I have tried to show in the last post how the behaviour of a group of individuals can be very different from the behaviour of an individual.
The simple search for food becomes a problem when the group has grown so big that there is starvation at the margin, which then gives the core individuals greater fear of an impending resource scarcity that they begin to accumulate for future consumption which, in a monetised economy, becomes a folly as, instead of accumulation food sources, they accumulate tokens (otherwise called money). Of course, that folly is the result of the evolution of society - the matrix that smart people create for themselves by making use of the trusting ordinary public and in the end get caught in it themselves - where happiness has become from the consumption of food to the consumption of other unnecessaries. The growth of society then becomes dependent on the production of the unnecessaries whose depend is based not on real needs (if I don't it I will die, literally) but on bank credit and what the neighbours have. The layers of the delusion multiply. The limit to that expansion of unnecessaries is the limit of credit expansion, defined when loans default at a rate that the interest margin can cover which is very little especially in a period of near-zero interest rate. The matrix gets into a ponzi-type scheme when more new money is printed to fund old money at a rate which is in excess of the rate of expansion in activities related even to the production of the unnecessaries which may be at a rate of expansion which is unable to absorb new entrants into the labour force.
In a more equitable world, the objective is to create a society where every individual is remunerated at roughly the same rate of pay, and this is found to be a society made up of professionals - where everybody comes up with their own schedules of fees. That schedule is the rate of exchange of different services. For a more egalitarian society, there probably should be an abolition of the discrimination certain types of professions such as toilet cleaning or housekeeping or blog posting. In which case, if everybody is equally good and equally demanded, then with everybody getting the same income, it is unlikely that anybody will be able to afford to pay any other person to do a part of his or her chores without being severely handicapped financially - but then, in that world, there will be no need for that service provider to offer his or her services to his or her neigbour because he or she is not in financial want. In a truly egalitarian world where everybody gets the same income, earned or otherwise, there is no incentive to do anything for others, each will do his or her own chore, and each will eat his or her food in silence alone.
The great interaction in society, and why society evolves in the first place, is inequality - which in economics is called disequilibrium - which in physics is called the potential difference or polarity - where the attempt to achieve an impossible equilibrium (of silence and non-activity) results in incessant activity. In economics, that restless activity is called the Gross Domestic Product or GDP. In modern society, the objective of politicians is to try to increase the rate of incessant activity among the people in order to keep them occupied (for if they are idle, they will march down the streets for change which is always possible), and this is done by creating a greater disequilibrium. The tradition method of creating economic disturbances is to get the minds of individuals to come out of the tranquility of the meditation and god-aligned frame into one of great dissatisfaction so that the intensive activity of the mind leads one to come up with all sorts of weird ideas and this din is the mind is celebrated in modern society as the way to prosperity.
As in nature where the group exists to protect the individuals in the group, in human society the social fabrication through its customs and culture seek to protect the individuals by seeking their conformity. In successful societies, conformity to the social convention is paramount but that success may not be growth of happiness but the continued existence of the old group. In newer societies formed from the dishevel of modern times, usually because of war but sometimes because of famine, the coming together of peoples from different cultures sets a renaissance in the creativity of human existence where the multiple disequilibrium points allow for a great multitude of cross traffic of ideas of how to live and what to do in life, if that traffic is not stopped by bigots who police the thought process of the people. Inevitably, the first and second generations may be still want to cling to their old comfort but we can expect, if left to their own, the young will think anew their taught way of life, and forge new identities with their school friends and neighbours. With it, new levels of existence - which may be away from mechanisation and the modern sciences of despoiling the environment, but the sharing of new understanding of their heritages.