Prabhat Ranjan Sarkar: Difference between revisions

In 1982, Sarkar extended his writings on the subject of [[Society|human society]] with the [[Introduction (essay)|introduction]] of his new theory of "[[Neohumanism#Neohumanism|Neohumanism]]".{{sfn|Sarkar|1982}}  If [[humanism]] tends to contemplate only humans in a human-centric view, Neohumanism, according to Sarkar's theory, is instead the elevation of humanism to [[Neohumanism (liberation of intellect)#Universalism|universalism]]. Sarkar said "When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as "Neohumanism". This Neohumanism will elevate humanism to universalism, the cult of love for all created beings of this universe."{{sfn|Sarkar|1982}} Neohumanism is said to prefer to [[Neohumanism (liberation of intellect)#Humanism redefined|existential value over utility value]] for all living beings.

Sarkar's Neohumanism places great emphasis on [[Neohumanism (liberation of intellect)#Rationality|rationality]] and encourages what he calls a [[Neohumanism (liberation of intellect)#Three stages of Neohumanism|protospiritual mentality]], a process of continually recognising each object with which we come in contact, externally or internally, as a manifestation of the Supreme Consciousness (Brahma). According to Sarkar, rationality helps to give rise to devotion, which he consider to be the "highest and most valuable treasure of humanity".{{sfn|Sarkar|1982}} In Sarkar's view, Neohumanism leads to the liberation of human [[intellect]] from the constraints of imposed [[Neohumanism (liberation of intellect)#Dogma and the principle of selfish pleasure|dogma]] and [[Complex (psychology)|psychic complex]]es helping to bridge the gap between the inner and outer worlds.