Orwell's 1984: Blueprint for US Authoritarianism Today

George Orwell, born 110 years ago as Eric Arthur Blair (June 25, 1903 – January 21, 1950), was an English novelist and journalist, his works marked by clarity, intelligence and wit, awareness of social injustice, opposition to totalitarianism, and commitment to democratic socialism.  

Pursuant to arriving at an ethical practice of politics and economics also leads to explore, with forethought, constituent factors that may derail truthful manifestation, identifying the points of frailty where deceit and exploitation may deflect from honest engagement and foster predation and degeneracy from the wellbeing of all.  Recognizing the hypocrisy of Stalin, and the plethora if predators rampant in the socialist and communist movements in Europe, Orwell penned the iconic novel 1984, published in 1947, as a clarion call to the world to beware the tides of neo-exploitation from the bold new movements of socialism and communism running astray of concerns for the wellbeing of humanity.  

How does PROUT compare or contrast with capitalism or communism?  Explore the answers HERE

Abby Martin remarks on the 110th birthday of British visionary George Orwell, highlighting 1984's nightmarish prophecy of a dystopian future, in the context of the modern day surveillance state.  

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 What are essential ingredients assuring progressive sustainability bereft of the vicissitudes of economic or political predation, privation or disparity?  Learn more HERE http://gotoplus.me/ProgressiveSustainability

Watch the first movie, featuring Edmund O'Brien and Michael Redgrave, 1956, in full.  

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Capitalism in Three Spheres

Capitalism in Three Spheres

While trying to fight against any sort of exploitation, first we must have a clear understanding of the nature of the exploitation.  Today human society is subjected to ruthless exploitation by contemporary capitalists.  Capitalist exploitation has brought humanity to the brink of disaster by spreading its exploitative tentacles into every aspect of human life.

According to PROUT, capitalist exploitation is perpetuated in three spheres – the physical sphere, which we are well aware of, and the intellectual and spiritual spheres.  Each of these types of capitalist exploitation is equally dangerous.

To solve the problem of capitalist exploitation in the physical sphere, we will have to ensure that the movement of money does not become restricted or immobile in the hands of a few capitalists.  The present economic system should be thoroughly transformed, and a comprehensive and completely new economic system should be built in its place.  In this new system money will not be restricted or immobile in the hands of a few capitalists.  The more the optimum mobility of money is kept unrestricted, the more it will strengthen and invigorate the socio-economic life of the collective body.



Intellectual Capitalism

In the psychic sphere there is a noticeable lack of motivation and effort on the part of intelligent and educated people at present to properly utilize their acquired knowledge for the collective welfare.  This is the psychology of an apathetic and elitist class who do not like to move from their privileged position to work for the welfare of the common people.  This psychology gives rise to a special type of intellectual capitalism.

Intellectual capitalism causes several pressing problems in society.  First, the literacy skills of a large part of the population are not developed.  Secondly, the socio-economic consciousness of the indigenous people is not encouraged.  Thirdly, unhealthy inferiority complexes and fear complexes influence the minds of the people so that they are kept psychically weak.  Fourthly, the intellectual and moral development of human beings is hindered, so intellectual backwardness and irrationality become rampant in society.  Finally, narrow sentiments like geo-sentiment and socio-sentiment start exerting a destructive influence on society.  Consequently, intellectual exploitation, dogmatic theories and doctrines, and religious superstition and rituals become widespread.

Intellectual inertia has assumed dangerous proportions.  Taking advantage of this intellectual stagnancy, rapacious capitalists deviously spread a subtle web of exploitation and suck the vitality of society.  Through this process capitalists are able to perpetuate their insidious rule of exploitation.

People have been loudly protesting against capitalism for a long time, and on numerous occasions have launched agitations against capitalist exploitation.  Remaining vigilant about people’s dissatisfaction with the capitalist system, capitalists have continually changed their methods of exploitation.  For instance, they have bought off disgruntled intellectuals and used them as tools of exploitation in their economic schemes.

Capitalism has always adapted to changing circumstances.  Thus we see that in different periods there have been different forms of capitalist exploitation such as feudalism, laissez-faire capitalism, imperialism, colonialism, neo-colonialism, mixed economy, multinational corporations, etc.  Today even communism, which was once a deadly weapon against capitalist exploitation, has become a blunt and obsolete tool.

Psycho-economic exploitation is the latest form of dangerous and all-devouring capitalist exploitation.  It is a special type of exploitation which first weakens and paralyses people psychologically in various ways, and then exploits them economically.  Some of the methods of psycho-economic exploitation include:

the suppression of the indigenous language and culture of local people;

the extensive propagation of pseudo-culture, exemplified by pornographic literature which debases people’s mind and particularly undermines the vitality of the youth;

the imposition of numerous restrictions on women, forcing them to be economically dependent on men;

an unpsychological education system with frequent political interference by vested interests;

the negation of dharma in the name of secularism;

the balkanization of society into numerous castes and groups;

the damaging of society by the use of unnatural and harmful methods of birth control;

placing the control of different mass media, such as newspapers, radio and television, in the hands of capitalists. 

Both intellectual exploitation and psycho-economic exploitation are great dangers to the human race today.

To counteract this threat, powerful popular sentiments will have to be generated immediately for the liberation of intellect.  For this, the first requisite factor is that intellectuals must keep their intellects pure and unblemished.  Casting aside all their inertia and prejudices, intellectuals will have to mix with the common people and engage themselves in their welfare.  They will have to assist the common people in their development and extend their support to all anti-exploitation movements.  This approach will help to root out exploitation, stabilize the structure of society and expand the intellectual standard of the common people.  Human society will move forward to a brilliant future with rapid steps.



Spiritual Capitalism

Besides the physical and intellectual spheres, capitalism also exists in the spiritual realm.  Some people neglect their family and society and go to caves in the mountains and perform arduous penance to fulfil their longing for spiritual emancipation.  Because of their selfishness, they keep spiritual knowledge to themselves and do not bother to arouse spiritual awareness in individual and collective life.  This is capitalism in the spiritual sphere.  It is ultravires to the very spirit of spiritual practices, which is:

Self-realization and service to humanity.

To a spiritualist, everything – right from the Creator down to a small blade of grass – is the manifestation of Supreme Consciousness.  The state of equanimity is one of the main characteristics of spirituality.  Without attaining this quality, one cannot establish oneselves in the supreme state, and one’s movement towards Supreme Consciousness will be hindered at every step.  In ancient times many people found themselves in this tragic predicament.

Genuine spiritual practice is the birthright of all people.  In all spheres of collective life – economic, political, social, etc. – a scientific and rational outlook is essential.  The inculcation of cardinal human values is an urgent necessity.  This is the demand of the age.  Because such higher values are lacking in social life, there are many incongruities and confusions in society.

Today there is an urgent need for an all-round spiritual revolution in individual and collective life under the leadership of a group of accomplished and idealistic leaders.  These leaders should be endowed with spiritual power, and their ideology should be based on the solid rock of spirituality.  Such highly qualified leaders are called sadvipras.  They will ensure social progress in all countries in all ages.

All genuine spiritualists will have to adjust with the level of the dusty earth inspired by the spontaneous love of their hearts.  They will have to share the wealth of their developed intellects with others to lighten the sorrows and sufferings of humanity.  Through their guidance and leadership, human thinking will take a new turn and move along an entirely new path.  The latent spiritual power in human beings will be awakened.  Through their effort and inspiration, the new people of a new generation will be armed with a bold new optimism and vision of the future, and march forward triumphantly.  

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

7 Social Principles of PROUT

1st Social Principle of PROUT

In the flow of the social cycle, a class is always dominant.

Originally, no well-knit social system had evolved. So we may call this age the proletarian (shu’dra) era. In those days all people survived by their physical labor. Then came the era of the valiant, which we may term the warrior (ks’attriya) era. This was followed by the age of intellectuals (vipra). Finally comes the commercialist or capitalist (vaeshya) era.

As a result of the rapacity of the capitalist era, when the warriors and intellectuals are relegated to the level of proletariat, proletariat revolution (shu’dra viplava) occurs. As the proletariat has neither a strongly built society nor sufficient intelligence, the administration of post capitalist society goes into the hands of those who lead the proletariat revolution. These people are brave and courageous, and so they establish the advent of the second warrior era. After the successive order of proletariat-warrior-intellectual-capitalist eras comes revolution, and then the second cycle of similar successive order begins. Thus the rotation of the social cycle (samaja cakra) continues.


2nd Social Principle of PROUT

In the nucleus of the social cycle spiritual revolutionaries (sadvipras) control the cycle in order to liberate all.

Spiritual revolutionaries are those moral and spiritual aspirants who want to put an end to exploitation and vice by the application of force. They do not belong to the periphery of this cycle because they will control the social cycle positioned as its driving shaft or nucleus. The social cycle (samaja cakra) must revolve, but if the military in the warrior age or the intellectuals in the intellectual age or the capitalists in the capitalist age degenerate to play the role of exploiters instead of administrators, in that case the inherent characteristics of spiritual revolutionaries shall be to protect the honest and the exploited, and to bring under control the dishonest and rapacious exploiters, through the application of their special force.


3rd Social Principle of PROUT

Evolution is the acceleration of the speed of the social cycle by the application of force.

Spiritual revolutionaries (sadvipras) will initiate and establish the intellectual (vipra) age by bringing under control the warriors (ks’attriyas) as soon as the warriors degenerate into exploiters. Here the advent of the intellectual age, which should have come in natural course, is expedited by force. Such a change of eras may be called evolution (kranti). The difference between evolution and natural change is that in evolution the movement of the social cycle is accelerated by the application of force.


4th Social Principle of PROUT

Revolution is the acceleration of the speed of the social cycle by the application of tremendous force.

Revolution (viplava) is the application of tremendous force within a short time to destroy the formidable control of any era and replace it by the next era.


5th Social Principle of PROUT

Counter-evolution is the application of force to turn the flow of the social cycle in the reverse direction.

If any era reverts to the proceeding one by the application of force, such a change is called counter-evolution (vikranti). For example, the establishment of the warrior (ks’attriya) era after the intellectual (vipra) era is counter-evolution, and is very short-lived. Within a very short time the next era or the one after it again replaces this era. In other words, if the warrior era suddenly supercedes the intellectual era through counter-evolution, then the warrior era will not last long. Within a short time either the intellectual era or, by natural course the capitalist (vaeshya) era, will take its place.


6th Social Principle of PROUT

Reversing the movement of the social cycle by the application of tremendous force is called counter-revolution.

If, within a very short time the social cycle is turned backwards by the application of tremendous force, such a change is called counter-revolution (prativiplava). Counter-revolution is still more short-lived than counter-evolution.


7th Social Principle of PROUT

A complete rotation of the social cycle is called peripheric evolution.

A complete rotation of the social cycle, concluding with the proletariat (shu'dra) revolution, is called peripheric evolution (parikranti).

Guiding Principles of Economic Decentralization

Guiding Principles of Economic Decentralization

PROUT proposes five guiding principles for economic decentralization. These are:

1)  There should be local control of resources. This is especially necessary for those resources that are involved in the production of the basic necessities. Raw materials must be utilized as close to their source as possible for maximum efficiency, sustainability and benefit to the local people.       

2) Production is need-based, driven by consumption rather than profit. Commodities should be produced primarily for the local market to prevent the outflow of capital. The socio-economic unit should be of sufficient size to create stability in the local markets and economy in general.     

3) Production and distribution should be organized mainly through cooperatives. Cooperatives are largely incapable of competing in a centralized, capitalist environment. With a decentralized economy, however, the cooperative system will provide the means to ensure that everyone at the local level has employment and decision making power in the economy. This is a critical component of economic democracy.     

4) There should be local employment in local economic enterprises. This is contingent upon strong local education so that skilled people are available in all fields. Cooperatives can play a role in this process by providing on-going educational opportunities for their members as well as opportunities for implementing this knowledge. This also ensures that very talented people can be properly utilized and will not succumb to "brain drain," moving to more developed and affluent areas as is happening all over the world today. Many of the most skilled and talented move from rural areas to urban ones, and from the developing nations to the developed.     

5) As far as possible, commodities pertaining to the basic necessities which are not locally produced, should be removed from the local markets. It is essential to the development of local production that this rule be applied. Initially, people may have to accept lower quality goods, higher prices, or less availability, but with proper development in accordance with the desires of a population, good results can be achieved by retaining capital within an economic unit. If there is enthusiasm and pride in locally produced goods, this process will proceed very well. 

Trade

Under PROUT, the issue of trade must be carefully considered. Guidelines should exist so that trade is beneficial to all parties concerned and to the economy as a whole. In an economic democracy, resources are considered the property of the people of that socio-economic unit. Furthermore, one of the maxims of economic decentralization is that refinement and manufacturing should take place as close to the source of raw materials as possible. Hence, the export of raw materials is considered inappropriate in such an economic framework. An exporting socio-economic unit would lose valuable opportunities for the creation of new jobs and economic vitality. Often, economies which depend upon the export of raw materials are economically underdeveloped and have a low standard of living. Depending upon the nature of the raw materials, the importing socio-economic unit might run the risk of overemphasis on industry; or if food is involved, it may harm the socio-economic unit’s ability to become agriculturally self-sufficient. Generally, such kind of trade is not conducive to economic decentralization or to a balanced economy.

However, when a socio-economic unit has insufficient raw materials to meet the minimum requirements of its populace, the importation of raw materials may be allowed. It should be carefully verified that the imported raw materials are indeed surplus to the socio-economic unit of origin.
 
Once a local economy is able to meet the basic needs of its people, finished goods which are not and cannot easily be produced should be allowed to enter an economic unit. Care should be taken, however, that they do not undermine the market for local goods. It is good if such kind of trade takes place through barter.
 
As an infrastructure develops for the exchange of manufactured goods, the free trade of surplus, finished goods between fully self-sufficient socio-economic units should be encouraged. This will help to facilitate prosperity and socio-economic parity amongst units. As this occurs, socio-economic units may begin to merge. This is a positive development if decentralized production and economic democracy are not jeopardized. One final and important point should be made in this matter. In order to avoid the emergence of a class of rich traders and middlemen, transactions between socio-economic units should be conducted only through producer and consumer cooperatives.
 
It should be clear how this approach differs from the capitalistic notion of freedom of trade. In quest of higher profit margins, capitalists seek cheap raw materials and cheap labor while targeting markets for finished goods which can give high returns. This is beneficial neither to the people living near the raw materials (who do not reap the benefits of ownership and may simply be employed in low wage mining, agricultural, or other jobs) nor to the populace of the more affluent market, for employment opportunities decrease as industry moves to cheap labor areas. And it is only marginally better for the areas which provide the labor for manufacturing because labor conditions, wages, and benefits will be as low as the capitalists can get away with. It may or may not stimulate much local economic growth or raise the standard of living. Furthermore, tremendous energy is wasted in shipping goods and raw materials between the sites of origin, sites of manufacturing, and the final markets.  
 

Decentralization and Self-sufficiency

According to PROUT, economic planning has to begin at the grassroots level in order to make use of and develop the experience and expertise of the local population. This implies that the optimal form of an economy is a decentralized one, rather than the centralized form which is present in both capitalist and socialist countries.

Decentralization is preferred as it is the system which best allows local people to retain power over their own economic destiny. And as previously discussed, decentralization is a crucial ingredient for economic democracy.

In order for decentralization to exist successfully, there must be a cooperative economic structure. In such a structure the profit motive would be replaced by the desire to produce goods to meet the needs of the local people. The desire for profit is often at odds with this idea of production for consumption. Capitalists start industries only where favorable conditions for production and sales exist. They therefore often ignore the real needs of a population insofar as profits are often made at the expense of local people and the local eco-systems. Under the cooperative economic structure, self-supporting economic units will be the norm. Such units must be nurtured and strengthened. This requires a decentralized approach to industry as well as agriculture. Self-sufficiency does not mean only the local production of food - the industrial sector is highly important as well, and cannot be neglected. Hence PROUT advocates the existence of a full range of industries, mostly on a small scale, for every socio-economic unit.



The treadle pump, such as this man uses in Nepal, costs around $20 US, and can increase a farmer's production by $100 US per year. With this technology, many families in Asia and Africa have increased their income. In Bangladesh, their production and sales are now sustainable without any external aid (but not in Nepal or many other countries in which they are used to great benefit). Because treadle pumps would help a local community become agriculturally self-sufficient, PROUT would not prohibit farmers (or, preferably, farming cooperatives) from importing them. It would want them to do so via barter, however — and would discourage the export of surplus yields in exchange for any goods that could be produced locally.