Society

a) Definition of Society

A society is a stable moral union of a plurality of persons for the purpose of achieving a common end by the use of common means. It is a stable union, not a mere loose assembly or group; it is a more or less permanent group, bonded in a common effort to achieve a common end. It is a moral union, not, on the one hand, a flock or herd, nor, on the other hand, a number of individual human beings held by a physical bond, as a line of prisoners are held by a chain. It consists of a plurality of persons, i. e., of some or many human beings, and these are allied together for the achievement of a common end by the use of common means. When we speak of society in general we mean the human race, for humanity is a society permanently bonded by the common nature of its members, and tending by the use of means available to all, to the common end, which is, objectively, God, and subjectively, eternal happiness. Man is social by nature, and not, as some philosophers have taught, by free choice. Human society is therefore a natural institution, or, more properly, an institution of God, the author of human nature. It is not the result of a free compact or social contract entered into for the benefit of peace, mutual helpfulness, and prosperity (as Rousseau, Hobbes, and others have said). That society is natural to man is easily proved. Man cannot exist without others. Not only does a man need parents in order to be born, but he needs the care of others for a very long time after birth—something that is not true of brute animals, which are quickly able to look after themselves. Again, a child must be supported and educated by others; he needs the guidance and control of mature minds; he needs association with cultivated persons if he is to develop his powers of soul; he needs society for the exercise of splendid tendencies (called “social virtues”), such as benevolence, pity for the distressed, love of virtuous and heroic conduct, etc. Finally, man needs society in his old age; wretched indeed would be his condition if he had to battle through life as a solitary, and to lie down at the last to starve and die when his poor strength was spent and his shrunken body unable to procure the means of its support. The needs of man call for society, not merely the conveniences of man, as the “socialcompact theorists” teach. These needs are natural; and hence society, in answering natural needs, shows itself a natural institution. We may sum up the whole argument thus: Man has the natural right to life, health, integrity of members, goods of reputation and honor, goods of soul, and certain goods of fortune. But it would be altogether impossible for man to procure and preserve these things without society, and his natural right to them would be therefore an illusory thing, a thing without meaning. Therefore, the very voice of nature which proclaims man’s rights, proclaims the necessity of human society.

b) Division of Society

i. A society is natural or free, according as it is a requirement of human nature or the result of free agreement among men. Human society achieves its reality in the Family and the State; hence the Family and the State are natural societies. A debating club, or a workman’s union, is a free society.

ii. A society is simple or composite according as it is or is not joined in confederation with other societies. A confederation is a composite society, and its purpose is not to absorb the minor societies (simple societies) which make it up, but to protect them and keep them working harmoniously and according to order. Thus, an independent literary society is a simple society; while the Catholic Students’ Mission Crusade is composite, being composed of various individual Units, each of which preserves its own proper identity. If the confederation of societies is such that the minor societies which make it up are fused into such union that their proper identity is lost, the result is not a composite society, but merely a larger simple society.

iii- A society is perfect or imperfect according as it contains in itself all that its nature demands, both as to end and means to the end, and is self-sufficient and independent; or, on the other hand, lacks such self-sufficiency. Civil society (i. e., the State) and the Church are perfect societies. All other societies are imperfect. iv. A society is equal or unequal according as authority in the society is vested in the entire social group, or is vested in one or more persons to whom the others are subjected. Thus a literary club which decides all matters by votes is an equal society, while the Family is an unequal society with the chief authority vested in the father.

c) Social Authority

Authority is the right and power of ordering others to act in a certain manner, and of exacting obedience. Such a right and power is a natural requirement of society. Authority is necessary. For human society is a group of free beings who are made for the same end, but are not necessitated or compelled in any particular action. Thus we find the world full of varying and opposed opinions, of men of entirely different dispositions, of selfish men, of ambitious men. If there were no authority among men, what a disorder there would be! The human bond of a common nature, and common natural requirements, would remain, it is true, and would continue to make clear the natural character of human society; but the ends of that society would be defeated; men would be at all manner of cross purposes, hindering and thwarting one another in every conceivable way. Surely, if society is to serve its normal purpose of getting men on towards their last end, of helping them to work together to this common end, there must be order, there must be peace in the main, there must be forbearance, there must be endurance. Society is futile without these things. But nature is never futile, being the expression of the Eternal Reason and Wisdom. Hence, as nature requires society, nature requires order in society. And as order is impossible without authority, nature itself requires authority in society. Social authority, then, must exist. What of its extent or its limits? It is obvious that its limits are fixed by its purpose. Social authority exists alone for the right ordering of those things that are necessary to the attainment of the end of society, and which could not exist without authority. Hence, the government of a community, and the individual persons in authority, may not make use of place and power to enforce decrees that are mere whims. They may not abuse their office. It is true indeed that “a public office is a public trust.” An office, i. e., a place of authority in society, demands of the officer honesty and honor, prudence and fidelity, courage and enduring attention to duty. The abuse of authority, by extending its limits beyond their due and proper place, is injustice and tyranny, and against such abuse the subjects of authority have the right to protest, and, when there is no other way of achieving justice, to revolt.

Summary of the Article

In this brief Article we have considered the nature of society. We have shown that man is a “social animal” and that society is a requirement of his nature, and not the result of a free agreement or convention among men. Further, we have shown the divisions of society, and have noticed the important fact that the only perfect societies are the Church and the State. We have seen what authority is, and have demonstrated its necessity in society.