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In this philosophy [[Neohumanism#Universalism|universalism]] plays a central role. If humanism tends to only cover the human dimension in a human-centric view, neohumanism, according to Sarkar, is instead the elevation of humanism to universalism. | In this philosophy [[Neohumanism#Universalism|universalism]] plays a central role. If humanism tends to only cover the human dimension in a human-centric view, neohumanism, according to Sarkar, is instead the elevation of humanism to universalism. | ||
The theory of neohumanism was formally introduced by Prabhat Ranjan Sarkar in 1982. However, much of his earlier writings, notably Ananda Vanii Samgraha (1956-1990) and Human Society Part 1 (1959), contained elements that foreshadowed neohumanism. | |||
Sarkar was not only a theoretician but also a pragmatist. Throughout the course of his lifetime, both his writings and his foundations evince a high degree of consistency. Hence, many of the organizations and programs that he set up, not just subsequent but also prior to 1982, reflected and promoted the concepts of neohumanism. | |||
[[Neohumanism|Continue reading...]] | [[Neohumanism|Continue reading...]] | ||
Revision as of 08:26, 18 October 2013
Neohumanism is a holistic philosophical theory elaborated by Prabhat Ranjan Sarkar in his 1982 seminal work, The Liberation of Intellect: Neohumanism. With neohumanism, Sarkar redefines both humanity and humanism, as well as various commonly associated concepts. In addition, Sarkar introduces many new concepts intended to facilitate both individual and collective progress.
In this philosophy universalism plays a central role. If humanism tends to only cover the human dimension in a human-centric view, neohumanism, according to Sarkar, is instead the elevation of humanism to universalism.
The theory of neohumanism was formally introduced by Prabhat Ranjan Sarkar in 1982. However, much of his earlier writings, notably Ananda Vanii Samgraha (1956-1990) and Human Society Part 1 (1959), contained elements that foreshadowed neohumanism.
Sarkar was not only a theoretician but also a pragmatist. Throughout the course of his lifetime, both his writings and his foundations evince a high degree of consistency. Hence, many of the organizations and programs that he set up, not just subsequent but also prior to 1982, reflected and promoted the concepts of neohumanism.