Socialism, it's believed that the redistribution of wealth makes for a fairer and more viable economy. So on and so forth. Social power and organizational structures are all siblings though, because they all exist somewhere along the same tether which spans from one extreme--absolute anarchy--to another--absolute egalitarian collectivism.
Anarchy by definition is disorder based on a lack of authority, which includes two distinct concepts: disorder and lack of authority. Order allows the existence of categories of behavior, power processes, and a general understanding of boundaries, so disorder thrives on the lack of these things, or chaos. Authority allows power to come to a focal point for allocation, delegation, and possible redirection, so a lack of authority is the absence of hierarchy. Anarchy thus entails the individual to act on whatever subjective self-interested or baseless whims (chaos) they predetermine, functioning as all shades of government (lack of authority).
Egalitarian collectivism is the other extreme. It posits that the group has priority over the individuals, with each person being given the same rights and opportunities regardless of natural inclination, desire, or hard work. The central government has all the authority. It's literally a collective of equal beings, barely viewed as human beings considering differences are viewed as potential disorders, therefore posited as unnecessary and only destructive to the collective. Think of Star Trek's Borg: each one's actions merely represent the collective Hive, with individual interest snuffed out of existence for the strength and subsistence of the collective. Granted, the Borg's rights consist exclusively to exercise the Hive's interest, and if they die no one cares. In the human theory of egalitarian collectivism, the collective will preserve their lives, but not because they're individually strong but because they're part of a strong collective.
It's thus impossible to think about social organizational structures without dealing with power. I'm not a master of the topic, however I have a base understanding that I think many share; power is a fluid mechanism that flows through people urging people to enter certain structures and practice certain processes, and suppressing people from entering other structures and practicing certain processes. Both anarchy and collective egalitarianism exist as responses to power; the former is based in I into I power, and the latter is based on We into We power. Most social structures exist nearer the center of the tether, in effort to include some proportion of both extremes. Capitalism is more individual than collective, Socialism is more collective than individual, and Communism is even more collective than Socialism. All forms of social governments can be mapped out along this tether, not because I say so, but because the tether is the embodiment of power in social organizational structures.
Since this topic is so close to home for humans because it pertains to our power, it's difficult for many to remain objective about understanding it, and some actually denounce objectivity because people's feelings are involved. (Ironically, that makes them thematically anarchists, no matter their conscious bias toward individuality.) Subjective qualifiers are thus often used to describe organizational systems--good, bad, nasty, ruthless, humane, inhumane--when in reality those are just perceived affects of the social system. They may be accurate descriptors, but it's fallacious when popular and common cultures thereupon define these system based on these subjective qualifiers, rather than by the actual (objective) theoretical tenets. Again, if power is the tether which causes all these organizational structures to manifest, then human emotion is separate category, and although linked as an effect, is not a primary cause, thus not essential for creating, understanding, or interpreting these social organizational structures.
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