Division of labor is central to our way of life. Each person must perform as a tiny cog in a big machine. If, on the other hand, your primary goal is wholeness, egalitarianism, autonomy, and an intact world, then there's quite a lot wrong with it.

...racial hatred is not a natural phenomenon innate in man. It is the product of ideologies. But even if such a thing as a natural and inborn hatred between various races existed, it would not render social cooperation futile and would not invalidate Ricardo's theory of association. Social cooperation has nothing to do with personal love or with a general commandment to love one another. People do not cooperate under the division of labor because they love or should love one another. They cooperate because this best serves their own interests. Neither love nor charity nor any other sympathetic sentiments but rightly understood selfishness is what originally impelled man to adjust himself to the requirements of society, to respect the rights and freedoms of his fellow men and to substitute peaceful collaboration for enmity and conflict.

Cooperation in all its forms is undeniably a rational and just mode of future production. But for it to achieve its objective — liberation of all the workers and their full compensation and satisfaction — all forms of land and capital must become collective property. Until that occurs, cooperation in the majority of cases will be crushed by the almighty competition of big capital and big landholding. In the rare cases when some producers’ association, invariably more or less isolated, does succeed in withstanding and surviving this struggle, the result of its success will merely be the rise of a new privileged class of fortunate collectivists within the destitute mass of the proletariat. Thus, under the existing conditions of social economy, cooperation cannot liberate the worker masses. Nevertheless, it does offer the benefit, even now, of accustoming the workers to unite, organize, and independently manage their own affairs.

if people are to cooperate (i.e., literally to “work together”) they have to be able to create something in common, something that takes shape in their mutual discussions and actions, rather than something that is conveyed from one person who acts as an authority to the others, who act as passive instruments of this authority.

Division of labour produces solidarity only if it is spontaneous and in proportion as it is spontaneous. But by spontaneity we must understand not simply the absence of all express violence, but also of everything that can even indirectly shackle the free unfolding of the social force that each carries in himself. It supposes, not only that individuals are not relegated to determinate functions by force, but also that no obstacle, of whatever nature, prevents than from occupying the place in the social framework which is compatible with their social faculties. In short, labour is divided spontaneously only if society is constituted in such a way that social inequalities exactly express natural inequalities

There are really good sociobiological reasons for why we evolved to cooperate. It really is good for all of us. You can be a hard ass and just run common sense, you know, what is the most effective way for people to interact and you do better if you treat people well, you just do. And on top of that the whole world does better if you treat people well. It works out on any level.

The Cooperation Theory that is presented in this book is based upon an investigation of individuals who pursue their own self-interest without the aid of a central authority to force them to cooperate with each other. The reason for assuming self-interest is that it allows an examination of the difficult case in which cooperation is not completely based upon a concern for others or upon the welfare of the group as a whole. It must, however, be stressed that this assumption is actually much less restrictive than it appears.

The separation of employments, the division of labor, which results from the faculty of exchanging, causes each man, instead of struggling on his own account to overcome all the obstacles that surround him, to combat only one of them; he overcomes that one not for himself but for his fellow men, who in turn render him the same service.

No social co-operation under the division of labour is possible when some people or unions of people are granted the right to prevent by violence and the threat of violence other people from working. When enforced by violence, a strike in vital branches of production or a general strike are tantamount to a revolutionary destruction of society.

A member of the human race who is completely incapable of understanding the higher productivity of labor performed under a division of labor based on private property is not properly speaking a person… but falls instead into the same moral category as an animal – of either the harmless sort (to be domesticated and employed as a producer or consumer good, or to be enjoyed as a “free good”) or the wild and dangerous one (to be fought as a pest). On the other hand, there are members of the human species who are capable of understanding the [value of the division of labor] but...who knowingly act wrongly… [B]esides having to be tamed or even physically defeated [they] must also be punished… to make them understand the nature of their wrongdoings and hopefully teach them a lesson for the future.

Cooperation doesn't mean agreement, it means working together to advance the greater good, to serve those who rely on our protection, not to rack up wins to serve the party or ourselves.

Collaboration of equal companions replaces the command of masters and the obedience of servants. The sense of duty, the devotion to the community, the praise or blame of the comrades according to efforts and achievements, as incentives take the place of fear for hunger and perpetual risk of losing the job. Instead of the passive utensils and victims of capital, the workers are now the self-reliant masters and organizers of production, exalted by the proud feeling of being active co-operators in the rise of a new humanity.

All trades, arts, and handiwork have gained by division of labor, namely, when, instead of one man doing everything, each confines himself to a certain kind of work distinct from others in the treatment it requires, so as to be able to perform it with greater facility and in the greatest perfection.

Cooperation has a transactional nature, we agree it is a mutual good. Collaboration is deeper, we don’t know what the transaction is, or if there is one, but if I give of myself to this collaboration, some good will come out of it. You have to trust somebody to collaborate.