Tissue (biology)

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Tissue_(biology)

Microscopic view of a histologic specimen of human lung, consisting of various tissues: blood, connective tissue, vascular endothelium and respiratory epithelium, stained with hematoxylin and eosin.

In biology, tissue is a biological organizational level between cells and a complete organ. A tissue is an ensemble of similar cells and their extracellular matrix from the same origin that together carry out a specific function. Organs are then formed by the functional grouping together of multiple tissues.

The English word "tissue" derives from the French word "tissu", the past participle of the verb tisser, "to weave".

The study of tissues is known as histology or, in connection with disease, as histopathology. Xavier Bichat is considered as the "Father of Histology". Plant histology is studied in both plant anatomy and physiology. The classical tools for studying tissues are the paraffin block in which tissue is embedded and then sectioned, the histological stain, and the optical microscope. Developments in electron microscopy, immunofluorescence, and the use of frozen tissue-sections have enhanced the detail that can be observed in tissues. With these tools, the classical appearances of tissues can be examined in health and disease, enabling considerable refinement of medical diagnosis and prognosis.

Plant tissue

Cross-section of a flax plant stem with several layers of different tissue types:

1. Pith
2. Protoxylem
3. Xylem
4. Phloem
5. Sclerenchyma (bast fibre)
6. Cortex
7. Epidermis

In plant anatomy, tissues are categorized broadly into three tissue systems: the epidermis, the ground tissue, and the vascular tissue.

• Epidermis – Cells forming the outer surface of the leaves and of the young plant body.
• Vascular tissue – The primary components of vascular tissue are the xylem and phloem. These transport fluids and nutrients internally.
• Ground tissue – Ground tissue is less differentiated than other tissues. Ground tissue manufactures nutrients by photosynthesis and stores reserve nutrients.

Plant tissues can also be divided differently into two types:

1. Meristematic tissues
2. Permanent tissues.

Meristematic tissue

See also: Plant stem cell

Meristematic tissue consists of actively dividing cells and leads to increase in length and thickness of the plant. The primary growth of a plant occurs only in certain specific regions, such as in the tips of stems or roots. It is in these regions that meristematic tissue is present. Cells of this type of tissue are roughly spherical or polyhedral to rectangular in shape, with thin cell walls. New cells produced by meristem are initially those of meristem itself, but as the new cells grow and mature, their characteristics slowly change and they become differentiated as components of meristematic tissue, being classified as:

• Apical meristem : Present at the growing tips of stems and roots, they increase the length of the stem and root. They form growing parts at the apices of roots and stems and are responsible for the increase in length, also called primary growth. This meristem is responsible for the linear growth of an organ.
• Lateral meristem: Cells which mainly divide in one plane and cause the organ to increase in diameter and girth. Lateral meristem usually occurs beneath the bark of the tree as cork cambium and in vascular bundles of dicotyledons as vascular cambium. The activity of this cambium forms secondary growth.
• Intercalary meristem: Located between permanent tissues, it is usually present at the base of the node, internode, and on leaf base. They are responsible for growth in length of the plant and increasing the size of the internode. They result in branch formation and growth.

The cells of meristematic tissue are similar in structure and have a thin and elastic primary cell wall made of cellulose. They are compactly arranged without inter-cellular spaces between them. Each cell contains a dense cytoplasm and a prominent cell nucleus. The dense protoplasm of meristematic cells contains very few vacuoles. Normally the meristematic cells are oval, polygonal, or rectangular in shape.

Meristematic tissue cells have a large nucleus with small or no vacuoles because they have no need to store anything, as opposed to their function of multiplying and increasing the girth and length of the plant, with no intercellular spaces.

Permanent tissues

Permanent tissues may be defined as a group of living or dead cells formed by meristematic tissue and have lost their ability to divide and have permanently placed at fixed positions in the plant body. Meristematic tissues that take up a specific role lose the ability to divide. This process of taking up a permanent shape, size and a function is called cellular differentiation. Cells of meristematic tissue differentiate to form different types of permanent tissues. There are 2 types of permanent tissues:

1. simple permanent tissues
2. complex permanent tissues

Simple permanent tissue

Simple permanent tissue is a group of cells which are similar in origin, structure, and function . They are of three types:

1. Parenchyma
2. Collenchyma
3. Sclerenchyma

Parenchyma

Parenchyma (Greek, para – 'beside'; enchyma– infusion – 'tissue') is the bulk of a substance. In plants, it consists of relatively unspecialized living cells with thin cell walls that are usually loosely packed so that intercellular spaces are found between cells of this tissue. These are generally isodiametric, in shape. They contain small number of vacuoles or sometimes they even may not contain any vacuole. Even if they do so the vacuole is of much smaller size than of normal animal cells. This tissue provides support to plants and also stores food. Chlorenchyma is a special type of parenchyma that contains chlorophyll and performs photosynthesis. In aquatic plants, aerenchyma tissues, or large air cavities, give support to float on water by making them buoyant. Parenchyma cells called idioblasts have metabolic waste. Spindle shape fiber also contained into this cell to support them and known as prosenchyma, succulent parenchyma also noted. In xerophytes, parenchyma tissues store water.

Collenchyma

Cross section of collenchyma cells

Collenchyma (Greek, ‘Colla’ means gum and ‘enchyma’ means infusion) is a living tissue of primary body like Parenchyma. Cells are thin-walled but possess thickening of cellulose, water and pectin substances (pectocellulose) at the corners where a number of cells join. This tissue gives tensile strength to the plant and the cells are compactly arranged and have very little inter-cellular spaces. It occurs chiefly in hypodermis of stems and leaves. It is absent in monocots and in roots.

Collenchymatous tissue acts as a supporting tissue in stems of young plants. It provides mechanical support, elasticity, and tensile strength to the plant body. It helps in manufacturing sugar and storing it as starch. It is present in the margin of leaves and resists tearing effect of the wind.

Sclerenchyma

Sclerenchyma (Greek, Sclerous means hard and enchyma means infusion) consists of thick-walled, dead cells and protoplasm is negligible. These cells have hard and extremely thick secondary walls due to uniform distribution and high secretion of lignin and have a function of providing mechanical support. They do not have inter-molecular space between them. Lignin deposition is so thick that the cell walls become strong, rigid and impermeable to water which is also known as a stone cell or sclereids. These tissues are mainly of two types: sclerenchyma fiber and sclereids. Sclerenchyma fibre cells have a narrow lumen and are long, narrow and unicellular. Fibers are elongated cells that are strong and flexible, often used in ropes. Sclereids have extremely thick cell walls and are brittle, and are found in nutshells and legumes.

Epidermis

The entire surface of the plant consists of a single layer of cells called epidermis or surface tissue. The entire surface of the plant has this outer layer of the epidermis. Hence it is also called surface tissue. Most of the epidermal cells are relatively flat. The outer and lateral walls of the cell are often thicker than the inner walls. The cells form a continuous sheet without intercellular spaces. It protects all parts of the plant. The outer epidermis is coated with a waxy thick layer called cutin which prevents loss of water. The epidermis also consists of stomata (singular:stoma) which helps in transpiration.

Complex permanent tissue

The complex permanent tissue consists of more than one type of cells having a common origin which work together as a unit. Complex tissues are mainly concerned with the transportation of mineral nutrients, organic solutes (food materials), and water. That's why it is also known as conducting and vascular tissue. The common types of complex permanent tissue are:

• Xylem (or wood)
• Phloem (or bast).

Xylem and phloem together form vascular bundles.

Xylem

Xylem (Greek, xylos = wood) serves as a chief conducting tissue of vascular plants. It is responsible for the conduction of water and inorganic solutes. Xylem consists of four kinds of cells:

• Tracheids
• Vessels (or tracheae)
• Xylem fibres or Xylem sclerenchyma
• Xylem parenchyma

Cross section of 2-year-old Tilia americana, highlighting xylem ray shape and orientation

Xylem tissue is organised in a tube-like fashion along the main axes of stems and roots. It consists of a combination of parenchyma cells, fibers, vessels, tracheids, and ray cells. Longer tubes made up of individual cellssels tracheids, while vessel members are open at each end. Internally, there may be bars of wall material extending across the open space. These cells are joined end to end to form long tubes. Vessel members and tracheids are dead at maturity. Tracheids have thick secondary cell walls and are tapered at the ends. They do not have end openings such as the vessels. The end overlap with each other, with pairs of pits present. The pit pairs allow water to pass from cell to cell.

Though most conduction in xylem tissue is vertical, lateral conduction along the diameter of a stem is facilitated via rays. Rays are horizontal rows of long-living parenchyma cells that arise out of the vascular cambium.

Phloem

Phloem consists of:

• Sieve tube
• Companion cell
• Phloem fibre
• Phloem parenchyma.

Phloem is an equally important plant tissue as it also is part of the 'plumbing system' of a plant. Primarily, phloem carries dissolved food substances throughout the plant. This conduction system is composed of sieve-tube member and companion cells, that are without secondary walls. The parent cells of the vascular cambium produce both xylem and phloem. This usually also includes fibers, parenchyma and ray cells. Sieve tubes are formed from sieve-tube members laid end to end. The end walls, unlike vessel members in xylem, do not have openings. The end walls, however, are full of small pores where cytoplasm extends from cell to cell. These porous connections are called sieve plates. In spite of the fact that their cytoplasm is actively involved in the conduction of food materials, sieve-tube members do not have nuclei at maturity. It is the companion cells that are nestled between sieve-tube members that function in some manner bringing about the conduction of food. Sieve-tube members that are alive contain a polymer called callose, a carbohydrate polymer, forming the callus pad/callus, the colourless substance that covers the sieve plate. Callose stays in solution as long as the cell contents are under pressure. Phloem transports food and materials in plants upwards and downwards as required.

Animal tissue

Animal tissues are grouped into four basic types: connective, muscle, nervous, and epithelial. Collections of tissues joined in units to serve a common function compose organs. While most animals can generally be considered to contain the four tissue types, the manifestation of these tissues can differ depending on the type of organism. For example, the origin of the cells comprising a particular tissue type may differ developmentally for different classifications of animals. Tissue appeared for the first time in the diploblasts, but modern forms only appeared in triploblasts.

The epithelium in all animals is derived from the ectoderm and endoderm (or their precursor in sponges), with a small contribution from the mesoderm, forming the endothelium, a specialized type of epithelium that composes the vasculature. By contrast, a true epithelial tissue is present only in a single layer of cells held together via occluding junctions called tight junctions, to create a selectively permeable barrier. This tissue covers all organismal surfaces that come in contact with the external environment such as the skin, the airways, and the digestive tract. It serves functions of protection, secretion, and absorption, and is separated from other tissues below by a basal lamina.

The connective tissue and the muscular are derived from the mesoderm. The neural tissue is derived from the ectoderm.

Epithelial tissue

Main article: Epithelium

The epithelial tissues are formed by cells that cover the organ surfaces, such as the surface of skin, the airways, surfaces of soft organs, the reproductive tract, and the inner lining of the digestive tract. The cells comprising an epithelial layer are linked via semi-permeable, tight junctions; hence, this tissue provides a barrier between the external environment and the organ it covers. In addition to this protective function, epithelial tissue may also be specialized to function in secretion, excretion and absorption. Epithelial tissue helps to protect organs from microorganisms, injury, and fluid loss.

Functions of epithelial tissue:

• The principle function of epithelial tissues are covering and lining of free surface
• The cells of the body's surface form the outer layer of skin.
• Inside the body, epithelial cells form the lining of the mouth and alimentary canal and protect these organs.
• Epithelial tissues help in the elimination of waste.
• Epithelial tissues secrete enzymes and/or hormones in the form of glands.
• Some epithelial tissue perform secretory functions. They secrete a variety of substances including sweat, saliva, mucus, enzymes.

There are many kinds of epithelium, and nomenclature is somewhat variable. Most classification schemes combine a description of the cell-shape in the upper layer of the epithelium with a word denoting the number of layers: either simple (one layer of cells) or stratified (multiple layers of cells). However, other cellular features such as cilia may also be described in the classification system. Some common kinds of epithelium are listed below:

• Simple squamous (pavement) epithelium
• Simple cuboidal epithelium
• Simple Columnar epithelium
• Simple ciliated (pseudostratified) columnar epithelium
• Simple glandular columnar epithelium
• Stratified non-keratinized squamous epithelium
• Stratified keratinized epithelium
• Stratified transitional epithelium

Connective tissue

Main article: Connective tissue

Connective tissues are fibrous tissues made up of cells separated by non-living material, which is called an extracellular matrix. This matrix can be liquid or rigid. For example, blood contains plasma as its matrix and bone's matrix is rigid. Connective tissue gives shape to organs and holds them in place. Blood, bone, tendon, ligament, adipose, and areolar tissues are examples of connective tissues. One method of classifying connective tissues is to divide them into three types: fibrous connective tissue, skeletal connective tissue, and fluid connective tissue.

Muscular tissue

Main article: Muscle tissue

Muscle cells form the active contractile tissue of the body known as muscle tissue or muscular tissue. Muscle tissue functions to produce force and cause motion, either locomotion or movement within internal organs. Muscle tissue is separated into three distinct categories: visceral or smooth muscle, found in the inner linings of organs; skeletal muscle, typically attached to bones, which generate gross movement; and cardiac muscle, found in the heart, where it contracts to pump blood throughout an organism.

Nervous tissue

Main article: Nervous tissue

Cells comprising the central nervous system and peripheral nervous system are classified as nervous (or neural) tissue. In the central nervous system, neural tissues form the brain and spinal cord. In the peripheral nervous system, neural tissues form the cranial nerves and spinal nerves, inclusive of the motor neurons.

Mineralized tissues

Main article: Mineralized tissues

Mineralized tissues are biological tissues that incorporate minerals into soft matrices. Such tissues may be found in both plants and animals,

History

Xavier Bichat (1771–1802)

Xavier Bichat introduced word tissue into the study of anatomy by 1801. He was "the first to propose that tissue is a central element in human anatomy, and he considered organs as collections of often disparate tissues, rather than as entities in themselves". Although he worked without a microscope, Bichat distinguished 21 types of elementary tissues from which the organs of the human body are composed, a number later reduced by other authors.

Monism

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Monism

The circled dot was used by the Pythagoreans and later Greeks to represent the first metaphysical being, the Monad or The Absolute

Monism attributes oneness or singleness (Greek: μόνος) to a concept e.g., existence. Various kinds of monism can be distinguished:

• Priority monism states that all existing things go back to a source that is distinct from them; e.g., in Neoplatonism everything is derived from The One. In this view only the One is ontologically basic or prior to everything else.
• Existence monism posits that, strictly speaking, there exists only a single thing, the universe, which can only be artificially and arbitrarily divided into many things.
• Substance monism asserts that a variety of existing things can be explained in terms of a single reality or substance. Substance monism posits that only one kind of substance exists, although many things may be made up of this substance, e.g., matter or mind.
• Dual-aspect monism is the view that the mental and the physical are two aspects of, or perspectives on, the same substance.
• Neutral monism believes the fundamental nature of reality to be neither mental nor physical; in other words it is "neutral".

Definitions

There are two sorts of definitions for monism:

1. The wide definition: a philosophy is monistic if it postulates unity of the origin of all things; all existing things return to a source that is distinct from them.
2. The restricted definition: this requires not only unity of origin but also unity of substance and essence.

Although the term monism is derived from Western philosophy to typify positions in the mind–body problem, it has also been used to typify religious traditions. In modern Hinduism, the term "absolute monism" is used for Advaita Vedanta.

History

The term monism was introduced in the 18th century by Christian von Wolff in his work Logic (1728), to designate types of philosophical thought in which the attempt was made to eliminate the dichotomy of body and mind and explain all phenomena by one unifying principle, or as manifestations of a single substance.

The mind–body problem in philosophy examines the relationship between mind and matter, and in particular the relationship between consciousness and the brain. The problem was addressed by René Descartes in the 17th century, resulting in Cartesian dualism, and by pre-Aristotelian philosophers, in Avicennian philosophy, and in earlier Asian and more specifically Indian traditions.

It was later also applied to the theory of absolute identity set forth by Hegel and Schelling. Thereafter the term was more broadly used, for any theory postulating a unifying principle. The opponent thesis of dualism also was broadened, to include pluralism. According to Urmson, as a result of this extended use, the term is "systematically ambiguous".

According to Jonathan Schaffer, monism lost popularity due to the emergence of analytic philosophy in the early twentieth century, which revolted against the neo-Hegelians. Rudolf Carnap and A. J. Ayer, who were strong proponents of positivism, "ridiculed the whole question as incoherent mysticism".

The mind–body problem has reemerged in social psychology and related fields, with the interest in mind–body interaction and the rejection of Cartesian mind–body dualism in the identity thesis, a modern form of monism. Monism is also still relevant to the philosophy of mind, where various positions are defended.

Types

A diagram with neutral monism compared to Cartesian dualism, physicalism and idealism.

Different types of monism include:

1. Substance monism, "the view that the apparent plurality of substances is due to different states or appearances of a single substance"
2. Attributive monism, "the view that whatever the number of substances, they are of a single ultimate kind"
3. Partial monism, "within a given realm of being (however many there may be) there is only one substance"
4. Existence monism, "the view that there is only one concrete object token (The One, "Τὸ Ἕν" or the Monad)"
5. Priority monism, "the whole is prior to its parts" or "the world has parts, but the parts are dependent fragments of an integrated whole"
6. Property monism, "the view that all properties are of a single type (e.g., only physical properties exist)"
7. Genus monism, "the doctrine that there is a highest category; e.g., being"

Views contrasting with monism are:

• Metaphysical dualism, which asserts that there are two ultimately irreconcilable substances or realities such as Good and Evil, for example, Manichaeism.
• Metaphysical pluralism, which asserts three or more fundamental substances or realities.
• Metaphysical nihilism, negates any of the above categories (substances, properties, concrete objects, etc.).

Monism in modern philosophy of mind can be divided into three broad categories:

1. Idealist, mentalistic monism, which holds that only mind or spirit exists
2. Neutral monism, which holds that one sort of thing fundamentally exists, to which both the mental and the physical can be reduced
3. Material monism (also called Physicalism and materialism), which holds that the material world is primary, and consciousness arises through the interaction with the material world
   1. Eliminative Materialism, according to which everything is physical and mental things do not exist
   2. Reductive physicalism, according to which mental things do exist and are a kind of physical thing

Certain positions do not fit easily into the above categories, such as functionalism, anomalous monism, and reflexive monism. Moreover, they do not define the meaning of "real".

Monistic philosophers

Pre-Socratic

While the lack of information makes it difficult in some cases to be sure of the details, the following pre-Socratic philosophers thought in monistic terms:

• Thales: Water
• Anaximander: Apeiron (meaning 'the undefined infinite'). Reality is some, one thing, but we cannot know what.
• Anaximenes of Miletus: Air
• Heraclitus: Change, symbolized by fire (in that everything is in constant flux).
• Parmenides: Being or Reality is an unmoving perfect sphere, unchanging, undivided.

Post-Socrates

• Neopythagorians such as Apollonius of Tyana centered their cosmologies on the Monad or One.
• Stoics taught that there is only one substance, identified as God.
• Middle Platonism under such works as those by Numenius taught that the Universe emanates from the Monad or One.
• Neoplatonism is monistic. Plotinus taught that there was an ineffable transcendent god, 'The One,' of which subsequent realities were emanations. From The One emanates the Divine Mind (Nous), the Cosmic Soul (Psyche), and the World (Cosmos).

Modern

• Alexander Bogdanov
• F. H. Bradley
• Giordano Bruno
• Gilles Deleuze
• Friedrich Engels
• Johann Gottlieb Fichte
• Ernst Haeckel
• Georg Wilhelm Friedrich Hegel
• Christopher Langan
• Gottfried Wilhelm Leibniz
• Giacomo Leopardi
• Ernst Mach
• Karl Marx
• Wilhelm Ostwald
• Charles Sanders Peirce
• Georgi Plekhanov
• Michael Della Rocca
• Bertrand Russell
• Gilbert Ryle
• Jonathan Schaffer
• Friedrich Wilhelm Joseph Schelling
• Arthur Schopenhauer
• Rupert Sheldrake
• B.F. Skinner
• Herbert Spencer
• Baruch Spinoza
• Rudolf Steiner
• Alan Watts
• Alfred North Whitehead

Monistic neuroscientists

• György Buzsáki
• Francis Crick
• Karl Friston
• Eric Kandel
• Mark Solms
• Rodolfo Llinas
• Ivan Pavlov
• Roger Sperry

Religion

Pantheism

Main article: Pantheism

Pantheism is the belief that everything composes an all-encompassing, immanent God, or that the universe (or nature) is identical with divinity. Pantheists thus do not believe in a personal or anthropomorphic god, but believe that interpretations of the term differ.

Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza, whose Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate. Spinoza held that the two are the same, and this monism is a fundamental quality of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance. Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate.

H. P. Owen claimed that

Pantheists are "monists" ... they believe that there is only one Being, and that all other forms of reality are either modes (or appearances) of it or identical with it.

Pantheism is closely related to monism, as pantheists too believe all of reality is one substance, called Universe, God or Nature. Panentheism, a slightly different concept (explained below), however is dualistic. Some of the most famous pantheists are the Stoics, Giordano Bruno and Spinoza.

Panentheism

Main article: Panentheism

Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") is a belief system that posits that the divine (be it a monotheistic God, polytheistic gods, or an eternal cosmic animating force) interpenetrates every part of nature, but is not one with nature. Panentheism differentiates itself from pantheism, which holds that the divine is synonymous with the universe.

In panentheism, there are two types of substance, "pan" the universe and God. The universe and the divine are not ontologically equivalent. God is viewed as the eternal animating force within the universe. In some forms of panentheism, the cosmos exists within God, who in turn "transcends", "pervades" or is "in" the cosmos.

While pantheism asserts that 'All is God', panentheism claims that God animates all of the universe, and also transcends the universe. In addition, some forms indicate that the universe is contained within God, like in the Judaic concept of Tzimtzum. Much Hindu thought is highly characterized by panentheism and pantheism.

Paul Tillich has argued for such a concept within Christian theology, as has liberal biblical scholar Marcus Borg and mystical theologian Matthew Fox, an Episcopal priest.

Pandeism

Main article: Pandeism

Pandeism or pan-deism (from Ancient Greek: πᾶν, romanized: pan, lit. 'all' and Latin: deus meaning "god" in the sense of deism), is a term describing beliefs coherently incorporating or mixing logically reconcilable elements of pantheism (that "God", or a metaphysically equivalent creator deity, is identical to Nature) and classical deism (that the creator-god who designed the universe no longer exists in a status where it can be reached, and can instead be confirmed only by reason). It is therefore most particularly the belief that the creator of the universe actually became the universe, and so ceased to exist as a separate entity.

Through this synergy pandeism claims to answer primary objections to deism (why would God create and then not interact with the universe?) and to pantheism (how did the universe originate and what is its purpose?).

Indian religions

Characteristics

The central problem in Asian (religious) philosophy is not the body-mind problem, but the search for an unchanging Real or Absolute beyond the world of appearances and changing phenomena, and the search for liberation from dukkha and the liberation from the cycle of rebirth. In Hinduism, substance-ontology prevails, seeing Brahman as the unchanging real beyond the world of appearances. In Buddhism, process ontology is prevalent, seeing reality as empty of an unchanging essence.

Characteristic for various Asian religions is the discernment of levels of truth, an emphasis on intuitive-experiential understanding of the Absolute such as jnana, bodhi and kensho, and an emphasis on the integration of these levels of truth and its understanding.

Hinduism

Main articles: Hinduism, Hindu philosophy, and Hindu denominations

Vedanta

Main article: Vedanta

 

Adi Shankara with Disciples, by Raja Ravi Varma (1904)

Vedanta is the inquiry into and systematisation of the Vedas and Upanishads, to harmonise the various and contrasting ideas that can be found in those texts. Within Vedanta, different schools exist:

• Advaita Vedanta, absolute monism, of which Adi Shankara is the best-known representative;
• Vishishtadvaita, qualified monism, is from the school of Ramanuja;
• Shuddhadvaita, in-essence monism, is the school of Vallabha;
• Dvaitadvaita, differential monism, is a school founded by Nimbarka;
• Dvaita, dualism, is a school founded by Madhvacharya is probably the only Vedantic System that is opposed to all types of monism. It believes that God is eternally different from souls and matter in both form and essence.
• Achintya Bheda Abheda, a school of Vedanta founded by Chaitanya Mahaprabhu representing the philosophy of inconceivable one-ness and difference. It can be understood as an integration of the strict dualist (dvaita) theology of Madhvacharya and the qualified monism (vishishtadvaita) of Ramanuja.

Advaita Vedanta

Main article: Advaita Vedanta

Monism is most clearly identified in Advaita Vedanta, though Renard points out that this may be a western interpretation, bypassing the intuitive understanding of a nondual reality.

In Advaita Vedanta, Brahman is the eternal, unchanging, infinite, immanent, and transcendent reality which is the Divine Ground of all matter, energy, time, space, being, and everything beyond in this Universe. The nature of Brahman is described as transpersonal, personal and impersonal by different philosophical schools.

Advaita Vedanta gives an elaborate path to attain moksha. It entails more than self-inquiry or bare insight into one's real nature. Practice, especially Jnana Yoga, is needed to "destroy one's tendencies (vāasanā-s)" before real insight can be attained.

Advaita took over from the Madhyamika the idea of levels of reality. Usually two levels are being mentioned, but Shankara uses sublation as the criterion to postulate an ontological hierarchy of three levels:

• Pāramārthika (paramartha, absolute), the absolute level, "which is absolutely real and into which both other reality levels can be resolved". This experience can't be sublated by any other experience.
• Vyāvahārika (vyavahara), or samvriti-saya (empirical or pragmatical), "our world of experience, the phenomenal world that we handle every day when we are awake". It is the level in which both jiva (living creatures or individual souls) and Iswara are true; here, the material world is also true.
• Prāthibhāṣika (pratibhashika, apparent reality, unreality), "reality based on imagination alone". It is the level in which appearances are actually false, like the illusion of a snake over a rope, or a dream.

Vaishnava

Main article: Vaishnavism

All Vaishnava schools are panentheistic and view the universe as part of Krishna or Narayana, but see a plurality of souls and substances within Brahman. Monistic theism, which includes the concept of a personal god as a universal, omnipotent Supreme Being who is both immanent and transcendent, is prevalent within many other schools of Hinduism as well.

Tantra

Main article: Tantra

Tantra sees the Divine as both immanent and transcendent. The Divine can be found in the concrete world. Practices are aimed at transforming the passions, instead of transcending them.

Modern Hinduism

Main article: Hindu reform movements

The colonisation of India by the British had a major impact on Hindu society. In response, leading Hindu intellectuals started to study western culture and philosophy, integrating several western notions into Hinduism. This modernised Hinduism, at its turn, has gained popularity in the west.

A major role was played in the 19th century by Swami Vivekananda in the revival of Hinduism, and the spread of Advaita Vedanta to the west via the Ramakrishna Mission. His interpretation of Advaita Vedanta has been called Neo-Vedanta. In Advaita, Shankara suggests meditation and Nirvikalpa Samadhi are means to gain knowledge of the already existing unity of Brahman and Atman, not the highest goal itself:

[Y]oga is a meditative exercise of withdrawal from the particular and identification with the universal, leading to contemplation of oneself as the most universal, namely, Consciousness. This approach is different from the classical Yoga of complete thought suppression.

Vivekananda, according to Gavin Flood, was "a figure of great importance in the development of a modern Hindu self-understanding and in formulating the West's view of Hinduism." Central to his philosophy is the idea that the divine exists in all beings, that all human beings can achieve union with this "innate divinity", and that seeing this divine as the essence of others will further love and social harmony. According to Vivekananda, there is an essential unity to Hinduism, which underlies the diversity of its many forms. According to Flood, Vivekananda's view of Hinduism is the most common among Hindus today. This monism, according to Flood, is at the foundation of earlier Upanishads, to theosophy in the later Vedanta tradition and in modern Neo-Hinduism.

Buddhism

Main articles: Buddhism and Middle Way

According to the Pāli Canon, both pluralism (nānatta) and monism (ekatta) are speculative views. A Theravada commentary notes that the former is similar to or associated with nihilism (ucchēdavāda), and the latter is similar to or associated with eternalism (sassatavada).

In the Madhyamaka school of Mahayana Buddhism, the ultimate nature of the world is described as Śūnyatā or "emptiness", which is inseparable from sensorial objects or anything else. That appears to be a monist position, but the Madhyamaka views – including variations like rangtong and shentong – will refrain from asserting any ultimately existent entity. They instead deconstruct any detailed or conceptual assertions about ultimate existence as resulting in absurd consequences. The Yogacara view, a minority school now only found among the Mahayana, also rejects monism.

Levels of truth

Within Buddhism, a rich variety of philosophical and pedagogical models can be found. Various schools of Buddhism discern levels of truth:

• The Two truths doctrine of the Madhyamaka
• The Three Natures of the Yogacara
• Essence-Function, or Absolute-relative in Chinese and Korean Buddhism
• The Trikaya-formule, consisting of
  • The Dharmakāya or Truth body which embodies the very principle of enlightenment and knows no limits or boundaries;
  • The Sambhogakāya or body of mutual enjoyment which is a body of bliss or clear light manifestation;
  • The Nirmāṇakāya or created body which manifests in time and space.

The Prajnaparamita-sutras and Madhyamaka emphasize the non-duality of form and emptiness: "form is emptiness, emptiness is form", as the heart sutra says. In Chinese Buddhism this was understood to mean that ultimate reality is not a transcendental realm, but equal to the daily world of relative reality. This idea fitted into the Chinese culture, which emphasized the mundane world and society. But this does not tell how the absolute is present in the relative world:

To deny the duality of samsara and nirvana, as the Perfection of Wisdom does, or to demonstrate logically the error of dichotomizing conceptualization, as Nagarjuna does, is not to address the question of the relationship between samsara and nirvana -or, in more philosophical terms, between phenomenal and ultimate reality [...] What, then, is the relationship between these two realms?

This question is answered in such schemata as the Five Ranks of Tozan, the Oxherding Pictures, and Hakuin's Four ways of knowing.

Sikhism

Main article: God in Sikhism

Sikhism complies with the concept of Priority Monism. Sikh philosophy advocates that all that our senses comprehend is an illusion; God is the sole reality. Forms being subject to time shall pass away. God's Reality alone is eternal and abiding. The thought is that Atma (soul) is born from, and a reflection of, ParamAtma (Supreme Soul), and "will again merge into it", in the words of the fifth guru of Sikhs, Guru Arjan Dev Ji, "just as water merges back into the water."

ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥
Jio Jal Mehi Jal Aae Khattaanaa ||
As water comes to blend with water,

ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥
Thio Jothee Sang Joth Samaanaa ||
His light blends into the Light.

— SGGS. Pg 278, https://www.searchgurbani.com/guru-granth-sahib/ang-by-ang

God and Soul are fundamentally the same; identical in the same way as Fire and its sparks. "Atam meh Ram, Ram meh Atam" which means "The Ultimate Eternal reality resides in the Soul and the Soul is contained in Him". As from one stream, millions of waves arise and yet the waves, made of water, again become water; in the same way all souls have sprung from the Universal Being and would blend again into it.

Abrahamic faiths

Judaism

Main article: Judaism

Jewish thought considers God as separate from all physical, created things and as existing outside of time.

According to Maimonides, God is an incorporeal being that caused all other existence. According to Maimonides, to admit corporeality to God is tantamount to admitting complexity to God, which is a contradiction to God as the first cause and constitutes heresy. While Hasidic mystics considered the existence of the physical world a contradiction to God's simpleness, Maimonides saw no contradiction.

According to Hasidic thought (particularly as propounded by the 18th century, early 19th-century founder of Chabad, Shneur Zalman of Liadi), God is held to be immanent within creation for two interrelated reasons:

1. A very strong Jewish belief is that "[t]he Divine life-force which brings [the universe] into existence must constantly be present ... were this life-force to forsake [the universe] for even one brief moment, it would revert to a state of utter nothingness, as before the creation ..."
2. Simultaneously, Judaism holds as axiomatic that God is an absolute unity, and that he is perfectly simple, thus, if his sustaining power is within nature, then his essence is also within nature.

The Vilna Gaon was very much against this philosophy, for he felt that it would lead to pantheism and heresy. According to some this is the main reason for the Gaon's ban on Chasidism.

Christianity

See also: Christian anthropology

Creator–creature distinction

Christians maintain that God created the universe ex nihilo and not from his own substance, so that the creator is not to be confused with creation, but rather transcends it. There is a movement of "Christian Panentheism". Even more immanent concepts and theologies are to be defined together with God's omnipotence, omnipresence and omniscience, due to God's desire for intimate contact with his own creation (cf. Acts 17:27). Another use of the term "monism" is in Christian anthropology to refer to the innate nature of humankind as being holistic, as usually opposed to bipartite and tripartite views.

Rejection of radical dualism

In On Free Choice of the Will, Augustine argued, in the context of the problem of evil, that evil is not the opposite of good, but rather merely the absence of good, something that does not have existence in itself. Likewise, C. S. Lewis described evil as a "parasite" in Mere Christianity, as he viewed evil as something that cannot exist without good to provide it with existence. Lewis went on to argue against dualism from the basis of moral absolutism, and rejected the dualistic notion that God and Satan are opposites, arguing instead that God has no equal, hence no opposite. Lewis rather viewed Satan as the opposite of Michael the archangel. Due to this, Lewis instead argued for a more limited type of dualism. Other theologians, such as Greg Boyd, have argued in more depth that the Biblical authors held a "limited dualism", meaning that God and Satan do engage in real battle, but only due to free will given by God, for the duration that God allows.

Isaiah 45:5–7 (KJV) says:

I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

Theosis

In Roman Catholicism and Eastern Orthodoxy, while human beings are not ontologically identical with the Creator, they are nonetheless capable with uniting with his Divine Nature via theosis, and especially, through the devout reception of the Holy Eucharist. This is a supernatural union, over and above that natural union, of which St. John of the Cross says, "it must be known that God dwells and is present substantially in every soul, even in that of the greatest sinner in the world, and this union is natural." Julian of Norwich, while maintaining the orthodox duality of Creator and creature, nonetheless speaks of God as "the true Father and true Mother" of all natures; thus, he indwells them substantially and thus preserves them from annihilation, as without this sustaining indwelling everything would cease to exist.

Christian Monism

Some Christian theologians are avowed monists, such as Paul Tillich. Since God is he "in whom we live and move and have our being" (Book of Acts 17.28), it follows that everything that has being partakes in God.

Mormonism

Latter Day Saint theology also expresses a form of dual-aspect monism via materialism and eternalism, claiming that creation was ex materia (as opposed to ex nihilo in conventional Christianity), as expressed by Parley Pratt and echoed in view by the movement's founder Joseph Smith, making no distinction between the spiritual and the material, these being not just similarly eternal, but ultimately two manifestations of the same reality or substance.

"God, the father is material. Jesus Christ is material. Angels are material. Spirits are material. Men are material. The universe is material ... Nothing exists which is not material."

— Parley Pratt

Parley Pratt implies a vitalism paired with evolutionary adaptation noting, “these eternal, self-existing elements possess in themselves certain inherent properties or attributes, in a greater or less degree; or, in other words, they possess intelligence, adapted to their several spheres.” 

Parley Pratt’s view is also similar to Gottfried Leibniz’s monadology, which holds that “reality consists of mind atoms that are living centers of force.” 

Brigham Young anticipates a proto-mentality of elementary particles with his vitalist view, “there is life in all matter, throughout the vast extent of all the eternities; it is in the rock, the sand, the dust, in water, air, the gases, and in short, in every description and organization of matter; whether it be solid, liquid, or gaseous, particle operating with particle.” 

The LDS conception of matter is “essentially dynamic rather than static, if indeed it is not a kind of living energy, and that it is subject at least to the rule of intelligence.” 

John A. Widstoe held a similar, more vitalist view, that “Life is nothing more than matter in motion; that, therefore, all matter possess a kind of life… Matter… [is] intelligence… hence everything in the universe is alive.” However, Widstoe resisted outright affirming a belief in panpsychism. 

Islam

See also: Tawhid

Quran

Vincent Cornell argues that the Quran provides a monist image of God by describing reality as a unified whole, with God being a single concept that would describe or ascribe all existing things.

But most argue that Abrahamic religious scriptures, especially the Quran, see creation and God as two separate existences. It explains that everything has been created by God and is under his control, but at the same time distinguishes creation as being dependent on the existence of God.

Sufism

See also: Sufism

Some Sufi mystics advocate monism. One of the most notable being the 13th-century Persian poet Rumi (1207–73) in his didactic poem Masnavi espoused monism. Rumi says in the Masnavi,

In the shop for Unity (wahdat); anything that you see there except the One is an idol.

Other Sufi mystics however, such as Ahmad Sirhindi, upheld dualistic Monotheism (the separation of God and the Universe).

The most influential of the Islamic monists was the Sufi philosopher Ibn Arabi (1165–1240). He developed the concept of 'unity of being' (Arabic: waḥdat al-wujūd), which some argue is a monistic philosophy. Born in al-Andalus, he made an enormous impact on the Muslim world, where he was crowned "the great Master". In the centuries following his death, his ideas became increasingly controversial. Ahmad Sirhindi criticised monistic understanding of 'unity of being', advocating the dualistic-compatible 'unity of witness' (Arabic: wahdat ash-shuhud), maintaining separation of creator and creation. Later, Shah Waliullah Dehlawi reconciled the two ideas maintaining that their differences are semantic differences, arguing that the universal existence (which is different in creation to creator) and the divine essence are different and that the universal existence emanates (in a non-platonic sense) from the divine essence and that the relationship between them is similar to the relationship between the number four and a number being even.

Shi'ism

See also: Shi'ism

The doctrine of waḥdat al-wujūd also enjoys considerable following in the rationalist philosophy of Twelver Shi'ism, with the most famous modern-day adherent being Ruhollah Khomeini.

Baháʼí Faith

Main article: Baháʼí Faith and the unity of religion

Although the teachings of the Baháʼí Faith have a strong emphasis on social and ethical issues, there exist a number of foundational texts that have been described as mystical. Some of these include statements of a monist nature (e.g., The Seven Valleys and the Hidden Words). The differences between dualist and monist views are reconciled by the teaching that these opposing viewpoints are caused by differences in the observers themselves, not in that which is observed. This is not a 'higher truth/lower truth' position. God is unknowable. For man it is impossible to acquire any direct knowledge of God or the Absolute, because any knowledge that one has, is relative.

Non-dualism

Main article: Nondualism

According to nondualism, many forms of religion are based on an experiential or intuitive understanding of "the Real". Nondualism, a modern reinterpretation of these religions, prefers the term "nondualism", instead of monism, because this understanding is "nonconceptual", "not graspable in an idea".

To these nondual traditions belong Hinduism (including Vedanta, some forms of Yoga, and certain schools of Shaivism), Taoism, Pantheism, Rastafari, and similar systems of thought.

History of serfdom

From Wikipedia, the free encyclopedia

https://en.wikipedia.org/wiki/History_of_serfdom 

Like slavery, serfdom has a long history that dates to ancient times.

Origins

Social institutions similar to serfdom occurred in the ancient world. The status of the helots in the ancient Greek city-state of Sparta resembled that of medieval serfs. By the 3rd century AD, the Roman Empire faced a labour shortage. Large Roman landowners increasingly relied on Roman freemen, acting as tenant farmers, (instead of on slaves) to provide labour. The status of these tenant farmers, eventually known as coloni, steadily eroded. Because the tax system implemented by Diocletian (reigned 284-305) assessed taxes based both on land and on the inhabitants of that land, it became administratively inconvenient for peasants to leave the land where the census counted them. In 332 AD Emperor Constantine issued legislation that greatly restricted the rights of the coloni and tied them to the land. Some see these laws as the beginning of medieval serfdom in Europe.

However, medieval serfdom really began with the breakup of the Carolingian Empire around the 10th century. The demise of this empire, which had ruled much of western Europe for more than 200 years, ushered in a long period during which no strong central government existed in most of Europe. During this period, powerful feudal lords encouraged the establishment of serfdom as a source of agricultural labor. Serfdom, indeed, was an institution that reflected a fairly common practice whereby great landlords ensured that others worked to feed them and were held down, legally and economically, while doing so.

Heyday

Serfdom as a system provided most of the agricultural labour throughout the Middle Ages. Slavery persisted right through the Middle Ages, but it was rare, diminishing and largely confined to the use of household slaves. Parts of Europe, including much of Scandinavia, never adopted serfdom.

In the later Middle Ages serfdom began to disappear west of the Rhine even as it spread through much of the rest of Europe. This was one important cause for the deep differences between the societies and economies of eastern and western Europe. In Western Europe, the rise of powerful monarchs, towns, and an improving economy weakened the manorial system through the 13th and 14th centuries; serfdom had become rare by 1400.

Serfdom in Western Europe came largely to an end in the 15th and 16th centuries, because of changes in the economy, population, and laws governing lord-tenant relations in Western European nations. The enclosure of manor fields for livestock grazing and for larger arable plots made the economy of serfs' small strips of land in open fields less attractive to landowners. Furthermore, the increasing use of money made tenant farming by serfs less profitable; for much less than it cost to support a serf, a lord could now hire workers who were more skilled and pay them in cash. Paid labour was also more flexible, since workers could be hired only when they were needed.

At the same time, increasing unrest and uprisings by serfs and peasants, like Tyler’s Rebellion in England in 1381, put pressure on the nobility and the clergy to reform the system. As a result, the gradual establishment of new forms of land leases and increased personal liberties accommodated serf and peasant demands to some extent.

Grain pays

 

Grain doesn't pay.

Those two pictures illustrate the notion that agriculture, once extremely profitable to the nobles (szlachta) in the Polish–Lithuanian Commonwealth, became much less profitable from the second half of seventeenth century onwards

Serfdom reached Eastern Europe centuries later than Western Europe—it became dominant around the 15th century. Before that time, Eastern Europe had been much more sparsely populated than Western Europe, and the lords of Eastern Europe created a peasantry-friendly environment to encourage migration east. Serfdom developed in Eastern Europe after the Black Death epidemics of the mid-14th century, which stopped the eastward migration. The resulting high land-to-labour ratio - combined with Eastern Europe's vast, sparsely populated areas - gave the lords an incentive to bind the remaining peasantry to their land. With increased demand for agricultural produce in Western Europe during the later era when Western Europe limited and eventually abolished serfdom, serfdom remained in force throughout Eastern Europe during the 17th century so that nobility-owned estates could produce more agricultural products (especially grain) for the profitable export market.

According to Jerome Blum, the rise of serfdom in Eastern Europe in the 15th century, just as serfdom disappeared in Western Europe, is due to the increasing political influence and economic privileges of the nobles in the government, and reduced competition for labour from cities. The cities declined due to the collapse of the Hanseatic League's and Teutonic Order's trade networks and trade disruptions from war. Eastern European nobles started trading directly with the English and Dutch merchants, bypassing the trading cities.

This pattern applied in Central and Eastern European countries, including Prussia (Prussian Ordinances of 1525), Austria, Hungary (laws of the late 15th and early 16th centuries), the Polish–Lithuanian Commonwealth (szlachta privileges of the early 16th century) and the Russian Empire (laws of the late 16th and first half of the 17th century). This also led to the slower industrial development and urbanisation of those regions. Generally, this process, referred to as "second serfdom" or "export-led serfdom", persisted until the mid-19th century and became very repressive and substantially limited serfs' rights. Before the 1861 abolition of serfdom in Russia, a landowner's estate was often measured by the number of "souls" he owned, a practice made famous by Gogol's 1842 novel Dead Souls.

Many of these countries abolished serfdom during the Napoleonic invasions of the early 19th century. Serfdom remained in force in most of Russia until the Emancipation reform of 1861, enacted on February 19, 1861, though in the Russian-controlled Baltic provinces it had been abolished at the beginning of the 19th century. According to the Russian census of 1857, Russia had 23.1 million private serfs. Russian serfdom was perhaps the most notable Eastern European institution, as it was never influenced by German law and migrations, and serfdom and the manorial system were enforced by the crown (Tsar), not by the nobility.

Decline

For a chronological guide, see Timeline of abolition of slavery and serfdom.

In Western Europe serfdom became progressively less common through the Middle Ages, particularly after the Black Death reduced the rural population and increased the bargaining power of workers. Furthermore, the lords of many manors were willing (for payment) to manumit ("release") their serfs.

Normandy

In Normandy, serfdom had disappeared by 1100. Two possible causes of the disappearance of serfdom in Normandy have been proposed: (1) it might have been implemented to attract peasants to a Normandy depopulated by the Viking invasions or (2) it might be a result of the peasants' revolt of 996 in Normandy.

Great Britain

In England, the end of serfdom began with the Peasants' Revolt in 1381. It had largely died out in England by 1500 as a personal status and was fully ended when Elizabeth I freed the last remaining serfs in 1574. Land held by serf tenure (unless enfranchised) continued to be held by what was thenceforth known as a copyhold tenancy, which was not completely abolished until 1925 (although it was whittled away during the 19th and early 20th centuries). There were Scottish born serfs until the Colliers and Salters (Scotland) Act 1775 prevented the creation of the status, and 1799, when coal miners who had already been kept in serfdom prior to the 1775 Act gained emancipation. However, most Scottish serfs had already been freed.

France

Serfdom was de facto ended in France by Philip IV, Louis X (1315), and Philip V (1318). With the exception of a few isolated cases, serfdom had ceased to exist in France by the 15th century. In Early Modern France, French nobles nevertheless maintained a great number of seigneurial privileges over the free peasants that worked lands under their control. Serfdom was formally abolished in France in 1789.

Other parts of Europe

In other parts of Europe, there had been peasant revolts in Castille, Germany, northern France, Portugal, and Sweden. Although they were often successful, it usually took a long time before legal systems were changed.

Era of the French Revolution

The era of the French Revolution (1790s to 1820s) saw serfdom abolished in most of Western and Central Europe, while its practice remained common in Eastern Europe until the middle of the 19th century (1861 in Russia). In France, serfdom had been in decline for at least three centuries by the start of the Revolution, replaced by various forms of freehold tenancy. The last vestiges of serfdom were officially ended on August 4, 1789 with a decree abolishing the feudal rights of the nobility.

It removed the authority of the manorial courts, eliminated tithes and manorial dues, and freed those who still remained bound to the land. However, the decree was mostly symbolic, as widespread peasant revolts had effectively ended the feudal system beforehand; and ownership of the land still remained in the hands of the landlords, who could continue collecting rents and enforcing tenant contracts.

End of serfdom: a German „Freilassungsbrief“ (Letter for the End of a serfdom) from 1762.

Germany

In German history the emancipation of the serfs came between 1770–1830, with the nobility in Schleswig being the first to agree to do so in 1797, followed by the signing of the royal and political leaders of Denmark and Germany in 1804. Prussia abolished serfdom with the "October Edict" of 1807, which upgraded the personal legal status of the peasantry and gave them ownership of half or two-thirds of the lands they were working. The edict applied to all peasants whose holdings were above a certain size, and included both Crown lands and noble estates. The peasants were freed from the obligation of personal services to the lord and annual dues; in return landowners were given ownership of 1/3 to 1/2 of the land. The peasant owned and rented the lands that were deeded to the old owners. The other German states imitated Prussia after 1815.

In sharp contrast to the violence that characterized land reform in the French Revolution, Germany handled it peacefully. In Schleswig the peasants, who had been influenced by the Enlightenment, played an active role; elsewhere they were largely passive. Indeed, for most peasants, customs and traditions continued largely unchanged, including the old habits of deference to the nobles whose legal authority remained quite strong over the villagers. The old paternalistic relationship in East Prussia lasted into the 20th century. What was new was that the peasant could now sell his land, enabling him to move to the city, or buy up the land of his neighbors.

The land reforms in northwestern Germany were driven by progressive governments and local elites. They abolished feudal obligations and divided collectively owned common land into private parcels and thus created a more efficient market-oriented rural economy. It produced increased productivity and population growth. It strengthened the traditional social order because wealthy peasants obtained most of the former common land, while the rural proletariat was left without land; many left for the cities or America. Meanwhile, the division of the common land served as a buffer preserving social peace between nobles and peasants. East of the Elbe River, the Junker class maintained large estates and monopolized political power.

Hapsburg monarchy

In the Hapsburg monarchy, Jozef II issued the Serfdom Patent that abolished serfdom in the German speaking areas in 1781. In the Kingdom of Hungary, Jozef II issued a similar decree in 1785 after the Revolt of Horea in Transylvania. These patents converted the legal standings of all serfs into those of free-holders. All feudal restrictions were abolished in 1848 when all the land property were converted to non-feudal, transferable properties, and feudalism was legally abolished.

The eradication of the feudal system marks the beginning of an era of rapid change in Europe. The change in status following the enclosure movements beginning in the later 18th century, in which various lords abandoned the open field farming of previous centuries and, essentially, took all the best land for themselves in exchange for "freeing" their serfs, may well have made serfdom seem more desirable to many peasant families.

Views of Marx

In his book Das Kapital, in Chapter 26 entitled "The Secret of Primitive Accumulation" and Chapter 27, "Expropriation of the Agricultural Population from the Land", Marx claimed that the feudal relationships of serfdom were violently transformed into private property and free labour: free of possession and free to sell their labour force on the market. Being liberated from serfdom meant being able to sell one's land and work wherever one desired. "The so-called primitive accumulation, therefore, is nothing else than the historical process of divorcing the producer from the means of production. It appears as primitive, because it forms the pre-historic stage of capital and of the mode of production corresponding with it."

In a case history of England, Marx described how the serfs became free peasant proprietors and small farmers, who were, over time, forcibly expropriated and driven off the land, forming a property-less proletariat. He also claimed that more and more legislation was enacted by the state to control and regiment this new class of wage workers. In the meantime, the remaining farmers became capitalist farmers operating more and more on a commercial basis; and gradually, legal monopolies preventing trade and investment by entrepreneurs were broken up.

Taxes levied by the state took the place of labour dues levied by the lord. Although serfdom began its decline in Europe in the Middle Ages, it took many hundreds of years to disappear completely. In addition, the struggles of the working class during the Industrial Revolution can often be compared with the struggles of the serfs during the Middle Ages. In parts of the world today, forced labour is still used.

"Galician slaughter" 1846, by Jan Lewicki (1795–1871); "directed against manorial property (for example, the manorial prisons) and rising against serfdom; Galician, mainly Polish, peasants killed over 1000 noblemen and destroyed 500 manors in 1846."

Russia

Main articles: Serfdom in Russia and Emancipation Reform of 1861

Serfdom became the dominant form of relation between Russian peasants and nobility in the 17th century. Serfdom only existed in central and southern areas of the Russian Empire. It was never established in the North, in the Urals, nor in Siberia. Historian David Moon argues that serfdom was a response to military and economic factors in Russia. It was socially stable and adaptable to changing demographic and economic conditions; revolts were uncommon. Moon says it was not the cause of Russia's backwardness; instead, backwardness blocked alternative methods that were developed in Western Europe. Moon identifies some benefits for serfs, such as assurances of land and some assistance after bad harvests. Moon argues that Russia's defeat in the Crimean War was a catalyst leading to the abolition of serfdom.

Finally, serfdom was abolished by a decree issued by Tsar Alexander II in 1861. Scholars have proposed multiple overlapping reasons to account for the abolition, including fear of a large-scale revolt by the serfs, the financial needs of the government, evolving cultural sensibilities, the military need for soldiers, and, among Marxists, the unprofitability of serfdom.