pc1 [2]
(very important among the Asian peoples), means of communication, etc., will then appear as the work of the higher unity -- the despotic government which is poised above the lesser communities. Cities in the proper sense arise by the side of these villages only where the location is particularly favorable to external trade, or where the head of the state and his satraps exchange their revenue (the surplus product) against labor, which they expend as labor-funds. The second form (of property) has, like the first, given rise to substantial variations, local, historical, etc. It is the product of a more dynamic [bewegten] historical life, of the fate and modification of the original tribes. The _community_ is here also the first precondition, but unlike our first case, it is not here the substance of which the individuals are mere accidents [Akzidenzen] or of which they form mere spontaneously natural parts. The basis here is not the land, but the city as already created seat (centre) of the rural population (landowners). The cultivated area appears as the territory of the city; not, as in the other case, the village as a mere appendage to the land. However great the obstacles the land may put in the way of those who till it and really appropriate it, it is not difficult to establish a relationship with it as the inorganic nature of the living individual, as his workshop, his means of labor, the object of his labor and the means of subsistence of the subject. The difficulties encountered by the organized community can arise only from other communities which have either already occupied the land or disturb the community in its occupation of it. War is therefore the great all-embracing task, the great communal labor, and it is required either for the occupation of the objective conditions for living existence or for the protection and perpetuation of such occupation. The community, consisting of kinship groups, is therefore in the first instance organized on military lines, as a warlike, military force, and this is one of the conditions of its existence as a proprietor. Concentration of settlement in the city is the foundation of this warlike organization. The nature of tribal structure leads to the differentiation of kinship groups into higher and lower, and this social differentiation is developed further by the mixing of conquering and conquered tribes, etc. Common land -- as state property, ager publicus -- is here separate from private property. The property of the individual, unlike our first case, is here not direct communal property, where the individual is not an owner in separation from the community, but rather its occupier. Circumstances arise in which individual property does not require communal labor for its valorization (e.g., as it does in the irrigation systems of the Orient); the purely primitive character of the tribe may be broken by the movement of history or migration; the tribe may remove from its original place of settlement and occupy _foreign_ soil, thus entering substantially new conditions of labor and developing the energies of the individual further. The more such factors operate -- and the more the communal character of the tribe therefore appears, and must appear, rather as a negative unity as against the outside world -- the more do conditions arise which allow the individual to become a _private proprietor_ of land -- of a particular plot -- whose special cultivation belongs to him and his family. The community -- as a state -- is, on the one hand, the relationship of these free and equal private proprietors to each other, their combination against the outside world -- and at the same time their safeguard. The community is based on the fact that its members consists of working owners of land, small peasant cultivators; but in the same measure the independence of the latter consists in their mutual relation as members of the community, in the safeguarding of the ager publicus for common needs and common glory, etc.