The substructure, according to communism, is the mode of production or the nature of productive activity. Productive activity means the production, in interaction with nature, of goods necessary to survive. This production requires, on the one hand, means of production (materials, machines, land, tools, labor etc.) and, on the other hand, relations in which production takes place (relations of co-operation or ways of organization such as relations between masters and slaves, employers and employees, landowners and farmers etc.). The combination of means (or forces) of production and relations of production is the mode of production.
The available means of production determine the relations of production. A certain degree of development in the former necessarily produces a certain degree of development in the latter. This idea is the basis of the historical evolution of society that is so important in communism.
In production, men not only act on nature but also on one another. They produce only by co-operating in a certain way and mutually exchanging their activities. In order to produce, they enter into definite connections and relations with one another and only within these social connections and relations does their action on nature, does production, take place. These social relations into which the producers enter with one another, the conditions under which they exchange their activities and participate in the whole act of production, will naturally vary according to the character of the means of production. With the invention of a new instrument of warfare, firearms, the whole internal organization of the army necessarily changed: the relationships within which individuals can constitute an army and act as an army were transformed … Thus the social relations within which individuals produce, the social relations of production, change, are transformed, with the change and development of the material means of production, the productive forces. K. Marx, Wage Labor and Capital
These social relations are therefore independent of the will of the participants. They depend on technology, the availability of land etc. Each major change in the relations of production and the organization of production, caused by changes in the means of production, leads to a major change in the type of society we live in.
The combination of means of production or productive forces on the one hand, and relations of production on the other, is the substructure and determines the superstructure or the collection of different forms of consciousness, such as law, morality, religion, philosophy, politics etc.
The substructure is “the real foundation, on which rises a legal and political superstructure and to which correspond definite forms of social consciousness”. “Economic production and the structure of society of every historical epoch necessarily arising therefrom constitute the foundation for the political and intellectual history of that epoch”.
Politics and law are parts of the superstructure which are determined by the substructure. They are formed by the interests of those who have economic power and they serve to defend these interests. “Political power … is merely the organized power of one class for oppressing another”. “Are economic relations regulated by legal conceptions or do not, on the contrary, legal relations arise from economic ones?” The quintessential example is the right to private property. Owners can use this right to defend their interests against the poor. They can appeal to the judiciary and the police force to defend their property and hence to maintain existing class relations and modes of production.
The right to private property makes it impossible for large groups of people to have their own means of production and hence to be economically independent and self-sufficient. In other words, it makes it impossible for people to be free.
However, the law is not only something that can be used to justify the use of force for the maintenance of the status quo. The use of force by the state for the defense of the right to property is not necessary when the poor can be convinced that this right is in their interest, that it is a human right rather than a right of the wealthy. The economic relationships and structures are maintained with political and legal force but also with legal ideology.
All ideologies are similar. Christianity can convince people to accept their situation by promising salvation in a future life, and the ideology of human rights does the same by convincing people, all people, that they have the same rights and that they are therefore equal. When this universality and equality of rights is accentuated, people do not see that others who have the same equal rights profit more from these rights. Human rights give the impression of guaranteeing freedom and equality but in reality give those who are better off tools to improve their situation even more, and at the expense of the poor. Instead of real equality there is only legal and formal equality, and the latter takes us further away from the former because the rich can use their equal rights to promote their interests. Rights give us the freedom to oppress rather than freedom from oppression.
Human rights, according to communism, are “an illusory sense of community serving as a screen for the real struggles waged by classes against each other”, an ideological veil on reality, a set of false ideas that has to cover up class rule and make it acceptable. The continuation of inequality by political and legal means is based on the combination of coercion and false consciousness. Christians are equal in heaven and thereby maintain inequality on earth, and believers in human rights are equal in the heaven of their political ideals and thereby forget the inequality that these ideals help to maintain. Again we see how the ruling class uses ideology rather than mere force to maintain its rule. It tries to instill certain beliefs in its victims and to use these beliefs as a drug, an opium to pacify them.
Like the protest inherent in the Christian ideology of a future paradise must be maintained but stripped of its ideological content, so the ideal of equality inherent in human rights must be maintained but in such a way that it becomes real equality in a real and worldly paradise, and not some kind of formal equality of rights that only aggravates real inequality and postpones paradise to the afterlife. The poor must become conscious of the fact that their formal equality only covers up their real inequality. This consciousness will be an important step in their liberation. However, as we will see later, this consciousness is conditioned by and can only come about at a certain time in the evolution of exploitation. It cannot result from education or political agitation alone.