Origins of The Social Contract
Humans are by nature at least partially a social creature. Individuals must form at least a momentary couple for procreation, and an infant must rely on support from at least one other in order to survive. Therefore, at the most basic level, we are not formed alone, and we cannot survive alone; thus the survival of the human species is predicated upon the support of others.
Even beyond the most basic levels of procreation and child rearing, we generally rely on others for support throughout our lives. A group is generally more effective than the individual, and evidence of this is given by our understanding of the evolution from families to clans to villages. In any group, there are norms and customs that guide how an individual should act (the failure to adhere to which can result in expulsion from the group or change to the norms). For example, it may be the norm to set food in a common storage area and withdraw them at a certain time using a certain process. An individual who (unsuccessfully) attempts to contravene the norms by taking food early may well be excluded from the eventual distribution of the stored food. This norm has then been established, and each individual will use it to guide xeir(xes) understanding of how they need to act in order to receive support from the group.
In larger societies, norms and customs may be codified into rules and laws, and may become increasingly complex as the complexity of the society grows. Some may be written and codified into a public record that can be consulted and used by all (and, by one’s inclusion into that society, tactility agreed to). However, for some norms and customs, their complexity, fluidity, and undefinability may be such that they are not written or codified, but rather exist only as they commonly understood by each person and group (a general or common understanding). Whether written or unwritten, spoken or unspoken, they may be questioned and challenged (though doing so has risks), will likely adapt themselves over time by circumstance (as the conditions that gave rise to them change), but these customs and norms, the actions and reactions of others, will always be a guide to how an individual xemself acts.
In our current society (perhaps the western model) we go to school for a certain period, go to an office site for a certain period, and go to the house for a certain period. In return for which we are granted food, shelter, relative peace, and some elements of choice and freedom. This is normal, the norm, for most of us in this type of society. While the rules may be generally unwritten and unspoken, it is generally an agreement (or contract) between the people (individuals) and the powers that be (society, or its notional representative, government) on how each should act in accordance with each other, and what each party must do for the other.
This agreement (the norms and customs, codified or not) organically adapts to meet the challenges of the times (and foreseeable future). Our current system (our current social contract) is one that has produced peace, stability, and prosperity since the end of World War II, a substantial accomplishment. It however is currently challenged by automation, globalization, and homogeneity, which disrupt the premise that all individuals contribute to the system (since most are not meaningfully able to), and therefore such imbalance tends to corrupt the system, perhaps to such an extent that it becomes no longer viable.
Below are some concepts for possible other norms and customs (possible social constructs) that may be able to address some of the challenges that face the current system. Each is undoubtedly imperfect, perhaps even terrible, but are intended to provide logical concepts around which revised and diverse norms may emerge.
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