The social aspects of Buddhism are basic to Buddhist philosophy and practice.
In Buddhism, all things are interrelated (not just people). In fact, according to Buddhism, nothing exists except in relation to all other things. Because of this interrelationship, all things affect each other. As this arises, that becomes. As the sun rises, flowers open. As we act kindly, we benefit others. 
Buddhism also stresses the importance of living in accordance with Dharma, the universal law affecting all phenomena.  Dharma can be translated in many ways into English but here, I refer to it as a universal moral law.
The above Chinese character (which means ‘king’ in Chinese) is a good way to think of Dharma. The three horizontal strokes in the character represent heaven, earth and humanity. In classical Chinese thought, the “king” was thought to be the one who connected heaven, earth and humanity. Likewise, Dharma can be thought of as that which connects the universe, the world and humanity.
At the day to day level, Dharma manifests itself through one’s moral actions (karma), and, in particular, through one’s moral obligations toward others. In fulfilling one’s obligations (based on non-violence, kindness etc.), one helps build a society based on love, compassion and fellowship.
In short, the ideal Buddhist society is one which nurtures each individual in progressing toward goodness and happiness, in other words, toward the end of suffering. 
 Even monks, hermits and recluses can’t escape the basic laws of nature (i.e. hunger, aging, illness or death).
 Sigalovada Sutta (169), Digha Nikaya, XXXI.
 Buddhism accepted the idea of living an ethical life in the world (as opposed to the monastery) early on in its history through its acceptance of the Indian institution of the “householder” (P. gahattha, Skr. grhastha ), i.e. the person who lives in the world and raises a family.
 For instance, through pancasila or the first four of the five precepts . Elsewhere, Buddhism refers to one’s obligations to one’s family, friends, co-workers and others in society. See the Sigalovada Sutta, Digha Nikaya, XXXI.
 Sutta Nipata (Khuddaka Nikaya), 136; Majjhima Nikaya, 2.147. Although Buddhism did not abolish the caste system in India, it emphasized the moral equality of all individuals and their capacity for attaining enlightenment.