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Monday, April 11, 2016

PROUT Study Guide Introduction - 03 Society and State

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In Human Society:  Part 2, Sarkar described the inner spirit of 'society' as to ”move together.”  Society originated as a family in the early phase, and was strengthened subsequently under the guidance of group mothers and group fathers.  Later, with growing social complexity, group leaders emerged as queens and kings during the age of empires.  The emergence of classical religion strengthened political power and under the dominance of the priest class the Church State arose.  In modern times, under the rise of the capitalist class, the Nation State has become the norm.  In this proces, Society itself has lost its identity and importance, and social laws, norms and values possess little meaning.  All social structures have been politicized both in democratic countries and totalitarian countries.  Nevertheless, realistic relations between society and State could be formulated to create a congenial atmosphere for security and freedom.

Sarkar's main goal was to revitalize society, and through his writings and action he clearly demonstrated that he wanted to establish a 'moral society' which he termed 'Sadvipra Samaj'.  He was not so concerned with the political structure because he concluded that it will continue to evolve and change its character in different phases of history.  On the other hand, he felt that in the absence of a strong society, neither moral standards nor strong social relations could be realized or maintained.  He also believed that a strong society would balance the power of the political structure.  He considered human society to be one and indivisible; hence, he emphasized the formation of a social structure from the village to the global level.

When he laid the foundation of his own organisation, for example, he set up a structure that consists of 35 branches, each extending from the village to the global level.  This means that each locality should have at least 35 persons to take decisions on multifarious activities without being dependent on the dictates of the political structure.

Considering the above, the relation between Society and State can be defined as follows:  

• Society has a wider scope than the State.  As an assemblage of human beings, society should be considered one and indivisible without any boundaries of race, religion or nation.  The State is a political machinery within society to maintain law and order and other co-related functions delegated by society.   

• The State refers only to the politically organized portion of society.  Society takes priority over the State.  A sense of collective living creates society, and society in turn creates the State.   

• The State needs an organized government to enforce its will.  Society also needs a structure to regenerate moral and social values and maintain social cohesiveness free from the influence of the State machinery.   

• Society is universal and without any boundaries.  But the State may have specific boundaries flexible enough to be changed when there is need.   

It is necessary to define the relation between the two structures in the clearest language to be able to set goals and coordinate between the two.  Ultimately, however, the success of socially benevolent institutions will depend on the evolution of a proper social culture based on the values of spiritual humanism.  The materialistic orientation of life and the marketing character of modern industrial religion has created extreme forms of alienation, isolation and identity crisis in the affluent Western world.  Third World countries, besides suffering economic crisis, carry the psychological burdens of passive psychology, inferiority complex, religious dogma and other group sentiments.  These narrow and stagnant ideas damage social integration.

The creation of social institutions on the world level with organs on the lower levels can eliminate threats from political and economic oligarchies and religious fanatics.  Members of the social institutions should be established in the spirit of universalism.  Sarkar explained that to be established in cardinal moral principles is essential for the qualitative transformation of the personality as well as society.  He frequently used the term 'sadvipra' in this regard.  Value-oriented intellectuals and spiritually free persons, who have moral integrity and are not motivated by selfinterest, are the best persons to organize themselves to form the new social structure.  Their leadership is vital in creating social unity.   

A Comprehensive Guide to the Study of PROUT
By The Proutist Writers Group, New York Sector
© Proutist Universal, Inc.  1998
This edition published by Proutist Universal Global Office, March 2010
P.U.  Global Office
Platanvej 30
DK 1810 Frederiksberg C

Political Democracy can and will be fortuitous
when Economic Democracy is established.  

Explore this and other articles covering alternative economics, ethical leadership, economic democracy, and a society without the weal and woe of social and economic vicissitudes HERE  
How does PROUT compare or contrast with capitalism or communism?  Explore the answers HERE

What are essential ingredients assuring progressive sustainability bereft of the vicissitudes of economic or political predation, privation or disparity?  Learn more HERE