Keywords: A Vocabulary of Culture and Society

To every class we have a school assign’d

Rules for all ranks and food for every mind

class is virtually equivalent to rank and was so used in the definition of a middle class. But the influence of sense (i), class as a general term for grouping, was at least equally strong, and useful or productive classes follows mainly from this. The productive distinction, however, as a perception of an active economic system, led to a sense of class which is neither a synonym for rank nor a mode of descriptive grouping, but is a description of fundamental economic relationships. In modern usage, the sense of rank, though residual, is still active; in one kind of use class is still essentially defined by birth. But the more serious uses divide between descriptive grouping and economic relationship. It is obvious that a terminology of basic economic relationships (as between employers and employed, or propertied and propertyless) will be found too crude and general for the quite different purpose of precise descriptive grouping. Hence the persistent but confused arguments between those who, using class in the sense of basic relationship, propose two or three basic classes, and those who, trying to use it for descriptive grouping, find they have to break these divisions down into smaller and smaller categories. The history of the word carries this essential ambiguity.

When the language of class was being developed, in eC19, each tendency can be noted. The Gorgon (21 November 1818) referred quite naturally to ‘a smaller class of tradesmen, termed garret-masters’. But Cobbett in 1825 had the newer sense: ‘so that here is one class of society united to oppose another class’. Charles Hall in 1805 had argued that

the people in a civilized state may be divided into different orders; but for the purpose of investigating the manner in which they enjoy or are deprived of the requisites to support the health of their bodies or minds, they need only be divided into two classes, viz. the rich and the poor. (The Effects of Civilization on the People in European States)

Here there is a distinction between orders (ranks) and effective economic groupings (classes). A cotton spinner in 1818 (cit. The Making of the English Working Class; E. P. Thompson, p. 199) described employers and workers as ‘two distinct classes of persons’. In different ways this binary grouping became conventional, though it operated alongside tripartite groupings: both the social grouping (upper, middle and lower) and a modernized economic grouping: John Stuart Mill’s ‘three classes’, of ‘landlords, capitalists and labourers’ (Monthly Repository, 1834, 320) or Marx’s ‘three great social classes … wage-labourers, capitalists and landlords’ (Capital, III). In the actual development of capitalist society, the tripartite division was more and more replaced by a new binary division: in Marxist language the bourgeoisie and the proletariat. (It is because of the complications of the tripartite division, and because of the primarily social definition of the English term middle class, that bourgeoisie and even proletariat are often difficult to translate.) A further difficulty then arises: a repetition, at a different level, of the variation between a descriptive grouping and an economic relationship. A class seen in terms of economic relationships can be a category (wage-earners) or a formation (the working class). The main tendency of Marx’s description of classes was towards formations:

The separate individuals form a class only insofar as they have to carry on a common battle against another class; otherwise they are on hostile terms with each other as competitors. On the other hand, the class in its turn achieves an independent existence over against the individuals, so that the latter find their conditions of existence predestined, and hence have their position in life and their personal development assigned to them by their class … (German Ideology)

This difficult argument again attracts confusion. A class is sometimes an economic category, including all who are objectively in that economic situation. But a class is sometimes (and in Marx more often) a formation in which, for historical reasons, consciousness of this situation and the organization to deal with it have developed. Thus:

Insofar as millions of families live under economic conditions of existence that separate their mode of life, their interests and their culture from those of the other classes, and put them in hostile opposition to the latter, they form a class. Insofar as there is merely a local interconnection among these small-holding peasants, and the identity of their interests begets no community, no national bond and no political organization among them, they do not form a class. (Eighteenth Brumaire of Louis Bonaparte)

This is the distinction between category and formation, but since class is used for both there has been plenty of ground for confusion. The problem is still critical in that it underlies repeated arguments about the relation of an assumed class consciousness to an objectively measured class, and about the vagaries of self-description and self-assignation to a class scale. Many of the derived terms repeat this uncertainty. Class consciousness clearly can belong only to a formation. Class struggle, class conflict, class war, class legislation, class bias depend on the existence of formations (though this may be very uneven or partial within or between classes). Class culture, on the other hand, can swing between the two meanings: working-class culture can be the meanings and values and institutions of the formation, or the tastes and life-styles of the category (see also CULTURE). In a whole range of contemporary discussion and controversy, all these variable meanings of class can be seen in operation, usually without clear distinction. It is therefore worth repeating the basic range (outside the uncontroversial senses of general classification and education):

See CULTURE, INDUSTRY, MASSES, ORDINARY, POPULAR, SOCIETY, UNDERPRIVILEGED

COLLECTIVE (#ulink_c7fe6561-3f39-50f1-b142-b34ec894710c)

Collective appeared in English as an adjective from C16 and as a noun from C17. It was mainly a specialized development from collect, fw collectus, L – gathered together (there is also a fw collecter, oF – to gather taxes or other money). Collective as an adjective was used from its earliest appearance to describe people acting together, or in such related phrases as collective body (Hooker, Ecclesiastical Polity, VIII, iv; 1600). Early uses of the noun were in grammar or in physical description. The social and political sense of a specific unit – ‘your brethren of the Collective’ (Cobbett, Rural Rides, II, 337; 1830) – belongs to the new DEMOCRATIC (q.v.) consciousness of eC19. This use has been revived in several subsequent periods, including mC20, but is still not common. Collectivism, used mainly to describe socialist economic theory, and only derivatively in the political sense of collective, became common in lC19; it was described in the 1880s as a recent word, though its use is recorded from the 1850s. In France the term was used in 1869 as a way of opposing ‘state socialism’.

See COMMON, DEMOCRACY, MASSES, SOCIETY

COMMERCIALISM (#ulink_7e128ce3-afa2-5c7f-87b3-c2b3eaf8f6e3)

Commerce was a normal English word for trade from C16, from fw commerce, F, commercium, L, rw com, L – together, merx, L – ware or merchandise. Commerce was also extended from C16 to describe all kinds of ‘dealings’ – meetings, interactions – between men. Commercial appeared from lC17 in the more specific sense of activities connected with trade, as distinct from other activities. It was at first primarily descriptive but began to acquire critical associations from mC18. The fully critical word is commercialism, from mC19, to indicate a system which puts financial profit before any other consideration. Meanwhile commerce retained its neutral sense, and commercial could be used either favourably or unfavourably.

There is an interesting contemporary use of commercial to describe a broadcast advertisement, and in some associated popular entertainment there was, from the 1960s, a use of commercial to mean not only successful but also effective or powerful work, as in popular music the favourable commercial sound. Meanwhile, however, commercial broadcasting preferred to describe itself as independent (cf. CAPITALISM and free or private enterprise).

COMMON (#ulink_25e799fc-0403-51fc-9f8b-0b332585d78b)

Common has an extraordinary range of meaning in English, and several of its particular meanings are inseparable from a still active social history. The rw is communis, L, which has been derived, alternatively, from com-, L – together and munis, L – under obligation, and from com- and unus, L – one. In early uses these senses can be seen to merge: common to a community (from C14 an organized body of people), to a specific group, or to the generality of mankind. There are distinctions in these uses, but also considerable and persistent overlaps. What is then interesting is the very early use of common as an adjective and noun of social division: common, the common and commons, as contrasted with lords and nobility. The tension of these two senses has been persistent. Common can indicate a whole group or interest or a large specific and subordinate group. (Cf. Elyot’s protest (Governor, I, i; 1531) against commune weale, later commonwealth: ‘There may appere lyke diversitie to be in Englisshe between a publike weale and a commune weale, as shulde be in Latin, between Res publica & res plebeia.’)

The same tension is apparent even in applications of the sense of a whole group: that is, of generality. Common can be used to affirm something shared or to describe something ordinary (itself ambivalent, related to order as series or sequence, hence ordinary – in the usual course of things, but also to order as rank, social and military, hence ordinary – of an undistinguished kind); or again, in one kind of use, to describe something low or vulgar (which has specialized in this sense from a comparable origin, vulgus, L – the common people). It is difficult to date the derogatory sense of common. In feudal society the attribution was systematic and carried few if any additional overtones. It is significant that members of the Parliamentary army in the Civil War of mC17 refused to be called common soldiers and insisted on private soldiers. This must indicate an existing and significant derogatory sense of common, though it is interesting that this same army were fighting for the commons and went on to establish a commonwealth. The alternative they chose is remarkable, since it asserted, in the true spirit of their revolution, that they were their own men. There is a great deal of social history in this transfer across the range of ordinary description from common to private: in a way the transposition of hitherto opposed meanings, becoming private soldiers in a common cause. In succeeding British armies, private has been deprived of this significance and reduced to a technical term for those of lowest rank.

It is extremely difficult, from lC16 on, to distinguish relatively neutral uses of common, as in common ware, from more conscious and yet vaguer uses to mean vulgar, unrefined and eventually low-class. Certainly the clear derogatory use seems to increase from eC19, in a period of more conscious and yet less specific class-distinction (cf. CLASS). By lC19 ‘her speech was very common’ has an unmistakable ring, and this use has persisted over a wide range of behaviour. Meanwhile other senses, both neutral and positive, are also in general use. People, sometimes the same people, say ‘it’s common to eat ice-cream in the street’ (and indeed it is becoming common in another sense); but also ‘it’s common to speak of the need for a common effort’ (which may indeed be difficult to get if many of the people needed to make it are seen as common).

See CLASS, FOLK, MASSES, ORDINARY, POPULAR, PRIVATE

COMMUNICATION (#ulink_455e19e2-0ae7-5a25-bb81-764e86ca4746)

Communication in its most general modern meaning has been in the language since C15. Its fw is communicacion, oF, from communicationem, L, a noun of action from the stem of the past participle of communicare, L, from rw communis, L – common: hence communicate – make common to many, impart. Communication was first this action, and then, from lC15, the object thus made common: a communication. This has remained its main range of use. But from lC17 there was an important extension to the means of communication, specifically in such phrases as lines of communication. In the main period of development of roads, canals and railways, communications was often the abstract general term for these physical facilities. It was in C20, with the development of other means of passing information and maintaining social contact, that communications came also and perhaps predominantly to refer to such MEDIA (q.v.) as the press and broadcasting, though this use (which is earlier in USA than in UK) is not settled before mC20. The communications industry, as it is now called, is thus usually distinguished from the transport industry: communications for information and ideas, in print and broadcasting; transport for the physical carriage of people and goods.

In controversy about communications systems and communication theory it is often useful to recall the unresolved range of the original noun of action, represented at its extremes by transmit, a one-way process, and share (cf. communion and especially communicant), a common or mutual process. The intermediate senses – make common to many, and impart – can be read in either direction, and the choice of direction is often crucial. Hence the attempt to generalize the distinction in such contrasted phrases as manipulative communication(s) and participatory communication(s).

See COMMON

COMMUNISM (#ulink_defc84c7-037f-5972-b9a1-c1766ca55a40)

Communism and communist emerged, as words, in mC19. Their best-known origins, on a European scale, are the Communist Manifesto of Marx and Engels in 1848 and the associated Communist League. But the word had been in use for some time before this. The London Communist Propaganda Society was founded in 1841, by Goodwyn Barmby, and there is an evident connection in this use with communion: ‘the Communist gives (the Communion Table) a higher signification, by holding it as a type of that holy millennial communitive life’. Given the affinities and overlaps of the words deriving from COMMON (q.v.), this range is understandable, and certain connections were deliberately made by Christian utopian socialists. The overlap with secular and republican terminology, basically derived from the French Revolution, is also evident. Barmby claimed that he ‘first pronounced the name of Communism which has since … acquired that world-wide reputation’. This had been in 1840, but significantly ‘in conversation with some of the most advanced minds of the French metropolis’ and in particular ‘in the company of some disciples of Babeoeuf (sic) then called Equalitarians’. Communiste is recorded in a use by Cabet, also in 1840, and communisme and communism (in English also communionism) followed quickly in the same decade. In France and Germany, but not in England, communist became a harder word than SOCIALIST (q.v.). Engels later explained that he and Marx could not have called the Communist Manifesto ‘a Socialist manifesto’, because one was a working-class, the other a middle-class movement; ‘socialism was, on the continent at least, respectable; Communism was the very opposite’. The modern distinction between communist and socialist is often read back to this period, but this is misleading. It is not only that socialism and socialist were more widely used, in Marxist as in other parties, but that communist was still quite widely understood, in English, in association with community and thus with experiments in common property. In English, in the 1880s, socialism was almost certainly the harder word, since it was unambiguously linked, for all its varying tendencies, to reorganization of the society as a whole. Communist was used in a modern sense after the example of the Paris Commune of 1870, but significantly was challenged by some as inaccurate; the real word for that was communard. William Morris in the 1890s expressed his opposition to Fabian Socialism in the explicit terms of Communism and Communist.

Yet the predominant general term was still socialism until the Russian Revolution. In 1918 the Russian Social-Democratic Labour Party was changed in name, by its now dominant Bolshevik section, to the All-Russian Communist Party (Bolsheviks), and nearly all modern usage follows from this. The renaming reached back to the distinction felt by Marx and Engels, and to the Paris Commune, but it was an act of historical reconstitution of the word, rather than of steady continuity. Within this tradition communism was now a higher stage beyond socialism, through which, however, it must pass. But this has had less effect on general meanings than the distinction which followed 1918 (though with many earlier substantial if not nominal precedents) between REVOLUTIONARY and DEMOCRATIC SOCIALISTS (qq.v.). Subsequent splits in the communist movement have produced further variations, though communist is most often used of parties linked to Soviet definitions, and variants of revolutionary and Marxist-Leninist have been common to describe alternative or dissident communist parties.

One particularly difficult use, in this complex and intensely controversial history, is that of Marxist. Virtually all the revolutionary socialist parties and groups, including the Communist Parties, claim to be Marxist, though in controversy they often deny this title to other competing parties of the same general kind. From outside the socialist movement, marxist has also been widely used; partly as a catch-all description of the varying revolutionary socialist and communist parties and groups; partly as a way of describing specifically theoretical and intellectual work and tendencies, often without political or immediately political implications. (In this latter use marxist is often an internal or external euphemism for communist or revolutionary socialist, though the marxist principle of the union of theory and practice gives the frequency of its contemporary use some significance.)

See SOCIALISM

COMMUNITY (#ulink_3115bad1-a86c-58e9-802a-4c0e34776e95)

Community has been in the language since C14, from fw comuneté, oF, communitatem, L – community of relations or feelings, from rw communis, L – COMMON (q.v.). It became established in English in a range of senses: (i) the commons or common people, as distinguished from those of rank (C14–C17); (ii) a state or organized society, in its later uses relatively small (C14–); (iii) the people of a district (C18–); (iv) the quality of holding something in common, as in community of interests, community of goods (C16–); (v) a sense of common identity and characteristics (C16–). It will be seen that senses (i) to (iii) indicate actual social groups; senses (iv) and (v) a particular quality of relationship (as in communitas). From C17 there are signs of the distinction which became especially important from C19, in which community was felt to be more immediate than SOCIETY (q.v.), although it must be remembered that society itself had this more immediate sense until C18, and civil society (see CIVILIZATION) was, like society and community in these uses, originally an attempt to distinguish the body of direct relationships from the organized establishment of realm or state. From C19 the sense of immediacy or locality was strongly developed in the context of larger and more complex industrial societies. Community was the word normally chosen for experiments in an alternative kind of group-living. It is still so used and has been joined, in a more limited sense, by commune (the French commune – the smallest administrative division – and the German Gemeinde – a civil and ecclesiastical division – had interacted with each other and with community, and also passed into socialist thought (especially commune) and into sociology (especially Gemeinde) to express particular kinds of social relations). The contrast, increasingly expressed in C19, between the more direct, more total and therefore more significant relationships of community and the more formal, more abstract and more instrumental relationships of state, or of society in its modern sense, was influentially formalized by Tönnies (1887) as a contrast between Gemeinschaft and Gesellschaft, and these terms are now sometimes used, untranslated, in other languages. A comparable distinction is evident in mC20 uses of community. In some uses this has been given a polemical edge, as in community politics, which is distinct not only from national politics but from formal local politics and normally involves various kinds of direct action and direct local organization, ‘working directly with people’, as which it is distinct from ‘service to the community’, which has an older sense of voluntary work supplementary to official provision or paid service.

The complexity of community thus relates to the difficult interaction between the tendencies originally distinguished in the historical development: on the one hand the sense of direct common concern; on the other hand the materialization of various forms of common organization, which may or may not adequately express this. Community can be the warmly persuasive word to describe an existing set of relationships, or the warmly persuasive word to describe an alternative set of relationships. What is most important, perhaps, is that unlike all other terms of social organization (state, nation, society, etc.) it seems never to be used unfavourably, and never to be given any positive opposing or distinguishing term.

See CIVILIZATION, COMMON, COMMUNISM, NATIONALIST, SOCIETY

CONSENSUS (#ulink_d13fcdb4-eea1-51d7-9c57-47babc5daad8)

Consensus came into English in mC19, originally in a physiological sense, which from C16 had been a specialized sense of the fw consensus, L – an agreement or common feeling, rw con, L – together, sentire – feel. Thus in a use in 1861: ‘there is a general connexion between the different parts of a nation’s civilization; call it, if you will, a consensus, provided that the notion of a set of physical organs does not slip in with that term’. Consensual is earlier, from mC18, in two special contexts: legal – the consensual contract of Roman law; physiological, of involuntary (sympathetic) or reflex actions of the nervous system. Consensus and, later, consensual were steadily developed, by transfer, to indicate general agreement: ‘the consensus of the Protestant missionaries’ (1861). There are supporting subsidiary uses, in more defined forms, such as consensus of evidence, from the same period.

The word has become much more common in C20 and has been an important political term in mC20. The general use, for an existing agreement of opinion, is often subtly altered in its political application. Consensus politics can mean, from the general sense, policies undertaken on the basis of an existing body of agreed opinions. It can also mean, and in practice has more often meant, a policy of avoiding or evading differences or divisions of opinion in an attempt to ‘secure the centre’ or ‘occupy the middle ground’. This is significantly different, in practice, from coalition (originally the growing together of parts, from Cl7; fw coalitionem, L from coalescere – to grow together, a sense still represented in coalesce; but from C17 the union or combination of parties, and from C18 combination by deliberate, often formal agreement). The negative sense of consensus politics was intended to describe deliberate evasion of basic conflicts of principle, but also a process in which certain issues were effectively excluded from political argument – not because there was actual agreement on them, nor because a coalition had arrived at some compromise, but because in seeking for the ‘middle ground’ which the parties would then compete to capture there was no room for issues not already important (because they were at some physical distance from normal everyday life – faraway or foreign, or because their effects were long-term, or because they affected only minorities). Consensus then, while retaining a favourable sense of general agreement, acquired the unfavourable senses of bland or shabby evasion of necessary issues or arguments. Given this actual range it is now a very difficult word to use, over a range from the positive sense of seeking general agreement, through the sense of a relatively inert or even UNCONSCIOUS (q.v.) assent (cf. orthodox opinion and conventional wisdom), to the implication of a ‘manipulative’ kind of politics seeking to build a ‘silent majority’ as the power-base from which dissenting movements or ideas can be excluded or repressed. It is remarkable that so apparently mild a word has attracted such strong feelings, but some of the processes of modern electoral and ‘public opinion’ politics go a long way to explain this.

It is worth noticing that the word is now often spelled concensus, in some surprising places, including some which complain generally about a modern inability to spell. It is probable that this is from association with census, which if so is interesting in that it indicates a now habitual if unconscious connection with the practice of counting opinions, as in public opinion polls. But there has been a long confusion between c and s in words of this kind (cf. British defence and American defense, which go back to mE variations). Consent itself was often spelled concent to C16.

See CONVENTIONAL

CONSUMER (#ulink_f91c0595-871f-5c25-9008-08e37f92e9f7)

In modern English consumer and consumption are the predominant descriptive nouns of all kinds of use of goods and services. The predominance is significant in that it relates to a particular version of economic activity, derived from the character of a particular economic system, as the history of the word shows.

Consume has been in English since C14, from fw consumer, F, and the variant consommer, F (these variants have a complicated but eventually distinct history in French), rw consumere, L – to take up completely, devour, waste, spend. In almost all its early English uses, consume had an unfavourable sense; it meant to destroy, to use up, to waste, to exhaust. This sense is still present in ‘consumed by fire’ and in the popular description of pulmonary phthisis as consumption. Early uses of consumer, from C16, had the same general sense of destruction or waste.

It was from mC18 that consumer began to emerge in a neutral sense in descriptions of bourgeois political economy. In the new predominance of an organized market, the acts of making and of using goods and services were newly defined in the increasingly abstract pairings of producer and consumer, production and consumption. Yet the unfavourable connotations of consume persisted, at least until lC19, and it was really only in mC20 that the word passed from specialized use in political economy to general and popular use. The relative decline of customer, used from C15 to describe a buyer or purchaser, is significant here, in that customer had always implied some degree of regular and continuing relationship to a supplier, whereas consumer indicates the more abstract figure in a more abstract market.

The modern development has been primarily American but has spread very quickly. The dominance of the term has been so great that even groups of informed and discriminating purchasers and users have formed Consumers’ Associations. The development relates primarily to the planning and attempted control of markets which is inherent in large-scale industrial capitalist (and state-capitalist) production, where, especially after the depression of lC19, manufacture was related not only to the supply of known needs (which customer or user would adequately describe) but to the planning of given kinds and quantities of production which required large investment at an early and often predictive stage. The development of modern commercial advertising (persuasion, or penetration of a market) is related to the same stage of capitalism: the creation of needs and wants and of particular ways of satisfying them, as distinct from and in addition to the notification of available supply which had been the main earlier function of advertising (where that kind of persuasion could be seen as puff and puffery). Consumer as a predominant term was the creation of such manufacturers and their agents. It implies, ironically as in the earliest senses, the using-up of what is going to be produced, though once the term was established it was given some appearance of autonomy (as in the curious phrase consumer choice). It is appropriate in terms of the history of the word that criticism of a wasteful and ‘throw-away’ society was expressed, somewhat later, by the description consumer society. Yet the predominance of the capitalist model ensured its widespread and often overwhelming extension to such fields as politics, education and health. In any of these fields, but also in the ordinary field of goods and services, to say user rather than consumer is still to express a relevant distinction.

See WEALTH

CONVENTIONAL (#ulink_a6eff55e-8831-5778-88d8-968f4d51a5f9)

A convention was originally a coming together or assembly, from fw convention, F, conventionem, L – assembly, rw convenire, L – to come together. As such it has been used in English since C16, and is still quite often used in this sense. There is a natural extension of use to mean an agreement, and this has been common in English since C15.

The more difficult uses of convention and especially conventional relate to an extension of the sense of agreement to something implicitly customary or agreed, and to a different kind of extension, especially in literature and art, to an implicit agreed method. The extension to the sense of custom is from lC18. It was important in the political controversy about rights, which ironically were being elsewhere (in the United States and France) formally defined by Conventions. But its most common use was in questions of manners and behaviour, and an unfavourable sense soon appeared, in which conventional meant artificial or formal, and by derivation merely old-fashioned. Complaints against conventions and conventional ideas can be readily found from mC19 onwards. Most of the early special uses in art and literature are in the same sense, as part of a normal ROMANTIC (q.v.) preference for spontaneity and innovation. But a more technical sense, in which it was seen that all forms of art contain fundamental and often only implicit conventions of method and purpose, is also evident from mC19 and has since been important in specialized discussion. The degree of formality originally important in convention is now almost wholly lost, except in this specialized use. In normal use convention is indeed the opposite of formal agreement, and can be used quite neutrally. Conventional, however, usually expresses the unfavourable sense. On the other hand, after the invention of the atom and hydrogen bombs, conventional weapons were favourably contrasted (from c. 1950) with nuclear weapons.

See CONSENSUS