PROUT

PROUT
For a More Progressively Evolving Society
Showing posts with label progressive. Show all posts
Showing posts with label progressive. Show all posts

Tuesday, January 31, 2017

Philosophical Interpretation of Progress

by P R Sarkar  
Founder of PROUT

What is “progress”?  There are two parts: one is “pro”, another is “gress”.  “Pro” is the prefix, “gress” is the root verb.  In the physical stratum, what happens?  In each and every phase of movement there is a tendency to maintain the status quo.  In each and every phase of our lives, when something new comes, when a novel idea comes, most of the people in the first phase will try to retain the status quo.  They will say “No, no, no.  What our foreparents did, and what is being followed even now, should be retained.  There should not be any change.”

The psychic reason is that change is always risky; people want to avoid that risk; that’s why they want to retain the status quo.

When in a person or anything, any living object, even in the case of certain inanimate objects also, there is a tendency to retain the status quo, there cannot be any progress.  In their lives, the age of the bullock cart still goes on.  And that’s why in certain civilizations of the world, progress stopped.  In certain civilizations, progress stopped when they couldn’t invent the wheel.

Those who want progress in the physical stratum, what are they to do?  They are to change the status quo, they are to metamorphose the structure of the status quo and create another framework.  In the second phase also, they will have to change the status quo, and as a result of metamorphosis create a third framework, a third structure; and the process goes on like this.

Hence we may say that in the physical stratum, progress means a never-ending process of metamorphosis.  If there is any weakness in the mind of an individual or in the mind of a collective body, weakness for any particular status quo, weakness for any particular framework, then there cannot even be any relative progress in the physical stratum.  So those who embrace progressive ideas must remember this fundamental fact – that if they are actually progressive, if they are not reactionary, then they should always be ready to change the status quo and create a newer one.  If this process, this continuous process, of metamorphosis, goes on unbarred, then we may say that that person or those people are progressive, because they have understood the spirit of progress and they have developed the psychology of a never-ending fight against the status quo.  Do you follow?

Then on the psychic level – humans move not only on the physical level, humans are even more mobile in the psychic stratum.  And because of this dominating psychic stratum, humans are known as manusya [in Sanskrit].  Manusya means “the entity, the living body, where mind dominates and not the physical structure”.  In mental progress also, there are tendencies to retain the status quo.  And what is the status quo in the psychic stratum?   

The status quo is so many irrational theories, so many irrational ideas, so many ritualistic weaknesses, and so many dogmas which are nothing but ideas having no legs to stand upon.  These ritualistic weaknesses, or say, these irrational theories, they are also parts of “dogma”, they also come within the bigger field of “dogma”.  So if one wants progress on the psychic level, one must be ready to change the structure of dogmas.  

Suppose there is one dogma – just change its structure by psychic hammering, by logical hammering, by intellectual hammering.  We should always be ready to hammer those old ideas which are dogmas in the proper spirit of the term, because they have no logical legs to stand upon.  And in the realm of rationality, in the psychic realm, in the psychic sphere, if one idea comes, and if you see that that idea has no logical support, no scientific support, no support of rationality, just give up that idea, and be ready to welcome newer ideas, novel ideas.  Don’t be guided by dogmas if you want any progress on the psychic level.

Although psychic progress is a relative progress, that progress has immense import for human society and humanity's future.  If the future of humanity in all its layers, in all its strata, is to be assured, there must be psychic progress, and one must not discourage psychic progress.  Psychic progress will help humanity in finding the true from the mist of so many years.

True progress is in the realm of spirituality.  In spirituality the idea becomes one with the ideology, and the ideology coincides with the nuclear Consciousness.  So in the realm of psychic progress the question of a continuous process of metamorphosis doesn’t arise, but in that case there is progress; and what is that progress?  When you are one with Supreme Consciousness, when you are in love with Supreme Consciousness, when all your goals of life coincide with the Supreme Nave, then what progress is to be made?  

Certainly there is room for further progress, and what is that thing?  That thing is:  go on loving the Supreme Consciousness, loving, still more loving, still more loving, till finally your idea, your “I” feeling, your everything, becomes one with Cosmic Consciousness.  So, the true progress is in the realm of spirituality, but we must not forget that for all-round development of human society, physical progress, that is relative physical progress, and relative psychic progress, cannot be neglected, nor can they be ignored.



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  









Monday, April 11, 2016

PROUT Study Guide Introduction - 02 Spiritual Humanism


Find more about PROUT Study Guide Here

Sarkar's philosophy is founded on the assumption that matter is not separate from consciousness but is rather a metamorphosed form of it.  Similarly, consciousness is not the result of mental activity but rather thought is also a form of consciousness.  It is Consciousness that underlies psychophysical reality and provides the inspiration for a rational view of life, moral integrity, and spiritual wisdom.  


Spirituality and morality should not be equated with religious dogma and faith in God.  All religions are frankly dualist systems that separate humans from their progenitor and the manifest universe.  The rationalist rebels against theology – Descartes, Leibnitz, and Kant – also failed to escape the vicious circle of dualism.  To offer security, religion impressed upon people the need to submit before the imaginary will of God or a theological ethical code, sanctioned by the scriptures and defined by religious institutions.  Morality in this sense, however, is the absence of freedom.  


A philosophy based on spiritual and moral values, on the other hand, is able to explain human existence – including desire, emotion, instincts, intuition, will and reason – as an integrated framework and do so in a way that is accessible to human comprehension.  Such a philosophy is required to build the new social organism and political institutions that can foster not only the harmonious relations of all races and cultural groups, but also the harmonious relation of human beings with all animate and inanimate objects.  


For Sarkar, human existence is physical, mental and spiritual.  He defined progress as evolution to higher consciousness and ultimately to the state of absolute freedom.  Simultaneously, he explained that ”spiritual progress can only be attained on a firm physical and mental base.  … This physical and intellectual base has to be progressively adjusted to changing conditions of time and space.”  The natural human aspiration is to achieve freedom in all three spheres.  


In our march towards freedom we cannot neglect other living beings.  We have to develop a social system where all living beings can live securely, and where people can move towards emancipation by freeing their minds from superstition and dogma.  This universalistic spirit is Neo-Humanism or Spiritual Humanism.  Human history thus far is a story of ruling classes trying to enhance their own social and material wealth at the cost of human values.  This is why temples, churches, scriptures, laws, constitutions, corporations and international trade agreements have become more important than human beings.  To confront this, Sarkar maintains that a fundamental human philosophy is required to cement a new social system and not the changing social values based on self-interest that are embodied in ruling institutions.  


Human values find their root in spirituality.  Spirituality is not mystic speculation of life after death, but is realized in relation to the manifest universe.  The philosophy of monism, which postulates the self to be in union with the rest of the universe and responsible for its well-being, is the essence of spiritual humanism.  Sarkar wrote in his book Neo-Humanism in a Nutshell:  Part 1:  “What does the state stand for, what is the use of these regulations, and what is the march of civilization for, if human beings don't get a chance to build a good physical well-being, to invigorate their intelligence with knowledge, and to broaden their hearts with love and compassion?  Instead of leading humanity to the goal of life, if the State stands in the way, then it cannot command loyalty, because humanity is superior to the State.”  


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

Denmark


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  

PROUT Study Guide Introduction - 05 PROUT's Economic Development



Find more about PROUT Study Guide Here


Ideas Worth Living


The idea that maximum consumption will create happiness has been challenged before.  Economist E. F. Schumacher states in his book Small is Beautiful
 “Economy as the content of life is a deadly illness, because infinite growth does not fit into a finite world.  That economy should not be the content of life, has been told to mankind by all its great teachers; that it cannot be, is evident today. If one wants to describe the deadly illness in more detail, one can say that it is similar to addiction, like alcoholism or drug addiction.  It does not matter too much whether this addiction appears in more egotistical, or more altruistic form, whether it seeks its satisfaction only in a crude materialistic way or also in an artistically, culturally or scientifically refined way.  Poison is poison, even if wrapped in a silver paper.  ...  If the spiritual value of inner man is neglected, then selfishness, like capitalism, fits the orientation better than a system of love for one's fellow beings.”
Sarkar asserted that economic development is only a means for survival and the fulfilment of physical needs.  The economy must maintain balance with Nature and other aspects of social and cultural development.  The spirit of all-round collective welfare, not limitless profit, should guide future economic development.


Considering the above, Sarkar's guidelines and goals for economic development are as follows:   


• The minimum requirements of all should be guaranteed.   


• Economic power should be decentralized and economic democracy should be introduced.   


• Production should be designed for meaningful consumption, not profit.   


• The gap between rich and poor nations should be narrowed.   


• Production should serve the real needs of people and not the demands of the economic system.   


• Harmonious relations of cooperation with Nature should be established.   


• The psychology of competition must be replaced by a psychology of cooperation.   


• It should be accepted that economic fulfilment cannot satisfy the infinite desire for happiness.   


• Supramundane and spiritual potentialities should be explored and utilized to balance the mundane, finite character of the economy.   


• Psycho-economy, which aims at neutralizing dehumanization by the economic system and effecting the progressive expansion of the individual and collective minds, should develop as a branch of the economy.   


This Study Guide is intended to provide an introduction to Sarkar’s philosophy of spiritual humanism, which he called NeoHumanism, and the political-economic theory of PROUT which addresses the practical application of this value system.  This introductory material has been presented in the form of a Study Guide because our objective is to do more than share ideas.  We want to create organizational cadre who will work to lay the groundwork for a new era in human society.   


We encourage the formation of Study Circles to “study” the requirements of a benevolent society.  It cannot be created by merely mouthing philosophy.  It requires that we first transform ourselves.  This is accomplished through spiritual practices and by studying and working together for the greater good we put meaning into our lives.   


Sincerely,  


The Proutist Writers Group of New York Sector

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
Denmark



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  

Saturday, November 9, 2013

Setting Science Free From Materialism

After centuries of psychic, social, and intellectual entrapment by religious predators constipating human evolution in favor of raucous parasitism of religious imperialism, liberation through factuality, material science, and democratic expression and disposition gained prominence around the planet.  Many of today's prevailing bigotries, however, much like those of previous centuries, are now in the hands of pompous skeptics -- vicious deniers of mind and its subtleties -- determined to erase any practice, science, tradition demonstrating mind trumps matter in subtleties and influence upon life.  

Such is reminiscent of Old Major Chairman Mao who all but obliterated Chinese history and the evolutionary excellence Chinese ancestors have contributed to humanity, resulting in today's Chinese youth not having a clue as to who native Chinese such as Lao tze, Chuang tze are, of the influence of Buddha's teachings affecting Chinese life for millennia, or of the substantial contributions they've made through Taoism and Buddhism and their extraordinarily positive influences around the world.  



Rupert Sheldrake clearly articulates properly disposed breadth of mind germane to scientific dispositions, while contrasting such healthy-mindedness with the current state of affairs by most of whom define what science is today, a nefarious dementia of intellectual and moral perversity that is the very antithesis of what science actually is.  

See Video Below  
Guest article  


**Editor’s Note:  Reprinted with permission from Rupert Sheldrake, the ideas in this article are further explored in Rupert Sheldrake’s book, Science Set Free:  10 Paths to New Discovery.  Please also visit his website, Sheldrake.org, for more of his fascinating articles and insight into nature and human consciousness. **  
The “scientific worldview” is immensely influential because the sciences have been so successful.  No one can fail to be awed by their achievements, which touch all our lives through technologies and through modern medicine.  Our intellectual world has been transformed through an immense expansion of our knowledge, down into the most microscopic particles of matter and out into the vastness of space, with hundreds of billions of galaxies in an ever-expanding universe.  
Yet in the second decade of the 21st century, when science and technology seem to be at the peak of the power, when their influence has spread all over the world, and when their triumph seems indisputable, unexpected problems are disrupting the sciences from within.  Most scientists take it for granted that these problems will eventually be solved by more research along established lines, but some, including myself, think that they are symptoms of a deeper malaise.  Science is being held back by centuries-old assumptions that have hardened into dogmas.  The sciences would be better off with-out them:  freer, more interesting, and more fun.  
The biggest scientific delusion of all is that science already knows the answers.  The details still need working out, but the fundamental questions are settled, in principle.  
Contemporary science is based on the claim that all reality is material or physical.  There is no reality but material reality.  Consciousness is a by-product of the physical activity of the brain.  Matter is unconscious.  Evolution is purposeless.  God exists only as an idea in human minds, and hence in human heads.  
These beliefs are powerful not because most scientists think about them critically, but because they do not.  The facts of science are real enough, and so are the techniques that scientists use, and so are the technologies based on them.  But the belief system that governs conventional scientific thinking is an act of faith, grounded in a 19th-century ideology.  

The Scientific Creed

Here are the 10 core beliefs that most scientists take for granted.
1. Everything is essentially mechanical.  Dogs, for example, are complex mechanisms, rather than living organisms with goals of their own.  Even people are machines, “lumbering robots,” in Richard Dawkins’ vivid phrase, with brains that are like genetically programmed computers.  
2. All matter is unconscious.  It has no inner life or subjectivity or point of view.  Even human consciousness is an illusion produced by the material activities of brains.  
3. The total amount of matter and energy is always the same (with the exception of the Big Bang, when all the matter and energy of the universe suddenly appeared).  

Saturday, August 31, 2013

Sadvipras: PROUT’s Paradigm of Enlightened Leaders

Guest article

Explore this and other articles covering alternative economics, ethical leadership, economic democracy, and a society without economic vicissitudes HERE


by Jody Wright, PROUT activist for 35 years.
[Excerpted from a presentation at the First Global PROUT Conference in Venezuela, "Building a Solidarity Economy based on Ethics and Ecology", July 7-9, 2011, Caracas]
I’d like to talk today about the concept of leadership in PROUT. Sometimes I think of leadership as the magnet that makes all the iron filings on a piece of paper face the same direction. Leadership is what helps us to organize ourselves so that we get where we want to go.
I think it’s important to start by looking at mediocre leaders. Where do leaders fail us? Some leaders want power for personal gain and they feel that they’re better when they’re the leader. They feel that they want something for their own selves out of it. They want the recognition, the adulation that comes from it.
Some mediocre leaders aren’t clear about where they’re going. They may take people in one direction, and then in another direction. They don’t have the ability to look at what they’re doing from a bigger perspective. They may lose their direction, and take people to the wrong place.
Some leaders can be bought out by other people, they’re very influenced by other people. If their basic desire in being a leader is to be recognized and to be looked up to by others, it may be easy for them to be bought out by others. Or if their desire is for personal gain, to have more money in their pocket, they can be bought financially.
Some leaders lack skills to organize groups. They are in a leadership position, yet they don’t pull the whole group together. They may not know the balance between structure and direction that’s needed by the group.
Social change and real revolution requires excellent leadership. Not just leadership that is mediocre, that doesn’t know the direction, that gets lost, that’s for personal gain, but truly excellent leadership. So I’d like to spend some time talking about what that excellent leadership looks like.
According to PROUT founder P.R. Sarkar: “Those spiritual revolutionaries who work to achieve progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the moral principles of Yama and Niyama, are Sadvipras.”

So, let’s look at that together. Some qualities of excellent leaders is that they’re physically fit, their body is in good shape to do the kind of leadership that is necessary, to do whatever is necessary: to carry to handle hard situations – it really helps to be physically fit. They’re mentally developed: they have the capacity to look at things from a number of different perspectives, to take the information that is around them and put it together in ways that makes sense. They have this capacity in an exceptional way. And they’re spiritually elevated. When we understand things from a spiritual perspective, we have a bigger picture of things. We understand things from the point of view of the universe and not just the point of view of our own selves.  


Excellent leaders, sadvipras, as P.R. Sarkar calls them, are well-rounded in their development. They’re not just intellectually very bright and good at looking at facts, but they’re also good at putting those together and making them work into something. They have control of their emotions, and yet they feel very much for the people around them. They are capable of both doing things themselves and of leading others in doing them. They’re able to physically work hard, a lot of leadership requires rolling up your sleeves and doing it, and no amount of telling other people to do it does the job. You need to demonstrate, you need to lead, you need to show that you are part of all the other people and willing to work hard and do the work yourself, too.



It’s important to people be able to protect family and community and knowing the skills of protection, the skills of caring for others. It’s an important part of leadership, because if we don’t care for each other, if we don’t protect each other, we won’t have people to lead. It’s important that all the needs get met.
To be intellectually knowledgeable is an important part of being a good leader. We need to have the knowledge and the understanding. We need to really be able to think as leaders in order to give directions to others that make sense. Things are so complex in our society today that it requires a very settled and active mind.
It helps to be entrepreneurial and organized. Somebody who is entrepreneurial has a lot of new ideas, they can look at things from a new perspective, they can come up with the idea to meet the conditions of the moment. If you are organized, you are able to direct other people, to guide people, and to know when to sit back and listen, and when to step forward and speak. You can look ahead if you’re organized and see what the needs are going to be in the future, and not just in the present. And when people look to you as leaders, that’s what they’re looking for.
Another quality of a sadvipra is living a moral life. It’s vitally important as leaders that people be able to look to us and say, I totally trust that person, I truly know that they will do what’s right and correct in this situation. And when people see that you are not following moral principles, that you are doing things that are different from what you say, that there is a disconnect between the two of those, then they’ll lose respect for you and it’ll be harder for people to follow you.
In our history of leaders, there are people who have concentrated so much on their moral life and their moral responsibilities to each other, that they have gained a tremendous amount of respect from the people who have followed them or who have worked with them.
Following a spiritual path can be a wonderful way to feel a sense of unity with the universe. And when you have that sense of unity, then you know more clearly where you’re going, and you know why you’re going there. And if you know why you’re doing what you’re doing, you’re going to be much more likely to get there.
Following a spiritual path also gives us a method for dealing with the stress that comes up when we are working with social change. It’s very easy for people to get burnt out if they don’t have a way to go back and recharge themselves. Sometimes I think of my meditation as a recharging process. Just as I have to plug in my cell phone at the end of the day to make sure that it will be fully recharged for the next day, I also have to plug in myself to that divine universe and recharge myself.
Leaders need to be balanced and clear in their thinking. If we are muddled in our thinking, if we are not balanced, if we are quick to anger, if we are easily depressed, it would be hard for us to be good leaders.
Of course, meditation helps with this. Any kind of spiritual practice helps us to be balanced and clear in our thinking, because it helps to clean out our minds on a daily basis. Our practice makes us clear with that, too. The more that we work at having a clear perspective, dealing with the ways that we feel we have not done things correctly in our lives, the more balanced and clear we become.
Living a life of service is important for leaders. When we serve other people all the time, we gain a feeling of what their needs are, we gain more respect in the community and we feel as individuals like we are truly contributing to society. This helps us to be better leaders. Of course, living a life of service is itself leadership.
How do sadvipras lead society? A sadvipra is a person who has all-round development, who thinks ahead, who watches what’s happening around and reaches out and influences things at just the right time. Not somebody that elbows other people down so that they can stand on the top themselves, but somebody who watches with satisfaction when leaders emerge from society, and helps and supports them in growing because their ultimate care is for the progress of human society.
Some of the ways that sadvipras lead is that they’re actively involved in social change. They’re always at the cutting edge of change, looking for the ways that society needs to move in order to become more progressive, to become more successful, to lead more humans towards their rightful way of expressing themselves in society.
P.R. Sarkar says: “The spirit to fight against all odds alone can solve the problems confronting human beings. March ahead and wage war against all difficulties, every impediment. Victory is sure to embrace you. Difficulties and encumbrances cannot be more powerful than your capacity to solve them. You are the children of the great Cosmic Entity. Be a Sadvipra and make others Sadvipra also.”
I wanted to talk about two people who are favorite leaders of mine. As I put together the photos for this power point presentation, I ran into several people that I thought were really great leaders. The first one I am going to introduce you to is Dada Daneshananda. He works in Ghana, Burkina Faso and Nigeria. The picture here is a water reservoir. He developed the plans for it, dug it out and filled it up with rain water with a dam. Then it is filtered and piped to provide pure drinking water to dozens of villages where people used to have to walk. The women used to have to walk with their jars on their head very far in order to get muddy water and bring it back to their families. And the water was infested with a worm that caused intestinal problems for people and eventually killed many people. So this has been a really great thing for the villages in the area of Ghana in the Volta area.
He works in Nigeria now organizing medical clinics. He has set up traditional birth attendant training programs in Ghana, has worked with villages who elect a health educator in their village. The health educators come monthly and learn more things about caring for the health of their villages, then go back and educate their fellow sisters in the village.
The other person I wanted to introduce you to was a woman that I knew in India. I met her one day at the home that she runs where she has about 60 children. Here you have pictures of about 11 or 12 of the children in the home. Here I am holding a baby that she has rescued. This baby is maybe 4 to 6 months old, and she told me the story of this baby. The baby was brought to her by the local police department, and they often bring children to her that have been abandoned in the street. This baby was found in the river floating, and had marks around its neck where somebody tried to suffocate it before finally throwing it into the river. The baby was rescued from the river alive and she took the baby in. She said her parents came and helped her run the children’s home, she has other women there who help her with the home, and they helped to take care of the home so she could devote herself to the baby. I think she is just an amazing woman who does this without any pay; she runs this home for 60 children in India.
Thank you very much. I hope this has been helpful for you and you’ll do some thinking about how to become the kind of leader that you want to be. Thank you.

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  


Tuesday, June 4, 2013

Universal Principles for a Healthy Society Today

Cardinal Human Values



What are some of the Universal Principles possible for a  lastingly healthy society, in every realm of life?  

At some point, on the evolutionary scale, single-celled organisms came forth in cooperation and unity to arrive at greater gestalts together, developing more complex organisms, more evolved than themselves individually with greater capacities, which came to ensconce into a new organism with intents and capacities unique to itself, and often replicating into similar organisms sauntering forth in cooperation to arrive at new gestalts in cooperative intelligence at greater thresholds of evolutionary excellence, including us, you and me. 

Such thresholds of evolutionary progress arrived at their excellencies through the tried and true exercise of proven universal practical principles which have carried us to where we are today, as a species, right along with all the other organisms alive today.  So, what's next?

We've come up with some relatively universal principles and concerns for making a more progressively evolving human society for the wellbeing of all and welcome your insights for furthering success for a healthier society.  Please explore these, ponder them and witness how they may, and perhaps already have, prove practical for a more progressively evolving society.


* Lasting and adaptable principles must be comprehensive, covering all core facets of a political philosophy, including: values base, theory of history, political system, economic system, ecological philosophy, social and cultural concepts, future vision, and methodology of change.  

* It is optimal, indeed necessary to synthesize into one theoretical framework a wide array of progressive concerns, such as: cooperatives, economic democracy, bioregionalism, economic decentralization, social justice, environmental protection, guaranteed basic necessities, social equity, world government, fair trade, rights of species, spiritual values, global peace, cultural autonomy, and sustainable development.  

* To positively affect the wellbeing of all in a progressively responsive and upgrading manner, offering viable alternatives to materialist-based political philosophies -- such as anarchism, communism, and capitalism -- is necessary.  Any worthwhile and relevant social, economic or political philosophy, starting from a new, post-materialist worldview, must give rise to a profoundly different wholistic political vision from that of existing political paradigms.  


* Viable social, political and economic alternatives must have a values base grounded in the holistic cosmology found in such diverse places as the perennial philosophy of the wisdom traditions, indigenous peoples' spirituality, deep ecology, and the philosophical implications of quantum physics and modern cosmology.



* Alternative paradigms should be compatible with an emerging shift in planetary consciousness synthesizing the strengths of Western, Eastern, indigenous, and holistic scientific contributions to human knowledge.


* Progressive alternatives must be designed to serve the totality of human nature: physical, mental and spiritual.  It should not neglect or suppress the development of any facet of human nature, rather promote their balanced and integrated expression.

* Viable paradigms should not privilege material development above spiritual development, nor spiritual development above material development, but recognizes their interdependent contributions to nurturing a healthy, balanced, and fulfilled human society.

* Doctrines and policies must arise from, and get validated by, practice; policies of the present must be proactively changed in response to changing social and economic conditions.

* We must expand the concept of humanism beyond a concern for human welfare and attainment to a new humanism concerned for the welfare of all living beings.  A new humanism must assert that the welfare of individuals, groups, and species cannot be separated from the welfare of the whole.

* Ideas of progress must be conceptualized based beyond material and technological change to one based on improvement in the all around welfare of human beings, society and all life at large.  Progress is best indicated at a material level by an increase in people's quality of life; at the mental level by expansion of neohumanist consciousness; and at the spiritual level by growth of love, inner peace, and cosmic disposition.

* Core social ideals -- such as economic democracy, social equity, world peace, and ecological protection -- in a progressive paradigm must provide a practical framework for their attainment.

* Progressive solutions must not be or operate as a reaction to social problems, rather as a positive effort to envision and build a wholesome, viable and sustainable human society.  It should not stem from a critique of current global realities, but rather start from the seeds of life and the needs of human beings to find holistic fulfillment.

* We should not place collective interests above individual interests, nor individual interests above collective interests, rather perceive individual and collective interests as being inherently interrelated.  The well-being of individuals lies in the development of the collective, and collective well-being lies in the development of individuals.

* The liberation of society can only arise from the liberated consciousness of individuals.  We therefore do not give primacy to political change, rather stress cultural change, proper education of the human intellect, moral development, and spiritual growth.  Change in political power should be driven by a change of collective consciousness, not imposed by new wave vested parties.

* Fundamental shifts in the locus of power are necessary, such that the locus of economic, social and cultural power must devolve from transnational corporations and nation-states to local and regional levels, and the locus of political and military power be taken from nation-states and invested in a world confederation.

* Profit as the core motive for economic activity must be rejected, replaced.  While profit is an important practical consideration in operating enterprises, it must not supersede in importance such concerns as consumer needs, community well-being, resource sustainability, environmental health, social equity, and worker fulfillment.

* Remedial solutions cannot be characterized as either conservative or liberal; neither can they be called libertarian, socialist, or anarchist.  Lasting solutions must arise from their own values base, transcend the left-right political spectrum, and acknowledge the strengths of many social philosophies.

* Progressive solutions must conceive of a deep sustainability based in maintaining balance at all levels of material, mental, and spiritual development in society.

* Lasting solutions model the way nature works.  Those with knowledge of ecological science, complexity theory, systems theory, or the philosophical implications of quantum physics will experience a familiarity with the necessary values, principles, and operational structure that will provide lasting solutions through the myriad changes life presents.

* We call for neither a free market nor a command economy, but a regulated and planned market economy that does not support control of enterprises by large corporations or by the state, but by cooperative, small private entrepreneurs, and -- in the case of key industries -- by public boards.

* We affirm the relativism of post-modernism with respect to the phenomenological world, though reject the notion that there is no basis for universal values; we assert that a sound and durable value base lies in the transcendental ground of material existence.

What about some additional basic design principles?  What are your insights and wisdom?  


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

Saturday, August 27, 2011

A Synopsis of PROUT

PROUT (an acronym for Progressive Utilization) is a socio-economic theory developed by Indian philosopher and social activist Prabhat Rainjan Sarkar in 1959, providing an alternative to both communism and capitalism.  PROUT rejects exploitation in all its forms and advocates economic democracy, based on the following guiding principles:

Minimum Essentials: The basic minimum essentials, such as, food, clothing, shelter, education and health, must be guaranteed to all members in the society as a fundamental constitutional right.  This means that it is the responsibility of a government and its economic system to provide job opportunities for all those who are capable of work.  These jobs must afford a purchasing capacity that secures the basic essentials to live in a given society.  PROUT supports welfare payments only for people with special needs or for those unable to work due to sickness or old age.

Purchasing Capacity: One of the most essential functions of the economic system is to continuously increase the purchasing capacity of every person in the economy.  Economic growth without increasing the purchasing capacity of a large section of the society is of no significance in PROUT’s economic system.

Inequality: People should be provided with opportunities to earn according to their talent and skills.  It is necessary to give higher incentives for more contribution to society.  However, highly unequal societies are detrimental for the social well-being of its people.  Therefore, inequality should be managed by maintaining a cap on wealth accumulation in proportion to the minimum earning capacity.  This is a dynamic ceiling that moves upward with the rise in minimum earnings and the fruits of economic progress are more widely distributed in PROUT's economic system.

Economic Democracy: PROUT’s conception of economic democracy strives for bestowing economic power to the people rather than capital owners or the state.  It envisages worker owned and managed co-operatives as the largest sector of the economy.  Nonetheless, PROUT accepts the role of private ownership of businesses, especially when they are small or simultaneously small and complex, and not involved in the essentialities of life of which should operate as cooperatives.  The role of state in managing key natural
resources is seen as desirable for the benefit of the wider economy.  However, local governments and local civic boards must be vested with as much power as possible for economic management of local resources and achieving both economic security and
full employment. 

Utilization and Distribution: The world’s resources should be utilized maximally for the benefit of the people and these resources should be justly distributed.  It is important to
note that maximum utilization does not mean indiscriminate exploitation of human and natural resources.  Utilization refers to proper use of sustainable and progressively scientific methods to serve the needs of society.

Types of Resources: PROUT recognizes all three types of resources, namely, physical, psychic and spiritual, and demands a balanced and well-adjusted utilization of all these resources for collective welfare.  For example, excessive focus on material development alone to the neglect of intellectual and spiritual needs of the people is considered detrimental for all-round welfare of the individual as well as the collective.

Progressive Utilization: The method of utilization is progressive.  It is dynamic and adjusts with changes in time, such as, the development of new scientific knowledge as well as changing social norms.


You can always find this blog via http://bit.ly/IntroducingPROUT and comment below each post.  


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