1.
Society
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In the social sciences, a larger society often evinces stratification or dominance patterns in subgroups. A society can also consist of like-minded people governed by their own norms and values within a dominant and this is sometimes referred to as a subculture, a term used extensively within criminology. The term society came from the Latin word societas, which in turn was derived from the noun used to describe a bond or interaction between parties that are friendly, or at least civil. Without an article, the term can refer to the entirety of humanity, Society, in general, addresses the fact that an individual has rather limited means as an autonomous unit. Cultural relativism as an approach or ethic has largely replaced notions of primitive, better/worse. Societies may also be structured politically, in order of increasing size and complexity, there are bands, tribes, chiefdoms, and state societies. These structures may have varying degrees of power, depending on the cultural, geographical. Thus, an isolated society with the same level of technology. A society that is unable to offer a response to other societies it competes with will usually be subsumed into the culture of the competing society. Sociologist Peter L. Berger defines society as. a human product, and nothing but a human product, according to him, society was created by humans but this creation turns back and creates or molds humans every day. This is similar to the earlier developed by anthropologists Morton H. This system of classification contains four categories, Hunter-gatherer bands, tribal societies in which there are some limited instances of social rank and prestige. Civilizations, with complex social hierarchies and organized, institutional governments, in addition to this there are, Humanity, mankind, upon which rest all the elements of society, including societys beliefs. Virtual society, a society based on identity, which is evolving in the information age. Over time, some cultures have progressed toward more complex forms of organization and 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, many societies distribute largess at the behest of some individual or some larger group of people. This type of generosity can be seen in all cultures, typically
2.
Altruism
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Altruism or selflessness is the principle or practice of concern for the welfare of others. Altruism or selflessness is the opposite of selfishness, the word was coined by the French philosopher Auguste Comte in French, as altruisme, for an antonym of egoism. He derived it from the Italian altrui, which in turn was derived from Latin alteri, Altruism can be distinguished from feelings of loyalty, in that whilst the latter is predicated upon social relationships, altruism does not consider relationships. Much debate exists as to whether true altruism is possible in human psychology, the validity of this argument depends on whether intrinsic rewards qualify as benefits. The actor also may not be expecting a reward, the term altruism may also refer to an ethical doctrine that claims that individuals are morally obliged to benefit others. Used in this sense, it is contrasted with egoism. The concept has a history in philosophical and ethical thought. Whilst ideas about altruism from one field can affect the other fields, in simple terms, altruism is caring about the welfare of other people and acting to help them. Marcel Mausss book The Gift contains a passage, Note on alms and this note describes the evolution of the notion of alms from the notion of sacrifice. In it, he writes, Alms are the fruits of a notion of the gift and of fortune on the one hand. Generosity is an obligation, because Nemesis avenges the poor and the gods for the superabundance of happiness and this is the ancient morality of the gift, which has become a principle of justice. The gods and the spirits accept that the share of wealth and happiness that has offered to them and had been hitherto destroyed in useless sacrifices should serve the poor. Compare Altruism – perception of altruism as self-sacrifice, compare explanation of alms in various scriptures. Theories of apparently altruistic behavior were accelerated by the need to produce theories compatible with evolutionary origins, two related strands of research on altruism have emerged from traditional evolutionary analyses and from evolutionary game theory a mathematical model and analysis of behavioural strategies. Some of the mechanisms are, Kin selection. That animals and humans are more altruistic towards close kin than to distant kin and non-kin has been confirmed in numerous studies across many different cultures, even subtle cues indicating kinship may unconsciously increase altruistic behavior. One kinship cue is facial resemblance, one study found that slightly altering photographs so that they more closely resembled the faces of study participants increased the trust the participants expressed regarding depicted persons. Another cue is having the family name, especially if rare
3.
Capitalism
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Capitalism is an economic system based on private ownership of the means of production and their operation for profit. Characteristics central to capitalism include private property, capital accumulation, wage labor, voluntary exchange, a price system, economists, political economists, and historians have adopted different perspectives in their analyses of capitalism and have recognized various forms of it in practice. These include laissez-faire or free market capitalism, welfare capitalism, different forms of capitalism feature varying degrees of free markets, public ownership, obstacles to free competition, and state-sanctioned social policies. Most existing capitalist economies are mixed economies, which elements of free markets with state intervention. Capitalism has existed under many forms of government, in different times, places. Following the decline of mercantilism, mixed capitalist systems became dominant in the Western world, Capitalism has been criticized for prioritizing profit over social good, natural resources, and the environment, and that is a cause of inequality and economic instabilities. Supporters believe that it provides better products through competition, and creates strong economic growth, the term capitalist, meaning an owner of capital, appears earlier than the term capitalism. It dates back to the mid-17th century, capitalist is derived from capital, which evolved from capitale, a late Latin word based on caput, meaning head – also the origin of chattel and cattle in the sense of movable property. Capitale emerged in the 12th to 13th centuries in the sense of referring to funds, stock of merchandise, sum of money, by 1283 it was used in the sense of the capital assets of a trading firm. It was frequently interchanged with a number of other words – wealth, money, funds, goods, assets, property, the Hollandische Mercurius uses capitalists in 1633 and 1654 to refer to owners of capital. In French, Étienne Clavier referred to capitalistes in 1788, six years before its first recorded English usage by Arthur Young in his work Travels in France, David Ricardo, in his Principles of Political Economy and Taxation, referred to the capitalist many times. Samuel Taylor Coleridge, an English poet, used capitalist in his work Table Talk, Pierre-Joseph Proudhon used the term capitalist in his first work, What is Property. To refer to the owners of capital, benjamin Disraeli used the term capitalist in his 1845 work Sybil. The initial usage of the term capitalism in its modern sense has been attributed to Louis Blanc in 1850, Karl Marx and Friedrich Engels referred to the capitalistic system. And to the capitalist mode of production in Das Kapital, the use of the word capitalism in reference to an economic system appears twice in Volume I of Das Kapital, p.124, and in Theories of Surplus Value, tome II, p.493. Marx did not extensively use the form capitalism but instead those of capitalist, and capitalist mode of production, also according to the OED, Carl Adolph Douai, a German-American socialist and abolitionist, used the phrase private capitalism in 1863. Capital has existed incipiently on a scale for centuries, in the form of merchant, renting and lending activities. Simple commodity exchange, and consequently simple commodity production, which are the basis for the growth of capital from trade, have a very long history
4.
Constitutional patriotism
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It is associated with post-nationalist identity, because it is seen as a similar concept to nationalism, but as an attachment based on values of the constitution rather than a national culture. In essence, it is an attempt to group identity with a focus on the interpretation of citizenship as a loyalty that goes beyond individuals ethnocultural identification. Theorists believe this to be more defensible than other forms of shared commitment in a modern state with multiple languages. It is particularly relevant in post-national democratic states in which multiple cultural and it was influential in the development of the European Union and a key to Europeanism as a basis for multiple countries belonging to a supranational union. Constitutional patriotism has been interpreted in a variety of ways, providing a range of positions, there are also multiple opinions as to whether a prior group identity is necessary before a moral, political one is achieved. The concept of constitutional patriotism originates from Post-World War Two West Germany, in this context, constitutional patriotism was a protective and state-centered means of dealing with the memory of the Holocaust and militancy of the Third Reich. The concept can be traced to the liberal philosopher Karl Jaspers and his student, Dolf Sternberger explicitly introduced the concept on the thirtieth birthday of the Federal Republic. However, it is associated with the German philosopher Jürgen Habermas. Sternberger saw constitutional patriotism as a means to ensure political stability to maintain peace in Germany in the aftermath of the Second World War. He framed the concept as a way for citizens to identify with the state in order that it could defend itself against internal and external threats. Thus, with the emphasis on defense and protection, Sternberger linked constitutional patriotism to the concept of militant democracy. He drew on Aristotelianism, arguing that patriotism had traditionally not been linked to sentiments towards the nation, constitutional patriotism is a development of Sternbergers earlier notion of Staatsfreundschaft. Habermas played a key role in developing, contextualizing and spreading the idea of patriotism to English-speaking countries. Post-war West Germany provided the context for Habermass theories, during the historians dispute of the late 1980s, Habermas fought against the normalization of exceptional historical events. Constitutional patriotism was Habermass suggestion as a way to unify West Germans, thus it became an inner counterpart to the bond of the Federal Republic to the West, it was not only an advance in respect to traditional German nationalism, but also a step toward overcoming it. To Habermas, post-national German identity was dependent on understanding and overcoming its past and this historical memory was essential to constitutional patriotism. His theory was therefore grounded in the idea that the unity of the person that is produced and maintained through self-identification depends. On belonging to the reality of a group, on the possibility of localizing oneself in the world of this group
5.
Criticism of capitalism
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Criticism of capitalism ranges from expressing disagreement with the principles of capitalism in its entirety, to expressing disagreement with particular outcomes of capitalism. Some critics believe there are merits in capitalism, and wish to balance it with some form of social control and it is now well known that capitalist development leads to the concentration of capital, employment and power. It is somewhat less known that it leads to the almost complete destruction of economic freedom, activists argue that capitalism leads to a significant loss of political, democratic, and economic power for the vast majority of the global human population. As part of the left, activists against corporate power and influence support a decreased income gap. David Schweickart wrote that, in capitalist societies, ordinary people are deemed competent enough to select their political leaders-but not their bosses, thomas Jefferson, one of the founders of the United States, said I hope we shall crush. In its birth the aristocracy of our moneyed corporations, which dare already to challenge our government to a trial of strength and bid defiance to the laws of our country. Franklin D. That, in its essence, is fascism — ownership of government by an individual, by a group, critics of capitalism view the system as inherently exploitative. In an economic sense, exploitation is often related to the expropriation of labor for profit, in Das Kapital, Karl Marx identified the commodity as the basic unit of capitalist organization. Marx described a common denominator between commodities, in particular that commodities are the product of labor and are related to other by an exchange value. However, due to the forces of industrial organization, laborers are seen as creating more exchange value during the course of the working day than the cost of their survival. Marxists argue that capitalists are able to pay for this cost of survival. Marxists further argue that due to inequality, the purchase of labor cannot occur under free conditions. Since capitalists control the means of production and workers control only their labor, critics argue that exploitation occurs even if the exploited consents, since the definition of exploitation is independent of consent. In essence, workers must allow their labor to be exploited or face starvation, since some degree of unemployment is typical in modern economies, Marxists argue that wages are naturally driven down in free market systems. Hence, even if a worker contests their wages, capitalists are able to find someone from the army of labor who is more desperate. Unions are the method for workers to have more bargaining power in the marketplace. The act of striking has historically been an action to withhold labor from capitalists. Some critics of capitalism, while acknowledging the necessity of trade unionism, believe that trade unions simply reform an already exploitative system, lysander Spooner argued that almost all fortunes are made out of the capital and labour of other men than those who realize them
6.
Social democracy
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In this period, social democrats embraced a mixed economy based on the predominance of private property, with only a minority of essential utilities and public services under public ownership. By 1868–1869, Marxism had become the official theoretical basis of the first social democratic party established in Europe, in this period, social democracy became associated with reformist socialism. The origins of social democracy have been traced to the 1860s, with the rise of the first major party in Europe. 1864 saw the founding of the International Workingmens Association, also known as the First International, another issue in the First International was the role of reformism. Although Lassalle was not a Marxist, he was influenced by the theories of Marx and Engels, however unlike Marxs and Engelss The Communist Manifesto, Lassalle promoted class struggle in a more moderate form. While Marx viewed the state negatively as an instrument of class rule that should only exist temporarily upon the rise to power of the proletariat and then dismantled, Lassalle accepted the state. Lassalle viewed the state as a means through which workers could enhance their interests, Lassalles strategy was primarily electoral and reformist, with Lassalleans contending that the working class needed a political party that fought above all for universal adult male suffrage. The ADAVs party newspaper was called Der Sozialdemokrat, Marx and Engels responded to the title Sozialdemocrat with distaste, Engels once writing, But what a title, Sozialdemokrat. Why dont they simply call it The Proletarian. Marx agreed with Engels that Sozialdemokrat was a bad title, there was a Marxist faction within the ADAV represented by Wilhelm Liebknecht who became one of the editors of the Die Sozialdemokrat. Friction in the ADAV arose over Lassalles policy of an approach to Bismarck that had assumed incorrectly that Bismarck in turn would be friendly towards them. This approach was opposed by the partys Marxists, including Liebknecht, opposition in the ADAV to Lassalles friendly approach to Bismarcks government resulted in Liebknecht resigning from his position as editor of Die Sozialdemokrat and leaving the ADAV in 1865. Though the SDAP was not officially Marxist, it was the first major organization to be led by Marxists and Marx. The party adopted stances similar to those adopted by Marx at the First International, there was intense rivalry and antagonism between the SDAP and the ADAV, with the SDAP being highly hostile to the Prussian government while the ADAV pursued a reformist and more cooperative approach. In spite of such militant rhetoric to appeal to the working class, in 1875 Marx attacked the Gotha Program that became the program of Social Democratic Party of Germany in the same year in his Critique of the Gotha Program. Marx was not optimistic that Germany at the time was not open to a means to achieve socialism. In addition he noticed a change over the relations between the two classes. The Reform Acts of 1867 and 1884 make an approach to universal suffrage. The Fabian Society was founded as a group from the Fellowship of the New Life due to opposition within that group to socialism
7.
Ethics
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Ethics or moral philosophy is a branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conduct. The term ethics derives from the Ancient Greek word ἠθικός ethikos, the branch of philosophy axiology comprises the sub-branches of ethics and aesthetics, each concerned with values. As a branch of philosophy, ethics investigates the questions What is the best way for people to live, and What actions are right or wrong in particular circumstances. In practice, ethics seeks to resolve questions of morality by defining concepts such as good and evil, right and wrong, virtue and vice, justice. As a field of enquiry, moral philosophy also is related to the fields of moral psychology, descriptive ethics. Richard William Paul and Linda Elder define ethics as a set of concepts, the Cambridge Dictionary of Philosophy states that the word ethics is commonly used interchangeably with morality. And sometimes it is used narrowly to mean the moral principles of a particular tradition. Paul and Elder state that most people confuse ethics with behaving in accordance with social conventions, religious beliefs, the word ethics in English refers to several things. It can refer to philosophical ethics or moral philosophy—a project that attempts to use reason in order to various kinds of ethical questions. As bioethicist Larry Churchill has written, Ethics, understood as the capacity to think critically about moral values, Ethics can also be used to describe a particular persons own idiosyncratic principles or habits. For example, Joe has strange ethics, the English word ethics is derived from an Ancient Greek word êthikos, which means relating to ones character. The Ancient Greek adjective êthikos is itself derived from another Greek word, meta-ethics asks how we understand, know about, and what we mean when we talk about what is right and what is wrong. An ethical question fixed on some particular practical question—such as, Should I eat this particular piece of chocolate cake. —cannot be a meta-ethical question, a meta-ethical question is abstract and relates to a wide range of more specific practical questions. For example, Is it ever possible to have knowledge of what is right. Meta-ethics has always accompanied philosophical ethics, meta-ethics is also important in G. E. In it he first wrote about what he called the naturalistic fallacy, moore was seen to reject naturalism in ethics, in his Open Question Argument. This made thinkers look again at second order questions about ethics, earlier, the Scottish philosopher David Hume had put forward a similar view on the difference between facts and values. Studies of how we know in ethics divide into cognitivism and non-cognitivism, non-cognitivism is the claim that when we judge something as right or wrong, this is neither true nor false
8.
Evil
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In religion, ethics, philosophy and psychology good and evil is a very common dichotomy. In cultures with Manichaean and Abrahamic religious influence, evil is usually perceived as the dualistic antagonistic opposite of good, Evil, in a general context, is the absence or opposite of that which is described as being good. Often, evil is used to denote profound immorality, in certain religious contexts, evil has been described as a supernatural force. Definitions of evil vary, as does the analysis of its motives, however, elements that are commonly associated with evil involve unbalanced behavior involving expediency, selfishness, ignorance, or neglect. How to achieve good is also discussed in the social sciences, every language has a word expressing good in the sense of having the right or desirable quality and bad in the sense undesirable. A sense of judgment and a distinction right and wrong, good. This idea developed into a religion which spawned many sects, some of which embraced an extreme dualistic belief that the world should be shunned. Morality in this absolute sense solidifies in the dialogues of Plato, the idea is further developed in Late Antiquity by Neoplatonists, Gnostics, and Church Fathers. Medieval theology was shaped by St. Augustine of Hippo. According to the definition of St. Augustine of Hippo sin is a word, deed. Other later Germanic forms include Middle English evel, ifel, ufel, Old Frisian evel, Old Saxon ubil, Old High German ubil, differing views also exist as to why evil might arise. Many religious and philosophical traditions claim that evil behavior is an aberration that results from the human condition. Sometimes, evil is attributed to the existence of free will, Some argue that evil itself is ultimately based in an ignorance of truth. A variety of Enlightenment thinkers have alleged the opposite, by suggesting that evil is learned as a consequence of social structures. In physics and statistical thermodynamics, the property of goodness or order is referred to as a state of low entropy. Confucianisms primary concern is with correct social relationships and the behavior appropriate to the learned or superior man, thus evil would correspond to wrong behavior. By good, I understand that which we know is useful to us. By evil, on the contrary I understand that which we certainly know hinders us from possessing anything that is good
9.
Antimilitarism
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Antimilitarism is a doctrine that opposes war, relying heavily on a critical theory of imperialism and was an explicit goal of the First and Second International. Cynthia Cockburn defines an anti-militarist movement as one opposed to military rule, pacifism is the belief that disputes between nations can and should be settled peacefully. It is the opposition to war and the use of violence as a means of settling disputes and it can include the refusal to participate in military action. Antimilitarism does not reject war in all circumstances, but rejects the belief or desire to maintain a large, similarities are seen between Sorel and the International Workingmens Association theorization of propaganda of the deed. The violence that conserves the law is equivalent to the states monopoly of legitimate violence. The violence that founds the law is the original violence necessary to the creation of a state, revolutionary violence is totally separated from the juridical sphere. Giorgio Agamben showed the theoretical link between the law and violence permitted Nazi-thinker Carl Schmitt to justify the state of exception as the characteristic of sovereignty, thus indefinite suspension of the law may only be blocked by breaking this link between violence and right. Henry David Thoreaus 1849 essay Civil Disobedience, originally titled Resistance to Civil Government and his refusal to pay taxes is justified as an act of protest against slavery and against the Mexican–American War, in accordance to the practice of civil disobedience. He writes in his essay that the individual is not with obligations to the majority of the State, instead the individual should break the law if the law is is of such a nature that it requires you to be the agent of injustice to another. Capitalism has often thought by antimilitarist literature to be a major cause of wars. The military-industrial complex has been accused of pushing for war in pursuit of economic or financial interests. The assassination of French socialist leader Jean Jaurès days before the proclamation of World War I resulted in massive participation in the coming war, after World War II, US President Eisenhowers 1961 issued a warning on the influence of the military-industrial complex. American right-wing antimilitarists draw heavily upon the statements of Thomas Jefferson and other Founding Fathers condemning standing armies, such an instrument is a standing army. To this end, there is overlap between the Militia movement and right-wing antimilitarists, although the two groups are not mutually inclusive. Such antimilitarist constitution was based on the belief that Japans military organizations were to blame for thrusting the country into World War II. These evidences include the Yoshida Doctrine, adopted after the World War II, however, the postwar constitution on which Japan’s antimilitarism is based has seen some proposed amendments, and article 9 has been renounced by the Liberal Democratic Party. Some new legislation allows Japan’s Self Defense Forces to act more like a conventional army and this legislation has been strongly opposed by Japanese opposition parties, especially the Japanese Communist Party, which is strongly pacifist. Until its dissolution, the Second International was antimilitarist, Jaurès assassination on July 31,1914, marks antimilitarisms failure in the socialist movement
10.
Cosmopolitanism
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Cosmopolitanism is the ideology that all human beings belong to a single community, based on a shared morality. A person who adheres to the idea of cosmopolitanism in any of its forms is called a cosmopolitan or cosmopolite, a cosmopolitan community might be based on an inclusive morality, a shared economic relationship, or a political structure that encompasses different nations. In a cosmopolitan community individuals from different places form relationships of mutual respect, various cities and locales, past or present, have or are defined as cosmopolitan, that does not necessarily mean that all or most of their inhabitants consciously embrace the above philosophy. Rather, locales could be defined as simply by the fact of being where people of various ethnic, cultural and/or religious background live in proximity. The word derives from the Greek κοσμοπολίτης, or kosmopolitês, formed from κόσμος, kosmos, i. e. world, universe, or cosmos, contemporary usage defines the term as citizen of the world. Definitions of cosmopolitanism usually begin with the Greek etymology of citizen of the world, however, as Appiah points out, world in the original sense meant cosmos or universe, not earth or globe as current use assumes. Cosmopolitanism can be traced back to Diogenes of Sinope, the father of the Cynic movement in Ancient Greece. Of Diogenes it is said, Asked where he came from, he answered and this was a ground-breaking concept, because the broadest basis of social identity in Greece at that time was either the individual city-state or the Greeks as a group. Within these circles human beings feel a sense of affinity or endearment towards others, the task of world citizens becomes then to draw the circles somehow towards the centre, making all human beings more like our fellow city dwellers, and so forth. For Levinas, the foundation of ethics consists in the obligation to respond to the Other, in Being for the Other, he writes that there is no universal moral law, only the sense of responsibility that the Other, in a state of vulnerability, calls forth. The proximity of the Other is an important part of Levinass concept, for Derrida, the foundation of ethics is hospitality, the readiness and the inclination to welcome the Other into ones home. Pure, unconditional hospitality is a desire that underscores the conditional hospitality necessary in our relationships with others, Levinass and Derridas theories of ethics and hospitality hold out the possibility of an acceptance of the Other as different but of equal standing. Further, both reveal the importance of considering how best to interact with the Other and others. You also have St. Paul in the Christian tradition, also a call for a citizen of the world as, precisely. A further state of cosmopolitanism occurred after the Second World War, as a reaction to the Holocaust and the other massacres, the concept of crimes against humanity became a generally accepted category in international law. This clearly shows the appearance and acceptance of a notion of responsibility that is considered to exist toward all of humankind. Philosophical cosmopolitans are moral universalists, they believe all humans. The boundaries between nations, states, cultures or societies are therefore morally irrelevant, a widely cited example of a contemporary cosmopolitan is Kwame Anthony Appiah
11.
Anarcho-primitivism
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Anarcho-primitivism is an anarchist critique of the origins and progress of civilization. According to anarcho-primitivism, the shift from hunter-gatherer to agricultural subsistence gave rise to social stratification, coercion, alienation, many traditional anarchists reject the critique of civilization while some, such as Wolfi Landstreicher, endorse the critique but do not consider themselves anarcho-primitivists. Anarcho-primitivists are often distinguished by their focus on the praxis of achieving a state of being through rewilding. Anarchism started to have an ecological view mainly in the writings of Henry David Thoreau, in his book Walden, he advocates simple living and self-sufficiency among natural surroundings in resistance to the advancement of industrial civilization. Many have seen in Thoreau one of the precursors of ecologism and anarcho-primitivism represented today by John Zerzan, Zerzan himself included the text Excursions by Thoreau in his edited compilation of anti-civilization writings called Against Civilization, Readings and Reflections from 1999. In the late 19th century, anarchist naturism appeared as the union of anarchist and naturist philosophies and it mainly was important within individualist anarchist circles in Spain, France and Portugal. Important influences in it were Henry David Thoreau, Leo Tolstoy, anarcho-naturism advocated vegetarianism, free love, nudism and an ecological world view within anarchist groups and outside them. Anarcho-naturism promoted an ecological worldview, small ecovillages, and most prominently nudism as a way to avoid the artificiality of the mass society of modernity. Naturist individualist anarchists saw the individual in his biological, physical and psychological aspects and this tendency was strong enough as to call the attention of the CNT–FAI in Spain. Daniel Guérin, in Anarchism, From Theory to Practice, reports how Spanish anarcho-syndicalism had long been concerned to safeguard the autonomy of what it called affinity groups, there were many adepts of naturism and vegetarianism among its members, especially among the poor peasants of the south. Both these ways of living were considered suitable for the transformation of the human being in preparation for a stateless society, at the Zaragoza congress, the members did not forget to consider the fate of groups of naturists and nudists, unsuited to industrialization. On the eve of a vast, bloody, social transformation, primitivists, however, extend ideas of non-domination to all life, not just human life, going beyond the traditional anarchists analysis. From by anthropologists, primitivists look at the origins of civilization so as to understand what they are up against, inspired by the Luddites, primitivists rekindle an anti-technological orientation. Insurrectionalists do not believe in waiting for critiques to be fine-tuned, primitivists may owe much to the Situationists and their critique of the ideas in The Society of the Spectacle and alienation from a commodity-based society. Bioregionalists bring the perspective of living within ones bioregion, and being connected to the land, water, climate, plants, animals. Some primitivists have been influenced by the indigenous cultures. Primitivists attempt to learn and incorporate sustainable techniques for survival and healthier ways of interacting with life, some are also inspired by the feral subculture, where people abandon domestication and have re-integrate themselves with the wild. Some anarcho-primitivists state that prior to the advent of agriculture, humans lived in small, nomadic bands which were socially, politically, being without hierarchy, these bands are sometimes viewed as embodying a form of anarchism
