This typology of reciprocal exchange was developed by Sahlins in relation to the domestic mode of production ( i . e .'stone age economics') and hence should be contrasted with the 19th century armchair conceptions of'primitive communism .'Within this same domestic mode of production, the degree of social distance kinship in particular affects the kind of reciprocity.
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There is no actual distribution of goods, merely a donation of services, and therefore there is no socialism or communism .'All things in common / all people one'would be a form of primitive communism, but here there is an ownership, there is no distribution, and there are no guarantees of equality of access : no communism, primitive or utopian.
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Anyway, the answer to your question is that Winstanley was indeed a man of his time, one who gave shape to the radical hopes and expectations of the day, but there are also aspects to his work that go beyond the'primitive communism'so beloved by Hill and others, ideas that could easily find a place in the modern green and environmental movement.
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While all societies and civilizations have had their own unique history of development, they each pass through six distinctive stages of economic relationships sharing common characteristics, these being : primitive communism ( hunter-gatherer societies ), slavery, feudalism, capitalism, socialism, and finally a return to communism in a highly advanced form which is considered to be the epoch of humanity having become fully civilized.
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:: I'm not talking about Primitive Communism, despite communism is based on Primitive Community and share some features is not the same . Communism only could exist in a society after Capitalism, after capitalist relations of production were " used " or existed and productive forces are developed enough, indeed, the main contradiction of capitalism is that developing of productive forces surpass the obsolescence of capitalist relations of production and this lead to a talk ) 04 : 08, 9 March 2013 ( UTC)
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Asian studies scholar John Powers concludes that ideology was the most powerful influence on the translations : " In contemporary China, the Communist Party strictly controls the presentation of history, and several formal'Resolutions'have been issued by the Central Committee, which are intended to guide historians in the'correct'interpretation of historical events and actors . " The writings of contemporary Chinese historians conform to Marxist-Leninist doctrine, which asserts that societies progress from primitive communism, to slave societies, which are then overthrown and replaced by feudalism, which are in their turn overthrown and replaced by capitalism, which is followed-via rebellion, again-by socialism, which may progress peacefully toward communism.
