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[[File:PROUTlogo. | {{#seo: | ||
|title=PROUT | |||
'''Progressive Utilization Theory''' | |titlemode=prepend | ||
|keywords=prout,sarkar,progressive utilization theory,utilisation,economics,law,politics,social justice,economic democracy,crime,social cycle,five fundamental principles,progress,wealth gap,world government,socioeconomic zones,balanced economy,quadridimensional economics,people's economy,psycho-economy,prama,women's rights,social change,sadvipra | |||
|description=PROUT, the Progressive Utilization Theory of Prabhat Ranjan Sarkar, is a systematic collection of social, economic, and political principles for a healthy society. | |||
}} | |||
{{Featured article}} | |||
{{Infobox Nonliterary Works | |||
| image = [[File:PROUTlogo.png|200px]] | |||
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| abbreviation = PROUT | |||
| short_description = Socioeconomic theory for the happiness and welfare of all | |||
| alternative_names = | |||
| motto = To end exploitation we demand economic democracy, not political democracy | |||
| logo = | |||
| country = Universal | |||
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}} | |||
'''Progressive Utilization Theory''' ('''PROUT''') is the social theory given by [[Prabhat Ranjan Sarkar]]. PROUT is concerned with more than just [[:wikipedia:Property rights|property rights]] and [[:wikipedia:Economics|economics]]. It encompasses the whole of individual and collective existence, not just for human beings but for all beings. Supporters of PROUT (proutists) claim that the theory exposes and overcomes the limitations of both capitalism and communism.<ref>Craig, Edward, ed. (1998). ''Routledge Encyclopedia of Philosophy: Sociology of Knowledge to Zoroastrianism''. Routledge (Taylor & Francis). ISBN 0-415-16916-X.</ref> | |||
Sarkar introduced PROUT in 1959. In 1962, he formally outlined PROUT. Throughout the rest of his life, he continually amplified the subject. | Sarkar introduced PROUT in 1959. In 1962, he formally outlined PROUT. Throughout the rest of his life, he continually amplified the subject. | ||
== Definition == | == Definition == | ||
PROUT may be defined by examining the three words from which the acronym is derived: ''[[#Progressive|progressive]]'', ''[[#Utilization|utilization]]'', and ''[[#Theory|theory]]''. | PROUT may best be defined by examining the three words from which the acronym is derived: ''[[#Progressive|progressive]]'', ''[[#Utilization|utilization]]'', and ''[[#Theory|theory]]''. | ||
=== Progressive === | === Progressive === | ||
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| 1971–1978 || Sarkar was imprisoned until acquittal. A common belief among his supporters is that the main cause of his arrest was the propounding of PROUT. While imprisoned, Sarkar's mission, including his vision for socioeconomic change embodied in PROUT, spread worldwide. | | 1971–1978 || Sarkar was imprisoned until acquittal. A common belief among his supporters is that the main cause of his arrest was the propounding of PROUT. While imprisoned, Sarkar's mission, including his vision for socioeconomic change embodied in PROUT, spread worldwide. | ||
|- | |- | ||
| 1978 || Sarkar established Proutist Universal (PU) for the propagation of PROUT around the world. Included in PU are five federations: [[Universal Proutist Farmers Federation]] (UPFF), [[Universal Proutist Intellectuals Federation]] (UPIF), [[Universal Proutist Labor Federation]] (UPLF), [[Universal Proutist Students Federation]] (UPSF), and [[Universal Proutist Youth Federation]] (UPYF). Associated with PU, is [[Girls' PROUT]] (GP), also known as Women's PROUT (WP). | | 1978 || Sarkar established [[Proutist Universal]] (PU) for the propagation of PROUT around the world. Included in PU are five federations: [[Universal Proutist Farmers Federation]] (UPFF), [[Universal Proutist Intellectuals Federation]] (UPIF), [[Universal Proutist Labor Federation]] (UPLF), [[Universal Proutist Students Federation]] (UPSF), and [[Universal Proutist Youth Federation]] (UPYF). Associated with PU, is [[Girls' PROUT]] (GP), also known as Women's PROUT (WP). | ||
|- | |- | ||
| 1978–1990 || Sarkar continually amplified PROUT throughout the rest of his life. | | 1978–1990 || Sarkar continually amplified PROUT throughout the rest of his life. | ||
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==== Tantra ==== | ==== Tantra ==== | ||
The main outline for PROUT<ref>Anandamurti, Shrii Shrii (1962). ''[[Ananda Sutram]]. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> appears at the end of a book of [[Samskrta]] [[ | The main outline for PROUT<ref>Anandamurti, Shrii Shrii (1962). ''[[Ananda Sutram]]. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> appears at the end of a book of [[Samskrta]] [[Ananda Sutram|sutras]] that are mostly devoted to subjects related to or derived from [[Discourses on Tantra|tantra]]. This includes the [[Yoga Tattva Part 1|yogic]] tradition. As such, much of the new terminology employed by PROUT is expressed in Samskrta. And all of PROUT may be viewed as having a [[Spiritual philosophy of Ananda Marga|spiritual]], but not religious, foundation. | ||
==== Socialism ==== | ==== Socialism ==== | ||
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== Five fundamental principles == | == Five fundamental principles == | ||
<imagemap>Image:PROUT SocialPyramid.jpg|Layers of social concern. Flowing upwards, they correspond with the five fundamental principles of PROUT. | {{main|Five Fundamental Principles of PROUT}} | ||
<imagemap>Image:PROUT SocialPyramid.jpg|Layers of social concern. Flowing upwards, they correspond with the five fundamental principles of PROUT. Click a layer to read more on the topic.|220px|thumb | |||
rect 104 394 588 476 [[#Law|Law]] | rect 104 394 588 476 [[#Law|Law]] | ||
rect 140 291 536 384 [[#Economics|Economics]] | rect 140 291 536 384 [[#Economics|Economics]] | ||
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desc bottom-left | desc bottom-left | ||
</imagemap> | </imagemap> | ||
[[Ananda Sutram]] is the commanding authority on all of Sarkar's philosophy. There, in 1962, Sarkar formally outlined PROUT in sixteen numbered [[Samskrta]] aphorisms (see Chapter 5 of ''[[Ananda Sutram]]''<ref>Anandamurti, Shrii Shrii (1962). ''Ánanda Sútram''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref>). The last five numbered aphorisms (5:12–16) are commonly referred to as the ''five fundamental principles of PROUT''. These five principles are deemed to be ''fundamental'', because it would be difficult to get a clear understanding of PROUT without comprehending the underlying concepts of these principles, the interrelationship of the principles, and their respective areas of application. | |||
The five aphorisms from ''Ananda Sutram'' translate into English as follows:<ref>Bjonnes, Roar (2012). ''Principles for a Balanced Economy: An Introduction to the Progressive Utilization Theory''. Copenhagen, Denmark: PROUT Research Institute. ISBN 978-0-9857585-0-9.</ref> | The five aphorisms from ''Ananda Sutram'' translate into English as follows:<ref>Bjonnes, Roar (2012). ''Principles for a Balanced Economy: An Introduction to the Progressive Utilization Theory''. Copenhagen, Denmark: PROUT Research Institute. ISBN 978-0-9857585-0-9.</ref> | ||
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# {{anchor|fp5}}Utilizations vary in accordance with time, space, and form; the utilizations should be progressive. | # {{anchor|fp5}}Utilizations vary in accordance with time, space, and form; the utilizations should be progressive. | ||
An initial glimpse of these five principles first appeared in Sarkar's earlier work, ''Idea and Ideology''.<ref | An initial glimpse of these five principles first appeared in Sarkar's earlier work, ''Idea and Ideology''.<ref name="Sarkar, Prabhat Ranjan 1959"/>{{#tag:ref| | ||
The wording of the principles that appears in ''Idea and Ideology'' is:<br /> | The wording of the principles that appears in ''Idea and Ideology'' is:<br /> | ||
1. No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.<br /> | 1. No individual should be allowed to accumulate any physical wealth without the clear permission or approval of the collective body.<br /> | ||
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==== Decision making ==== | ==== Decision making ==== | ||
With all [[:wikipedia:Decision making|decision making]], multiple options are available. The [[#fp4|fourth fundamental principle]] of PROUT calls for a ''well-balanced adjustment among the utilizations''. Sarkar amplifies the concept of a well-balanced adjustment by affirming the need to maintain correspondence and concord among all the factors: crude, subtle, and causal as well as physical, mental, and spiritual. For example, society is obliged to furnish the [[#Minimum requirements of life|minimum requirements of life]] to everyone. But if society were to carry out that obligation by building a house for every citizen and delivering food at each doorstep, then people would soon become lazy. So a more balanced approach would be for society to make provision so that everyone, in exchange for their labor according to capacity, will earn the money required to at least purchase their necessities. For similar reasons, to raise the [[#Minimum requirements according to era|minimum standard of living]], the best approach would be to enhance everyone's [[:wikipedia:Purchasing power|purchasing power]].<ref>Anandamurti, Shrii Shrii (1962). Sutra 5:15 of ''[[Ananda Sutram]]''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> In later years, Sarkar formalized and extended this decision-making paradigm (sometimes referred to as the '''law of parallelism''') by introducing the theory of [[#Prama|pramá]]. | With all [[:wikipedia:Decision making|decision making]], multiple options are available. The [[#fp4|fourth fundamental principle]] of PROUT calls for a ''well-balanced adjustment among the utilizations''. Sarkar amplifies the concept of a well-balanced adjustment by affirming the need to maintain correspondence and concord among all the factors: crude, subtle, and causal as well as physical, mental, and spiritual. For example, society is obliged to furnish the [[#Minimum requirements of life|minimum requirements of life]] to everyone. But if society were to carry out that obligation by building a house for every citizen and delivering food at each doorstep, then people would soon become lazy. So a more balanced approach would be for society to make provision so that everyone, in exchange for their labor according to capacity, will earn the money required to at least purchase their necessities. For similar reasons, to raise the [[#Minimum requirements according to era|minimum standard of living]], the best approach would be to enhance everyone's [[:wikipedia:Purchasing power|purchasing power]].<ref name="AM Sen">Anandamurti, Shrii Shrii (1962). Sutra 5:15 of ''[[Ananda Sutram]]''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> In later years, Sarkar formalized and extended this decision-making paradigm (sometimes referred to as the '''law of parallelism''') by introducing the theory of [[#Prama|pramá]]. | ||
==== Government ==== | ==== Government ==== | ||
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Every human being has physical, mental, and spiritual potential. That potential should be developed to the fullest extent in everyone. However, at any given time, all three capabilities may not yet be developed in some persons. For those with only a developed physical capacity, it is clear that society should utilize them primarily for their physical power. For those with both physical and mental capacity developed, society should utilize them more for their intellectual power and less for their physical power. The reason that Sarkar gives is that intellectual power is rarer and subtler than physical power. Sarkar argues that with such an approach, society derives more benefit from the service of those persons, and those persons in turn derive more satisfaction from their work. Insisting that a great scientist must also perform labor as a farmer is irrational, because that scientist could conceivably benefit society far more with just one hour's work in a laboratory than one thousand hours' work in the fields. If the concern is to ensure the scientist's physical health through exercise, that exercise may also be had in the form of any suitable and appealing sport or physical recreation. | Every human being has physical, mental, and spiritual potential. That potential should be developed to the fullest extent in everyone. However, at any given time, all three capabilities may not yet be developed in some persons. For those with only a developed physical capacity, it is clear that society should utilize them primarily for their physical power. For those with both physical and mental capacity developed, society should utilize them more for their intellectual power and less for their physical power. The reason that Sarkar gives is that intellectual power is rarer and subtler than physical power. Sarkar argues that with such an approach, society derives more benefit from the service of those persons, and those persons in turn derive more satisfaction from their work. Insisting that a great scientist must also perform labor as a farmer is irrational, because that scientist could conceivably benefit society far more with just one hour's work in a laboratory than one thousand hours' work in the fields. If the concern is to ensure the scientist's physical health through exercise, that exercise may also be had in the form of any suitable and appealing sport or physical recreation. | ||
Spiritual power is the rarest and subtlest ability. So, from those with all three capacities (physical, mental, and spiritual) developed, society should take greater spiritual service, less intellectual service, and still less physical service. According to Sarkar, such persons can render the greatest service to society. Those with only physical and mental power ([[#ksatriyas|warriors]], [[#vipras|intellectuals]], and [[#vaeshyas|capitalists]]) render less service. Those with only physical power ([[#shudras|unskilled laborers]]), though not unimportant, can only work under the direction of those endowed with spiritual or mental power. Hence, social control should not be vested in those that are only brawny nor even those that are also brave, brainy, or worldly wise. Rather social control should only be vested in those who possess all of those features plus the spiritual quality to work selflessly for the welfare of all – in a word, [[#Sadvipras|sadvipras]].<ref | Spiritual power is the rarest and subtlest ability. So, from those with all three capacities (physical, mental, and spiritual) developed, society should take greater spiritual service, less intellectual service, and still less physical service. According to Sarkar, such persons can render the greatest service to society. Those with only physical and mental power ([[#ksatriyas|warriors]], [[#vipras|intellectuals]], and [[#vaeshyas|capitalists]]) render less service. Those with only physical power ([[#shudras|unskilled laborers]]), though not unimportant, can only work under the direction of those endowed with spiritual or mental power. Hence, social control should not be vested in those that are only brawny nor even those that are also brave, brainy, or worldly wise. Rather social control should only be vested in those who possess all of those features plus the spiritual quality to work selflessly for the welfare of all – in a word, [[#Sadvipras|sadvipras]].<ref name="AM Sen"/> | ||
=== Amenities === | === Amenities === | ||
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{| class="wikitable" style="margin: 1em auto 1em auto;" | {| class="wikitable" style="margin: 1em auto 1em auto;" | ||
|+ Population and Occupation Breakdown in a Balanced Economy | |+ Population and Occupation Breakdown in a Balanced Economy (percentages suitable for India today but might require some adjustment elsewhere or in future) | ||
! Percentage !! Occupation !! Comment | ! Percentage !! Occupation !! Comment | ||
|- | |- | ||
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In the view of PROUT, the [[:wikipedia:Social contract|social contract]] largely pertains to the desire of human beings for security. Though not entirely, to a large extent that translates as economic security. The essence of [[:wikipedia:Economic democracy|economic democracy]] is economic [[:wikipedia:Decentralization|decentralization]] as the way of providing economic security to all. In practical terms, economic democracy would vest economic power (control over the means of production and distribution of goods and services) in the local people. | In the view of PROUT, the [[:wikipedia:Social contract|social contract]] largely pertains to the desire of human beings for security. Though not entirely, to a large extent that translates as economic security. The essence of [[:wikipedia:Economic democracy|economic democracy]] is economic [[:wikipedia:Decentralization|decentralization]] as the way of providing economic security to all. In practical terms, economic democracy would vest economic power (control over the means of production and distribution of goods and services) in the local people. | ||
The nature of capitalism is to [[:wikipedia:Wealth concentration|concentrate wealth]]. In other words, capitalism centralizes economic power. PROUT analyzes this as the result of [[:wikipedia:Profit (economics)|profit] motivation. In contrast to capitalism, economic democracy entails ''production for consumption'' rather than ''production for profit''. As this is a fundamental contradiction, PROUT asserts that economic democracy is impossible under capitalism.<ref name="Sarkar, Prabhat Ranjan 1986"/> | The nature of capitalism is to [[:wikipedia:Wealth concentration|concentrate wealth]]. In other words, capitalism centralizes economic power. PROUT analyzes this as the result of [[:wikipedia:Profit (economics)|profit]] motivation. In contrast to capitalism, economic democracy entails ''production for consumption'' rather than ''production for profit''. As this is a fundamental contradiction, PROUT asserts that economic democracy is impossible under capitalism.<ref name="Sarkar, Prabhat Ranjan 1986"/> | ||
PROUT posits four requirements for economic democracy: | PROUT posits four requirements for economic democracy: | ||
| Line 241: | Line 259: | ||
==== Political democracy ==== | ==== Political democracy ==== | ||
Political democracy is generally hailed as government ''of the people, by the people, for the people''.<ref>Lincoln, Abraham (1863). [[:wikipedia:Gettysburg Address|Gettysburg Address]].</ref> Even though it was not in practice when those words were spoken by [[:wikipedia:Abraham Lincoln|Abraham Lincoln]],{{#tag:ref|The [[:wikipedia:Fifteenth Amendment to the United States Constitution|Fifteenth Amendment to the United States Constitution]], which prohibits state or federal restrictions on voting "on account of race, color, or previous condition of servitude", was enacted only in 1870. The [[:wikipedia:Nineteenth Amendment to the United States Constitution|Nineteenth Amendment to the United States Constitution]], which prohibits state or federal restrictions on voting "on account of sex", was enacted only in 1920.|group="nb"}} in its currently idealized (or liberal) form, political democracy is based on a high degree of political [[:wikipedia:Decentralization|decentralization]], also known as [[:wikipedia:Universal suffrage|universal suffrage]]. In other words, every [[:wikipedia:Adult# | Political democracy is generally hailed as government ''of the people, by the people, for the people''.<ref>Lincoln, Abraham (1863). [[:wikipedia:Gettysburg Address|Gettysburg Address]].</ref> Even though it was not in practice when those words were spoken by [[:wikipedia:Abraham Lincoln|Abraham Lincoln]],{{#tag:ref|The [[:wikipedia:Fifteenth Amendment to the United States Constitution|Fifteenth Amendment to the United States Constitution]], which prohibits state or federal restrictions on voting "on account of race, color, or previous condition of servitude", was enacted only in 1870. The [[:wikipedia:Nineteenth Amendment to the United States Constitution|Nineteenth Amendment to the United States Constitution]], which prohibits state or federal restrictions on voting "on account of sex", was enacted only in 1920.|group="nb"}} in its currently idealized (or liberal) form, political democracy is based on a high degree of political [[:wikipedia:Decentralization|decentralization]], also known as [[:wikipedia:Universal suffrage|universal suffrage]]. In other words, every [[:wikipedia:Adult#Legal adulthood|adult]] (one who has attained a legally prescribed age) is accorded the right to vote. However, in most societies, many adults are uninterested to vote or lack the political awareness to make an informed choice. According to PROUT, such a condition enables capitalists to manipulate elections and control social policy.<ref>''The capitalists like democracy as a system of government because in the democratic system they can easily purchase the [[#Social cycle|shudra-minded shudras]] who constitute the majority. It is easy to sail through the elections by delivering high-sounding speeches. No difficulties arise if election promises are not kept later on, because the shudra-minded shudras quickly forget them.'' Sarkar, Prabhat Ranjan (1967). ''Human Society Part 2''. [[Ananda Marga Publications]].</ref> For political democracy to be successful, PROUT specifies three requirements: | ||
* Mass education (including virtually 100% literacy) | * Mass education (including virtually 100% literacy) | ||
* Morality (at least 51% of the voting population must rigidly adhere to morality) | * Morality (at least 51% of the voting population must rigidly adhere to morality) | ||
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desc bottom-left | desc bottom-left | ||
</imagemap> | </imagemap> | ||
[[#fp2|The second fundamental principle]] of PROUT reduces economics to its two rudimental elements: production and distribution. To optimize production, PROUT prescribes maximum utilization of all resources, animate and inanimate. To optimize distribution, PROUT prescribes a rational approach (in contrast to [[:wikipedia:Adam Smith|Adam Smith's]] ''[[:wikipedia:Invisible hand|invisible hand]]''<ref>Adam Smith (1759), Section IV.1.10 of ''The Theory of Moral Sentiments''and Adam Smith (1776), Section IV.2.9 of ''An Inquiry into the Nature and Causes of the Wealth of Nations'' [http://www.econlib.org/cgi-bin/searchbooks.pl?searchtype=BookSearch&pgct=1&sortby=R&searchfield=F&grp=AllSmith&id=&query=invisible+hand&x=3&y=9&andor=and Library of Economics and Liberty].</ref> and [[:wikipedia:Karl Marx|Karl Marx's]] ''[[:wikipedia:To each according to his contribution|according to contribution]]'' or ''[[:wikipedia:From each according to his ability, to each according to his need|according to need]]''<ref>[[:wikipedia:Karl Marx|Marx, Karl]] (1875). [http://www.marxists.org/archive/marx/works/1875/gotha/ch01.htm "Part I"]. ''Critique of the Gotha Program''. Retrieved 2008-07-15.</ref>). To implement such an economy, PROUT analyzes economics in respect to four dimensions: ''[[#People's economy|people's economy]]'', ''[[#Psycho-economy|psycho-economy]]'', ''[[#Commercial economy|commercial economy]]'', and ''[[#General economy|general economy]]''. Regarding these four dimensions of economics, Sarkar states: | |||
{{Quote|''Most economists today understand only a little of the principles of general economy and something of commercial economy, but both of these parts are still in an undeveloped stage. People’s economy and psycho-economy are totally overlooked by modern economists, and as such could find no place in the present mode of economic thinking.''<ref name="ReferenceA">Sarkar, Prabhat Ranjan (1986). "The Parts of the Economy" published in ''A Few Problems Solved Part 7''. [[Ananda Marga Publications]].</ref>}} | {{Quote|''Most economists today understand only a little of the principles of general economy and something of commercial economy, but both of these parts are still in an undeveloped stage. People’s economy and psycho-economy are totally overlooked by modern economists, and as such could find no place in the present mode of economic thinking.''<ref name="ReferenceA">Sarkar, Prabhat Ranjan (1986). "The Parts of the Economy" published in ''A Few Problems Solved Part 7''. [[Ananda Marga Publications]].</ref>}} | ||
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Psycho-economy has two branches: | Psycho-economy has two branches: | ||
* Countering [[Neohumanism#psycho- | * Countering [[Neohumanism#psycho-economic exploitation|psycho-economic exploitation]] | ||
* Enhancing the psychic pabula for the individual and collective minds | * Enhancing the psychic pabula for the individual and collective minds | ||
| Line 322: | Line 340: | ||
published in ''PROUT in a Nutshell Volume 4 Part 20''. [[Ananda Marga Publications]].</ref> | published in ''PROUT in a Nutshell Volume 4 Part 20''. [[Ananda Marga Publications]].</ref> | ||
* {{anchor|se}}''Small-scale enterprises'' may be run as a private business. Typically, privately run businesses would provide non-essential commodities or luxury items, that is, [[#Amenities|amenities]]. Small-scale enterprises would include [[:wikipedia:Putting- | * {{anchor|se}}''Small-scale enterprises'' may be run as a private business. Typically, privately run businesses would provide non-essential commodities or luxury items, that is, [[#Amenities|amenities]]. Small-scale enterprises would include [[:wikipedia:Putting-out system|cottage industries]]. Though such businesses may be privately run, PROUT would require that they maintain an adjustment with the [[#mlc|cooperative sector]] to ensure a [[#Balanced economy|balanced economy]].<ref name="Sarkar, Prabhat Ranjan 1982"/> | ||
{{anchor|ep}}'''Economic planning''' | {{anchor|ep}}'''Economic planning''' | ||
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* [[:wikipedia:Cost of production theory of value|Cost of production]] | * [[:wikipedia:Cost of production theory of value|Cost of production]] | ||
* [[:wikipedia:Productivity|Productivity]] | * [[:wikipedia:Productivity|Productivity]] | ||
* [[:wikipedia: | * [[:wikipedia:Purchasing power|Purchasing power]] | ||
* Collective necessity (the collective requirements of a socioeconomic zone, both present and future) | * Collective necessity (the collective requirements of a socioeconomic zone, both present and future) | ||
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==== Consciousness raising ==== | ==== Consciousness raising ==== | ||
According to PROUT, educating human beings about their rights – social, economic, mental, and spiritual – expands knowledge; and the full application of those rights refines science.<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref> Hence, in respect to education, PROUT avidly encourages [[:wikipedia: | According to PROUT, educating human beings about their rights – social, economic, mental, and spiritual – expands knowledge; and the full application of those rights refines science.<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref> Hence, in respect to education, PROUT avidly encourages [[:wikipedia:Consciousness raising|consciousness raising]] and rejects any discrimination on the basis of race, creed, color, sex, or ethnicity. | ||
=== Free trade === | === Free trade === | ||
[[:wikipedia: | [[:wikipedia:Free trade|Free trade]] is an economic system in which there is no imposition of import or export [[:wikipedia:Duty (economics)|duties]]. | ||
PROUT supports free trade for all [[#Socioeconomic zones|socioeconomic zones]] where [[#Self-sufficiency|self-sufficiency]] has been attained.<ref>Sarkar, Prabhat Ranjan (1982). "Decentralized Economy – 1" published in ''PROUT in a Nutshell Volume 4 Part 21. [[Ananda Marga Publications]].</ref> This would facilitate increased prosperity by driving down prices for consumers and by offsetting any local problems resulting from temporary overproduction or underproduction. It would also tend to limit the scope for artificial shortages created by opportunists.<ref>Sarkar, Prabhat Ranjan (1984). "Economic Dynamics" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> In any socioeconomic zone where self-sufficiency has not yet been attained, some temporary [[:wikipedia:Protectionism|protectionist]] measures might be required to ensure the well-being of the local population. | PROUT supports free trade for all [[#Socioeconomic zones|socioeconomic zones]] where [[#Self-sufficiency|self-sufficiency]] has been attained.<ref>Sarkar, Prabhat Ranjan (1982). "Decentralized Economy – 1" published in ''PROUT in a Nutshell Volume 4 Part 21. [[Ananda Marga Publications]].</ref> This would facilitate increased prosperity by driving down prices for consumers and by offsetting any local problems resulting from temporary overproduction or underproduction. It would also tend to limit the scope for artificial shortages created by opportunists.<ref>Sarkar, Prabhat Ranjan (1984). "Economic Dynamics" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> In any socioeconomic zone where self-sufficiency has not yet been attained, some temporary [[:wikipedia:Protectionism|protectionist]] measures might be required to ensure the well-being of the local population. | ||
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=== Income tax === | === Income tax === | ||
In a proutistic [[#Economics|economy]], there would be no need for or benefit from an [[:wikipedia: | In a proutistic [[#Economics|economy]], there would be no need for or benefit from an [[:wikipedia:Income tax|income tax]]. Any taxation that might be required would be levied at the starting point of production or local distribution.<ref name="Sarkar, Prabhat Ranjan 1979"/> | ||
=== Justice === | === Justice === | ||
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According to Sarkar, the underlying spirit of [[:wikipedia:Justice|justice]] is the mental effort to ascertain [[:wikipedia:Truth|truth]]. Whatever human beings collectively deem to be the truth in this relative world or in society is justice. In the attempt to administer justice, human intellect comes to grips with the struggle between progressive and regressive forces, between good and evil, and seeks the righteous course of action. According to PROUT, justice begins with the [[#Judicial system|judicial process]] and is completed with the implementation of appropriate [[#Correctional system|corrective measures]].<ref name="HS1J"/> | According to Sarkar, the underlying spirit of [[:wikipedia:Justice|justice]] is the mental effort to ascertain [[:wikipedia:Truth|truth]]. Whatever human beings collectively deem to be the truth in this relative world or in society is justice. In the attempt to administer justice, human intellect comes to grips with the struggle between progressive and regressive forces, between good and evil, and seeks the righteous course of action. According to PROUT, justice begins with the [[#Judicial system|judicial process]] and is completed with the implementation of appropriate [[#Correctional system|corrective measures]].<ref name="HS1J"/> | ||
Some people are of the opinion that no human being has a right to sit in judgement on another human being, and that point of view no doubt has some merit. But PROUT also considers it a fundamental [[:wikipedia: | Some people are of the opinion that no human being has a right to sit in judgement on another human being, and that point of view no doubt has some merit. But PROUT also considers it a fundamental [[:wikipedia:Human rights|human right]] of everyone to correct the shortcomings of others with whom they come in contact. Indeed, in the view of PROUT, the health of society depends on the recognition of this right. Logically, corrective measures may only take place after a judicial process. Therefore, the judicial process is a practical necessity. In other words, failure to engage in a judicial process would also be injustice. Not only that, it would leave society at the mercy of any oppressive government that may happen to come into power. | ||
==== Judicial system ==== | ==== Judicial system ==== | ||
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==== Correctional system ==== | ==== Correctional system ==== | ||
{{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote=''Does not capital punishment amount to cutting off the head to get rid of a headache?''<ref name="HS1J"/><br />Prabhat Ranjan Sarkar}} | {{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote=''Does not capital punishment amount to cutting off the head to get rid of a headache?''<ref name="HS1J"/><br />Prabhat Ranjan Sarkar}} | ||
Even with the best of judges and the best of juries, it cannot be guaranteed that the verdict in every case will be correct. Hence, to offset possible injustice, the [[:wikipedia: | Even with the best of judges and the best of juries, it cannot be guaranteed that the verdict in every case will be correct. Hence, to offset possible injustice, the [[:wikipedia:Correctional system|correctional system]] must be very humane. | ||
According to PROUT, prisons should not be for the purpose of [[:wikipedia:Punishment|punishment]] but rather for the purpose of [[:wikipedia: | According to PROUT, prisons should not be for the purpose of [[:wikipedia:Punishment|punishment]] but rather for the purpose of [[:wikipedia:Rehabilitation (penology)|rehabilitation]]. Doctors quarantine patients with infectious diseases to protect the healthy while trying to effect a cure. So also the correctional system necessarily isolates criminals to protect the rest of society. But the main purpose of the correctional system should be to rehabilitate the prisoners. | ||
PROUT rejects the principle of ''[[:wikipedia: | PROUT rejects the principle of ''[[:wikipedia:Lex talionis|lex talionis]]'' (the law of retaliation, ''an eye for an eye''). In the view of PROUT, a human society that behaves in such fashion stoops to the same level as that of the criminals. According to PROUT, a [[:wikipedia:Civilization|civilized]] society must endeavor to cure criminals of their ailments. The manner of the ''cure'' would therefore depend not only on the severity of the crime but also (and, in some cases, even more) on the [[#Criminology|nature of the criminal]].<ref name="HS1J"/> | ||
=== Law === | === Law === | ||
Law maintains social integrity. Without it, society, to the extent that it survives, is reduced to tyranny.<ref>''Where law ends, tyranny begins.'' [[:wikipedia: | Law maintains social integrity. Without it, society, to the extent that it survives, is reduced to tyranny.<ref>''Where law ends, tyranny begins.'' [[:wikipedia:William Pitt, 1st Earl of Chatham|William Pitt]], Earl of Chatham (1770). "In reply to Lord Mansfield, in relation to the case of John Wilkes". [http://www.classicpersuasion.org/cbo/chatham/chat09.htm The Speeches of Lord Chatham].</ref> Without law, not just our social existence but also our social identity is in jeopardy.<ref>''We live in and by the law. It makes us what we are: citizens and employees and doctors and spouses and people who own things.'' Ronald Dworkin (1986). Preface to ''Law's Empire''. Harvard university Press. ISBN 978-0674518360.</ref> And fundamental to law is the notion of [[#Property rights|property rights]]. This applies regardless of whether a society is capitalist<ref>''One of the most fundamental requirements of a capitalist economic system—and one of the most misunderstood concepts—is a strong system of property rights. For decades social critics in the United States and throughout the Western world have complained that "property" rights too often take precedence over "human" rights, with the result that people are treated unequally and have unequal opportunities. Inequality exists in any society. But the purported conflict between property rights and human rights is a mirage. Property rights are human rights.'' [[:wikipedia:Armen Alchian|Armen Alchian]] (1993). "[http://www.econlib.org/library/enc/PropertyRights.html Property Rights]" in ''The Concise Encyclopedia of Economics", Liberty Fund.</ref> or communist.<ref>''The establishment of property rights is important not only because it affects the distributions of wealth and income, and control, but also because it affects economic behavior. Often it makes a difference whether there is an owner. New hotels in China, regardless of whether they are government-owned or privately owned, are all beautiful when they open. However, five years later, the government-owned ones typically look more than ten years old. And the privately owned ones often still look new.'' [[:wikipedia:Lawrence Lau|Lawrence Lau]] (2006). [http://policydialogue.org/files/events/Lau_Property_Rights.pdf Role of property rights]</ref> | ||
In PROUT, the [[#fp1|first fundamental principle]] is the primary guideline in respect to law and the practical foundation on which the other four principles are constructed. However, the manner in which the first fundamental principle is implemented – the nuances in respect to [[#Social justice|social justice]] – are determined by the theoretical impact of the higher four principles. | In PROUT, the [[#fp1|first fundamental principle]] is the primary guideline in respect to law and the practical foundation on which the other four principles are constructed. However, the manner in which the first fundamental principle is implemented – the nuances in respect to [[#Social justice|social justice]] – are determined by the theoretical impact of the higher four principles. | ||
=== Liberty === | === Liberty === | ||
In respect to [[:wikipedia:Civil liberties|civil liberties]], PROUT operates on the principle of [[:wikipedia:wikt: | In respect to [[:wikipedia:Civil liberties|civil liberties]], PROUT operates on the principle of [[:wikipedia:wikt:live and let live|live and let live]]. PROUT seeks a happy blending of individual freedom and collective interest. In other words, everyone should have full freedom to develop their lives physically, mentally, and spiritually as long as their actions do not hamper the efforts of others or the collectivity in any respect.<ref>Sarkar, Prabhat Ranjan (1959). "The Cosmic Brotherhood" published in ''Idea and Ideology''. [[Ananda Marga Publications]].</ref> | ||
In practice, what this means is that, depending on circumstances, there might be considerable restriction of liberties on the [[:wikipedia: | In practice, what this means is that, depending on circumstances, there might be considerable restriction of liberties on the [[:wikipedia:Physical plane|physical plane]]. But on the [[:wikipedia:Mental plane|mental plane]] and spiritual plane, there would be far greater freedom. The extent of limitation would be based on a broad understanding of [[:wikipedia:Virtue|virtue]] and [[:wikipedia:Vice|vice]]. In the view of PROUT, that which helps society and accelerates the collective progress is virtue; and that which goes against the collective interest is vice.<ref name="ReferenceC"/> | ||
=== Minimum requirements === | === Minimum requirements === | ||
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==== Minimum requirements of life ==== | ==== Minimum requirements of life ==== | ||
According to PROUT, there are five minimum requirements of life for human beings: food, clothing, [[:wikipedia:House|accommodation]], [[:wikipedia: | According to PROUT, there are five minimum requirements of life for human beings: food, clothing, [[:wikipedia:House|accommodation]], [[:wikipedia:Basic education|basic education]], and [[:wikipedia:Medical care|medical care]]. Provision of these minimum requirements of life are not just deemed to be desirable but rather a moral obligation of human society. Though no two beings are exactly the same, all human beings have an equal right to live in a healthy body and with a sound mind. For that, the very least that they require are these five items.<ref>Sarkar, Prabhat Ranjan (1959). ''Problem of the Day''. [[Ananda Marga Publications]].</ref> | ||
==== Minimum requirements according to era ==== | ==== Minimum requirements according to era ==== | ||
Human longings are unlimited. What is considered to be an [[#Amenities|amenity]] today may be viewed as a ''minimum requirement'' tomorrow. For example, consider cellphones. This is a relatively new technology. The [http://www.google.com/patents?id=nO8tAAAAEBAJ&printsec=abstract&zoom=4#v=onepage&q&f=false first patent] to be taken out on a handheld cellphone was in October 1973.<ref name=radiotelsys>[[:wikipedia: | Human longings are unlimited. What is considered to be an [[#Amenities|amenity]] today may be viewed as a ''minimum requirement'' tomorrow. For example, consider cellphones. This is a relatively new technology. The [http://www.google.com/patents?id=nO8tAAAAEBAJ&printsec=abstract&zoom=4#v=onepage&q&f=false first patent] to be taken out on a handheld cellphone was in October 1973.<ref name=radiotelsys>[[:wikipedia:Martin Cooper (inventor)|Martin Cooper]], et al., [http://www.google.com/patents?id=nO8tAAAAEBAJ&dq=martin+cooper "Radio Telephone System"], US Patent number 3,906,166; Filing date: 17 October 1973; Issue date: September 1975; Assignee [[:wikipedia:Motorola|Motorola]]</ref> As of 2014, barely 40 years later, there were almost 7 billion mobile phone subscriptions, equivalent to 95.5% of the global population.<ref>[https://mobiforge.com/research-analysis/global-mobile-statistics-2014-part-a-mobile-subscribers-handset-market-share-mobile-operators#subscribers Global mobile statistics 2014 Part A: Mobile subscribers; handset market share; mobile operators]. ''mobiThinking''. 16 May 2014.</ref> In other words, cellphones have even penetrated the [[:wikipedia:Bottom of the pyramid|bottom of the economic pyramid]], effectively making them what PROUT would deem to be a ''minimum requirement according to era''. In the view of PROUT, human society is not just obliged to provide everyone with the [[#Minimum requirements of life|minimum requirements of life]]. Rather, human society is obliged to provide everyone with whatever may constitute the minimum requirements according to era.<ref>Anandamurti, Shrii Shrii (1962). ''[[Ananda Sutram]]'' (Sutra 5:9). [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> | ||
=== Morality === | === Morality === | ||
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{{Quote|''Remember, humanity's very existence is based on morality; when morality leads human beings to the fullest expression of their finer human qualities, then alone is its practical value fully realized. The concerted effort to bridge the gap between the first expressions of moralism and establishment in universal humanism is called "social progress". And the collective body of those who are engaged in the concerted effort to conquer this gap, I call "[[#Society|society]]".''<ref>Sarkar, Prabhat Ranjan (1959). "Moralism" in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref>}} | {{Quote|''Remember, humanity's very existence is based on morality; when morality leads human beings to the fullest expression of their finer human qualities, then alone is its practical value fully realized. The concerted effort to bridge the gap between the first expressions of moralism and establishment in universal humanism is called "social progress". And the collective body of those who are engaged in the concerted effort to conquer this gap, I call "[[#Society|society]]".''<ref>Sarkar, Prabhat Ranjan (1959). "Moralism" in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref>}} | ||
PROUT distinguishes between ''moralism'' and ''morality'' along philosophical lines. As PROUT uses the term, ''moralism'' corresponds to a natural inclination of human beings to differentiate between right and wrong – an [[:wikipedia: | PROUT distinguishes between ''moralism'' and ''morality'' along philosophical lines. As PROUT uses the term, ''moralism'' corresponds to a natural inclination of human beings to differentiate between right and wrong – an [[:wikipedia:Intuition (psychology)|intuitional]] ethics. Such moralism, whether secular or religious, tends to be somewhat contradictory and impractical. [[:wikipedia:Secular ethics|Secular ethics]] is often hard to pin down due to varying interpretations and a tendency of many or most of the interpretations toward [[:wikipedia:Relativism|relativism]]. On the other hand, [[:wikipedia:Ethics in religion|religious ethics]] is often buried in dogma and hence no easier to pin down than secular ethics. | ||
In contrast, PROUT deems ''morality'' to be a set of ten fixed principles with an innate spiritual quality. Those principles are the [[:wikipedia:Yoga|yogic]] code of ''[[:wikipedia:Yamas|yama]]'' and ''[[:wikipedia:Niyama|niyama]]''. These principles are elucidated by Sarkar in ''A Guide to Human Conduct''.<ref>Anandamurti, Shrii Shrii (1957). ''A Guide to Human Conduct''. [[Ananda Marga Publications]]. ISBN 9788172521035.</ref>{{#tag:ref|In ''A Guide to Human Conduct'', Sarkar asserts that the modern definition of ''[[Ahimsa|ahiḿsá]]'' as nonviolence is a distortion. According to Sarkar, resisting an aggressor (in Samskrta, ''átatáyii'') is not just a right but even an obligation. Had it not been so, Sarkar observes, Krśńa would not have insisted that the Pandavas take up arms against the Kaoravas. Also in ''A Guide to Human Conduct'', Sarkar defines ''[[:wikipedia:Brahmacarya|brahmacarya]]'' as "remaining attached to Brahma (the Supreme Entity)". This is in contrast to the common interpretation of the principle as preservation of semen or celibacy. Sarkar points out that neither the word ''Brahma'' nor the word ''carya'' (a mode of moving) has any relation to semen. Sarkar suggests that this distortion might have been introduced by monks who sought to create a complex in the minds of householders.|group="nb"}} In that book, he presents the purpose of yogic morality as two-fold: | In contrast, PROUT deems ''morality'' to be a set of ten fixed principles with an innate spiritual quality. Those principles are the [[:wikipedia:Yoga|yogic]] code of ''[[:wikipedia:Yamas|yama]]'' and ''[[:wikipedia:Niyama|niyama]]''. These principles are elucidated by Sarkar in ''A Guide to Human Conduct''.<ref>Anandamurti, Shrii Shrii (1957). ''A Guide to Human Conduct''. [[Ananda Marga Publications]]. ISBN 9788172521035.</ref>{{#tag:ref|In ''A Guide to Human Conduct'', Sarkar asserts that the modern definition of ''[[Ahimsa|ahiḿsá]]'' as nonviolence is a distortion. According to Sarkar, resisting an aggressor (in Samskrta, ''átatáyii'') is not just a right but even an obligation. Had it not been so, Sarkar observes, Krśńa would not have insisted that the Pandavas take up arms against the Kaoravas. Also in ''A Guide to Human Conduct'', Sarkar defines ''[[:wikipedia:Brahmacarya|brahmacarya]]'' as "remaining attached to Brahma (the Supreme Entity)". This is in contrast to the common interpretation of the principle as preservation of semen or celibacy. Sarkar points out that neither the word ''Brahma'' nor the word ''carya'' (a mode of moving) has any relation to semen. Sarkar suggests that this distortion might have been introduced by monks who sought to create a complex in the minds of householders.|group="nb"}} In that book, he presents the purpose of yogic morality as two-fold: | ||
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=== Nonviolence === | === Nonviolence === | ||
Violence is commonly defined as any intentional threat or use of physical force that is likely to injure others.<ref name="who.int">Krug et al., [http://www.who.int/violence_injury_prevention/violence/world_report/en/ "World report on violence and health"], [[:wikipedia: | Violence is commonly defined as any intentional threat or use of physical force that is likely to injure others.<ref name="who.int">Krug et al., [http://www.who.int/violence_injury_prevention/violence/world_report/en/ "World report on violence and health"], [[:wikipedia:World Health Organization|World Health Organization]], 2002.</ref> [[:wikipedia:Nonviolence|Nonviolence]] is considered to be the abstention from ''violence'' as part of one's process of [[:wikipedia:Morality|moral conduct]] or [[:wikipedia:Protest|social protest]]. | ||
PROUT insists that the notion of nonviolence as a moral or social imperative is not just wrong but hypocritical.<ref>''The champions of nonviolence (so-called [[:wikipedia:Ahimsa|ahiḿsá]]) have, therefore, to adopt hypocrisy and falsehood whenever they seek to use this so-called ahiḿsá for their purposes. If the people of one country conquer another country by brute force, the people of the defeated nation must use force to regain their freedom. Such a use of force may be crude or subtle; and, as a result, both the body and mind of the conquerors may be hurt. When there is any application of force, it cannot be called nonviolence. Is it not violence if you hurt a person not by your hands but by some other indirect means? Is the boycott movement against a particular nation not violence?'' Anandamurti, Shrii Shrii (1957–1981). ''A Guide to Human Conduct''. [[Ananda Marga Publications]]. ISBN 81–7252–103–0.</ref> PROUT holds that those who would establish [[#Peace|sentient peace]] can never achieve that end through nonviolence.<ref>''Regrettably, it has to be said that those who hold the view that nonviolence means non-application of force can neither establish sentient peace, nor defend their hard-earned freedom. Their declaration of nonviolence may be deceitful, or a diplomatic maneuver to conceal their weaknesses, but it will never be possible to establish sentient peace through this type of approach.'' Sarkar, Prabhat Ranjan (1958). Chapter 15 of ''Problem of the Day''. [[Ananda Marga Publications]].</ref> | PROUT insists that the notion of nonviolence as a moral or social imperative is not just wrong but hypocritical.<ref>''The champions of nonviolence (so-called [[:wikipedia:Ahimsa|ahiḿsá]]) have, therefore, to adopt hypocrisy and falsehood whenever they seek to use this so-called ahiḿsá for their purposes. If the people of one country conquer another country by brute force, the people of the defeated nation must use force to regain their freedom. Such a use of force may be crude or subtle; and, as a result, both the body and mind of the conquerors may be hurt. When there is any application of force, it cannot be called nonviolence. Is it not violence if you hurt a person not by your hands but by some other indirect means? Is the boycott movement against a particular nation not violence?'' Anandamurti, Shrii Shrii (1957–1981). ''A Guide to Human Conduct''. [[Ananda Marga Publications]]. ISBN 81–7252–103–0.</ref> PROUT holds that those who would establish [[#Peace|sentient peace]] can never achieve that end through nonviolence.<ref>''Regrettably, it has to be said that those who hold the view that nonviolence means non-application of force can neither establish sentient peace, nor defend their hard-earned freedom. Their declaration of nonviolence may be deceitful, or a diplomatic maneuver to conceal their weaknesses, but it will never be possible to establish sentient peace through this type of approach.'' Sarkar, Prabhat Ranjan (1958). Chapter 15 of ''Problem of the Day''. [[Ananda Marga Publications]].</ref> | ||
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=== Property rights === | === Property rights === | ||
The nature of [[:wikipedia: | The nature of [[:wikipedia:Property rights|property rights]] is fundamental to [[#Law|legal systems]]. It is also a major distinguishing factor between capitalism and communism. Where capitalism upholds a right to [[:wikipedia:Private property|private property]],<ref>Tormey, Simon. Anti-Capitalism. One World Publications, 2004. p. 10</ref> communism would abolish such a right.{{#tag:ref|[[:wikipedia:Adam Smith|Adam Smith]] considered it a sacred obligation of justice to protect private property.<ref>''The most sacred laws of justice, therefore, those whose violation seems to call loudest for vengeance and punishment, are the laws which guard the life and person of our neighbour; the next are those which guard his property and possessions; and last of all come those which guard what are called his personal rights, or what is due to him from the promises of others.'' Smith, Adam (1759). ''The Theory of Moral Sentiments'', [http://www.econlib.org/library/Smith/smMS2.html#II.II.12 II.II.12]. [[:wikipedia:Library of Economics and Liberty|Library of Economics and Liberty]].</ref> In contrast, [[:wikipedia:Karl Marx|Karl Marx]] and [[:wikipedia:Friedrich Engels|Friedrich Engels]] argued that all private property must be abolished.<ref>''In this sense, the theory of the Communists may be summed up in the single sentence: Abolition of private property.'' Marx, Karl and Engels, Friedrich (1848). ''The Communist Manifesto''</ref>|group="nb"}} PROUT takes a middle ground by accepting a practical [[:wikipedia:Psychology|psychological]] need of living beings to accumulate property (for a sense of security) but asserting that the extent of accumulation should be restricted by society. | ||
The position of PROUT on property rights is modeled on the [[Dāyabhāga]] system of inheritance in [[Bengal]].<ref>''None of the movable or immovable property of this universe belongs to any particular individual; everything is the common patrimony of all, and the Father of all is Brahma. All living beings can enjoy their rightful share of this property, like members of a joint family in the Dáyabhága system.'' Sarkar, Prabhat Ranjan (1959). ''Problem of the Day''. [[Ananda Marga Publications]].</ref> PROUT extends this system by viewing the entire universe as the [[:wikipedia:Property|property]] of a cosmic [[:wikipedia: | The position of PROUT on property rights is modeled on the [[:wikipedia:Dāyabhāga|Dáyabhága]] system of inheritance in [[:wikipedia:Bengal|Bengal]].<ref>''None of the movable or immovable property of this universe belongs to any particular individual; everything is the common patrimony of all, and the Father of all is Brahma. All living beings can enjoy their rightful share of this property, like members of a joint family in the Dáyabhága system.'' Sarkar, Prabhat Ranjan (1959). ''Problem of the Day''. [[Ananda Marga Publications]].</ref> PROUT extends this system by viewing the entire universe as the [[:wikipedia:Property|property]] of a cosmic [[:wikipedia:Creator deity|Creator]]. Accordingly, the created beings (''children'' of a living cosmic ''parent'') cannot own anything – they can only utilize things, individually and collectively.{{#tag:ref|[[:wikipedia:Karl Marx|Karl Marx]] and [[:wikipedia:Friedrich Engels|Friedrich Engels]] describe such a system as [[:wikipedia:Primitive communism|primitive communism]]<ref>Scott, John; Marshall, Gordon (2007). ''A Dictionary of Sociology''. USA: Oxford University Press. ISBN 978-0-19-860987-2.</ref> in that it is common to early [[:wikipedia:Hunter-gatherer society|hunter-gatherer societies]]. It may be argued that their analysis was incomplete or erroneous. They conceived of such a system operating only at a subsistence level (the basic requirements of life). PROUT, on the other hand, also takes into account the need for a regulated distribution of [[#Amenities|amenities]].|group="nb"}} PROUT asserts that the extent of any [[:wikipedia:Usufruct|usufruct]] should be determined by [[#Society|society]], which acts ''[[:wikipedia:In loco parentis|in loco parentis]]''. Excessive accumulation of wealth tends to restrict the happiness and welfare of others. Hence, that is deemed to be "flagrantly antisocial".<ref>[[Prabhat Ranjan Sarkar|Anandamurti, Shrii Shrii]] (1962). ''Ananda Sutram'', Sutra 5:12. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> | ||
=== Revolution === | === Revolution === | ||
[[File:PROUT Paradigm for Revolution.jpg|thumb|According to PROUT, there are two styles of revolution.]] | [[File:PROUT Paradigm for Revolution.jpg|thumb|According to PROUT, there are two styles of revolution.]] | ||
Many forms of [[#Change|social change]] commonly pass for revolution. In the sphere of politics, two types of change that are often described as revolution are: | Many forms of [[#Change|social change]] commonly pass for revolution. In the sphere of politics, two types of change that are often described as revolution are: | ||
* [[:wikipedia: | * [[:wikipedia:Coup d'état|Palatial change]] (sometimes called a ''palace coup'' or ''coup d'état'') | ||
* Pyramidal change (sometimes called a ''people's revolution'' or a ''bureaucratic reshuffle'') | * Pyramidal change (sometimes called a ''people's revolution'' or a ''bureaucratic reshuffle'') | ||
In both of these two types of change, the condition of the common people remains largely the same. In the former case, palatial change, the shift is only at the top level of government. In the latter case, the shift is mainly in respect to middle-level management. In the former case, power is often captured through an extralegal process. In the latter case, power is often captured through a democratic process. As neither of these types of change tend to bring much improvement in the standard of living of the [[:wikipedia:Commoner|common people]] (the masses), PROUT does not view them as progressive or even ''revolutionary''. | In both of these two types of change, the condition of the common people remains largely the same. In the former case, palatial change, the shift is only at the top level of government. In the latter case, the shift is mainly in respect to middle-level management. In the former case, power is often captured through an extralegal process. In the latter case, power is often captured through a democratic process. As neither of these types of change tend to bring much improvement in the standard of living of the [[:wikipedia:Commoner|common people]] (the masses), PROUT does not view them as progressive or even ''revolutionary''. | ||
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PROUT defines ''sadvipras'' as those ''spiritual revolutionaries'' who, while strictly adhering to the principles of [[#Morality|morality]], work relentlessly and systematically to achieve [[#Progressive|progressive]] changes for human elevation.<ref>Sarkar, Prabhat Ranjan (1959). "The Place of Sadvipras in the Samaja Cakra" in ''Idea and Ideology''. [[Ananda Marga Publications]]. ISBN 81–7252–001–8.</ref> Sadvipras are not a social class – neither economically nor socially. They come from all walks of life and all backgrounds. Sadvipras are not ''appointed''. Rather, they are ''recognized'' by their "exemplary conduct, selfless service, dutifulness, and moral integrity".<ref name="Sarkar, Prabhat Ranjan 1969">Sarkar, Prabhat Ranjan (1969). "Sadvipra Boards" published in ''PROUT in a Nutshell Volume 4 Part 18''. [[Ananda Marga Publications]].</ref> | PROUT defines ''sadvipras'' as those ''spiritual revolutionaries'' who, while strictly adhering to the principles of [[#Morality|morality]], work relentlessly and systematically to achieve [[#Progressive|progressive]] changes for human elevation.<ref>Sarkar, Prabhat Ranjan (1959). "The Place of Sadvipras in the Samaja Cakra" in ''Idea and Ideology''. [[Ananda Marga Publications]]. ISBN 81–7252–001–8.</ref> Sadvipras are not a social class – neither economically nor socially. They come from all walks of life and all backgrounds. Sadvipras are not ''appointed''. Rather, they are ''recognized'' by their "exemplary conduct, selfless service, dutifulness, and moral integrity".<ref name="Sarkar, Prabhat Ranjan 1969">Sarkar, Prabhat Ranjan (1969). "Sadvipra Boards" published in ''PROUT in a Nutshell Volume 4 Part 18''. [[Ananda Marga Publications]].</ref> | ||
Sadvipras serve two main roles in relation to the [[#Social cycle|social cycle]]<ref>''Cakrakendre sadvipráh cakraniyantrakáh. [Located in the nucleus of the social cycle, sadvipras control the social cycle.]'' Anandamurti, Shrii Shrii (1962). Sutra 5:2 of ''Ananda Sutram''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> | Sadvipras serve two main roles in relation to the [[#Social cycle|social cycle]]:<ref>''Cakrakendre sadvipráh cakraniyantrakáh. [Located in the nucleus of the social cycle, sadvipras control the social cycle.]'' Anandamurti, Shrii Shrii (1962). Sutra 5:2 of ''Ananda Sutram''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> | ||
* When an era decays to a state of rapacious exploitation by the dominant sociopsychic class, the sadvipras apply requisite force to rotate the social cycle to a subsequent era, typically the next era. | * When an era decays to a state of rapacious exploitation by the dominant sociopsychic class, the sadvipras apply requisite force to rotate the social cycle to a subsequent era, typically the next era. | ||
* When a particular [[#Administration|administration]] in any era becomes corrupt, the sadvipras apply requisite force to replace the persons in power.{{#tag:ref|As Sarkar observes, the [[#shudras|shudra era]] is always short-lived. Unskilled laborers have no aptitude for or interest in managing society. Hence, the only role of sadvipras in a shudra era is to rotate the social cycle to a subsequent era, typically the [[#ksatriyas|ksatriya era]].<ref>Sarkar, Prabhat Ranjan (1967). ''Human Society Part 2''. [[Ananda Marga Publications]].</ref>|group="nb"}} So, for example, if a particular administration in an early capitalist era becomes exploitative, the sadvipras might contest elections to replace that administration.<ref>Sarkar, Prabhat Ranjan (1959). "The Place of Sadvipras in the Samaja Cakra" in ''Idea and Ideology''. [[Ananda Marga Publications]]. ISBN 81–7252–001–8.</ref> | * When a particular [[#Administration|administration]] in any era becomes corrupt, the sadvipras apply requisite force to replace the persons in power.{{#tag:ref|As Sarkar observes, the [[#shudras|shudra era]] is always short-lived. Unskilled laborers have no aptitude for or interest in managing society. Hence, the only role of sadvipras in a shudra era is to rotate the social cycle to a subsequent era, typically the [[#ksatriyas|ksatriya era]].<ref>Sarkar, Prabhat Ranjan (1967). ''Human Society Part 2''. [[Ananda Marga Publications]].</ref>|group="nb"}} So, for example, if a particular administration in an early capitalist era becomes exploitative, the sadvipras might contest elections to replace that administration.<ref>Sarkar, Prabhat Ranjan (1959). "The Place of Sadvipras in the Samaja Cakra" in ''Idea and Ideology''. [[Ananda Marga Publications]]. ISBN 81–7252–001–8.</ref> | ||
In the literature of PROUT, especially when critiquing the drawbacks of [[#Political democracy|political democracy]], there is often mention of ''dictatorship of sadvipras''. However, PROUT has a qualified concept of such dictatorship. As individual dictatorship is extremely risky, PROUT rejects it on principle.<ref>Sarkar, Prabhat Ranjan (1959). Chapter 5 of ''Discourses on PROUT''. [[Ananda Marga Publications]].</ref> Instead, the dictatorship of sadvipras would take the form of a benevolent [[:wikipedia:Oligarchy|oligarchy]]. In an [[#Ideal society"|ideal society]], there would be a sufficient number of sadvipras to manage collective affairs through various boards, both governmental and non-governmental, operating [[:wikipedia:Hierarchy|hierarchically]] in all key areas (arts, education, justice, economics, and so on). The ''[[:wikipedia: | In the literature of PROUT, especially when critiquing the drawbacks of [[#Political democracy|political democracy]], there is often mention of ''dictatorship of sadvipras''. However, PROUT has a qualified concept of such dictatorship. As individual dictatorship is extremely risky, PROUT rejects it on principle.<ref>Sarkar, Prabhat Ranjan (1959). Chapter 5 of ''Discourses on PROUT''. [[Ananda Marga Publications]].</ref> Instead, the dictatorship of sadvipras would take the form of a benevolent [[:wikipedia:Oligarchy|oligarchy]]. In an [[#Ideal society"|ideal society]], there would be a sufficient number of sadvipras to manage collective affairs through various boards, both governmental and non-governmental, operating [[:wikipedia:Hierarchy|hierarchically]] in all key areas (arts, education, justice, economics, and so on). The ''[[:wikipedia:Separation of powers|trias politica]]'' principle would apply by having separate boards for the executive, legislative, and judicial branches. There would also be a supreme board of sadvipras, having the dual role of prescribing top-level policy and supervising the activities of all lower-level boards.<ref name="Sarkar, Prabhat Ranjan 1969"/> In this system, board membership would be ''selecto-electional''. In the synthetic portion (boards that [[:wikipedia:Ratification|ratify]] policy), membership would be [[:wikipedia:Election|electional]]. In the analytic portion (boards that execute official policy), membership would be selectional.<ref>Sarkar, Prabhat Ranjan (1959). Chapter 5 of ''Discourses on PROUT''. [[Ananda Marga Publications]].</ref> | ||
=== Science and technology === | === Science and technology === | ||
{{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote=''Science should always be cultivated with a sentient motive. The collective welfare of living beings will remain a distant dream unless science and worldly power are fully controlled by sentient people.''<ref>Anandamurti, Shrii Shrii (1956). Chapter 29 "Science and Society" of ''Caryacarya Part 1''. [[Ananda Marga Publications]].</ref><br />Shrii Shrii Anandamurti}} | {{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote=''Science should always be cultivated with a sentient motive. The collective welfare of living beings will remain a distant dream unless science and worldly power are fully controlled by sentient people.''<ref>Anandamurti, Shrii Shrii (1956). Chapter 29 "Science and Society" of ''Caryacarya Part 1''. [[Ananda Marga Publications]].</ref><br />Shrii Shrii Anandamurti}} | ||
The stand of PROUT on science and technology is highly supportive. Sarkar asserts that [[#Progressive|progress]] is not consistent with the use of outdated technology. He insists that society must overcome all obstacles, big or small, that arise from adopting progressive ideas and modern technology.<ref>Anandamurti, Shrii Shrii (1962). Sutra 5:16 of ''Ananda Sutram''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> So, for example, in respect to industry and agriculture, PROUT endorses utilization of the latest technology. Under PROUT, such type of [[:wikipedia: | The stand of PROUT on science and technology is highly supportive. Sarkar asserts that [[#Progressive|progress]] is not consistent with the use of outdated technology. He insists that society must overcome all obstacles, big or small, that arise from adopting progressive ideas and modern technology.<ref>Anandamurti, Shrii Shrii (1962). Sutra 5:16 of ''Ananda Sutram''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> So, for example, in respect to industry and agriculture, PROUT endorses utilization of the latest technology. Under PROUT, such type of [[:wikipedia:Rationalization (economics)|rationalization]] would not increase unemployment. Rather, full employment would be sustained by reducing working hours commensurate with the increased output resulting from the introduction of more efficient methods and means of production.<ref name="Sarkar, Prabhat Ranjan 1979"/> | ||
The stand of PROUT in relation to science and technology is comprehensive. According to PROUT, no dogma or superstition should stand in the way of humanity's individual and collective, physical, mental, and spiritual advancement.<ref>''Dogma seals the future of the human intellect. So the man, the spiritual aspirant, who wants to establish himself in the supreme stance, must fight against dogmas. In the realms of philosophy, economics, history, archaeology, sociology and all other branches of science and humanities, dogma is a dangerous factor.'' Sarkar, Prabhat Ranjan (1979). "Dogma – No More" published in ''A Few Problems Solved Part 4''. [[Ananda Marga Publications]].</ref> | The stand of PROUT in relation to science and technology is comprehensive. According to PROUT, no dogma or superstition should stand in the way of humanity's individual and collective, physical, mental, and spiritual advancement.<ref>''Dogma seals the future of the human intellect. So the man, the spiritual aspirant, who wants to establish himself in the supreme stance, must fight against dogmas. In the realms of philosophy, economics, history, archaeology, sociology and all other branches of science and humanities, dogma is a dangerous factor.'' Sarkar, Prabhat Ranjan (1979). "Dogma – No More" published in ''A Few Problems Solved Part 4''. [[Ananda Marga Publications]].</ref> | ||
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PROUT advocates the launching of social movements throughout the world for the purpose of establishing self-sufficient socioeconomic zones. According to Sarkar, the maxim of those movements should be: ''Know the area, prepare the plan, and serve the people.'' In other words, each socioeconomic zone should craft and implement its own developmental programs, based on factors like natural resources, topography, river systems, cultural conditions, communications, and industrial potential.<ref>Sarkar, Prabhat Ranjan (1979). "Socioeconomic Groupifications" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> | PROUT advocates the launching of social movements throughout the world for the purpose of establishing self-sufficient socioeconomic zones. According to Sarkar, the maxim of those movements should be: ''Know the area, prepare the plan, and serve the people.'' In other words, each socioeconomic zone should craft and implement its own developmental programs, based on factors like natural resources, topography, river systems, cultural conditions, communications, and industrial potential.<ref>Sarkar, Prabhat Ranjan (1979). "Socioeconomic Groupifications" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> | ||
According to PROUT, if a significant part of the production of a socioeconomic zone is misutilized or if the capital of a socioeconomic zone is exported, the zone cannot prosper. Therefore, there should be maximum utilization of all [[:wikipedia:Resources|resources]] and no drainage of [[:wikipedia: | According to PROUT, if a significant part of the production of a socioeconomic zone is misutilized or if the capital of a socioeconomic zone is exported, the zone cannot prosper. Therefore, there should be maximum utilization of all [[:wikipedia:Resources|resources]] and no drainage of [[:wikipedia:Capital (economics)|capital]].<ref>Sarkar, Prabhat Ranjan (1979). "Socioeconomic Groupifications" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> | ||
=== Social cycle === | === Social cycle === | ||
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The PROUT concept of social motivity is cyclic. According to PROUT, society is always dominated by a sociopsychic class, and that sociopsychic class eventually gets replaced by another sociopsychic class. In a normal rotation of the social cycle, society moves from a proletariat era (dominated by mass psychology) to a warrior era to an intellectual era to a capitalist era. At the end of the capitalist era there is a proletariat [[#Revolution|revolution]] (led by a lumpen proletariat consisting of persons with warrior or intellectual psychology forced to work as ordinary laborers). After this revolution, the second rotation of the social cycle begins with a brief period of chaotic anarchy that is soon brought under control when the warriors who led the revolution take power, and the second warrior era begins. In this scheme, there is also scope for backward movement through counter-evolution and counter-revolution, but those phases are generally short-lived.<ref>Sarkar, Prabhat Ranjan (1959). ''Human Society Part 2''. [[Ananda Marga Publications]].</ref> | The PROUT concept of social motivity is cyclic. According to PROUT, society is always dominated by a sociopsychic class, and that sociopsychic class eventually gets replaced by another sociopsychic class. In a normal rotation of the social cycle, society moves from a proletariat era (dominated by mass psychology) to a warrior era to an intellectual era to a capitalist era. At the end of the capitalist era there is a proletariat [[#Revolution|revolution]] (led by a lumpen proletariat consisting of persons with warrior or intellectual psychology forced to work as ordinary laborers). After this revolution, the second rotation of the social cycle begins with a brief period of chaotic anarchy that is soon brought under control when the warriors who led the revolution take power, and the second warrior era begins. In this scheme, there is also scope for backward movement through counter-evolution and counter-revolution, but those phases are generally short-lived.<ref>Sarkar, Prabhat Ranjan (1959). ''Human Society Part 2''. [[Ananda Marga Publications]].</ref> | ||
This theory of four classes has a superficial similarity to the Hindu caste system of ''[[:wikipedia: | This theory of four classes has a superficial similarity to the Hindu caste system of ''[[:wikipedia:Varnashrama dharma|varnashrama]]''. The [[Samskrta]] terminology that Sarkar uses to describe the rotation of the social cycle is almost the same. However, instead of treating the four ''varnas'' (literally ''colors'') as castes (derived from religious dogma found in the ''[[:wikipedia:Rigveda|Rigveda]]''), Sarkar treats the varnas as sociopsychic classes. | ||
* {{anchor|shudras}}'''Shudras''' (unskilled laborers, the masses) have a bread-and-butter psychology. They tend to work only at the behest of others. Their mental color is blackish. | * {{anchor|shudras}}'''Shudras''' (unskilled laborers, the masses) have a bread-and-butter psychology. They tend to work only at the behest of others. Their mental color is blackish. | ||
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* {{anchor|vaeshyas}}'''Vaeshyas''' (capitalists) like to produce goods and services. They become businessmen, entrepreneurs, manufacturers, agriculturalists, and so on. Their mental color is yellowish.{{#tag:ref|At least one prominent writer on the subject of the PROUT concept of social cycle<ref>[[Ravi Batra|Batra, Ravi]] (1978). The Downfall of Capitalism and Communism: A New Study of History. London: McMillan. p. 2. ISBN 0-333-21645-8</ref> has interpreted the term ''vaeshya'' to mean ''acquisitor''. This interpretation may have been derived from the glossary created by the editors of Sarkar's ''Human Society Part 2''. In that glossary, the editors define ''vaeshya'' as "a person of acquisitive mentality, a member of the capitalist social class". However, the actual meaning of the [[Samskrta]] word ''vaeshya'' is not so much ''acquisitor'' as ''producer''. [[:wikipedia:Monier-Williams|Monier-Williams]] translates the Samskrta word (''vaizya'' (HK1)) as "a man who settles on the soil, a peasant, or 'working man', agriculturist, man of the third class or caste (whose business was trade as well as agriculture)". Most commonly, the Samskrta word ''vaeshya'' is translated as ''homesteader'' or ''settler''. Sarkar adheres to this same definition of ''vaeshya'' or the spirit thereof by using the term to refer to capitalists, meaning thereby ''producers'' and not ''acquisitors''.<ref>''Vaeshya means producer, manufacturer. That is, agriculturists (a farmer is an agriculturist), factory laborers, technicians – they are all vaeshyas. And shudra – the unskilled laborer, or one who does nothing, or wastes his or her time, or depends on others. They are all shudras.'' Anandamurti, Shrii Shrii (1971). "Twice Born" published in ''Ananda Vacanamrtam Part 30''. [[Ananda Marga Publications]].</ref> |group="nb"}} | * {{anchor|vaeshyas}}'''Vaeshyas''' (capitalists) like to produce goods and services. They become businessmen, entrepreneurs, manufacturers, agriculturalists, and so on. Their mental color is yellowish.{{#tag:ref|At least one prominent writer on the subject of the PROUT concept of social cycle<ref>[[Ravi Batra|Batra, Ravi]] (1978). The Downfall of Capitalism and Communism: A New Study of History. London: McMillan. p. 2. ISBN 0-333-21645-8</ref> has interpreted the term ''vaeshya'' to mean ''acquisitor''. This interpretation may have been derived from the glossary created by the editors of Sarkar's ''Human Society Part 2''. In that glossary, the editors define ''vaeshya'' as "a person of acquisitive mentality, a member of the capitalist social class". However, the actual meaning of the [[Samskrta]] word ''vaeshya'' is not so much ''acquisitor'' as ''producer''. [[:wikipedia:Monier-Williams|Monier-Williams]] translates the Samskrta word (''vaizya'' (HK1)) as "a man who settles on the soil, a peasant, or 'working man', agriculturist, man of the third class or caste (whose business was trade as well as agriculture)". Most commonly, the Samskrta word ''vaeshya'' is translated as ''homesteader'' or ''settler''. Sarkar adheres to this same definition of ''vaeshya'' or the spirit thereof by using the term to refer to capitalists, meaning thereby ''producers'' and not ''acquisitors''.<ref>''Vaeshya means producer, manufacturer. That is, agriculturists (a farmer is an agriculturist), factory laborers, technicians – they are all vaeshyas. And shudra – the unskilled laborer, or one who does nothing, or wastes his or her time, or depends on others. They are all shudras.'' Anandamurti, Shrii Shrii (1971). "Twice Born" published in ''Ananda Vacanamrtam Part 30''. [[Ananda Marga Publications]].</ref> |group="nb"}} | ||
Again, the four varnas (classes) that PROUT deems to alternately dominate the social cycle are not merely physical occupations. Accordingly, it would not be appropriate to assume that just because a soldier happens to be the political leader of a nation, that nation is necessarily undergoing a warrior era. These varnas represent a sociopsychic state, a condition of the collective mentality. Perhaps the easiest way to determine the current varna is to infer it from contemporary cultural expressions like the style of parades, music, art, sculpture, and architecture. For example, in an era dominated by warrior mentality, public celebrations are likely to feature a [[:wikipedia: | Again, the four varnas (classes) that PROUT deems to alternately dominate the social cycle are not merely physical occupations. Accordingly, it would not be appropriate to assume that just because a soldier happens to be the political leader of a nation, that nation is necessarily undergoing a warrior era. These varnas represent a sociopsychic state, a condition of the collective mentality. Perhaps the easiest way to determine the current varna is to infer it from contemporary cultural expressions like the style of parades, music, art, sculpture, and architecture. For example, in an era dominated by warrior mentality, public celebrations are likely to feature a [[:wikipedia:Military parade|military parade]], sometimes displaying newly developed weaponry. In an era dominated by intellectual mentality, public celebrations are likely to feature artistic expressions of a high caliber (for example, an uplifting dramatic presentation or a concert of classical music). In an era dominated by capitalist mentality, public celebrations are likely to feature more worldly enjoyments (for example, popular music, new technology, and [[:wikipedia:Fireworks|fireworks]]). There are other tell-tale signs of the social mentality. For example, a society that is highly regimented is likely to be undergoing a warrior era. | ||
=== Social justice === | === Social justice === | ||
{{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote=''No one, through their thoughts, words or actions, should ever condone injustice... Although I have said this before, I will say it again: seventy-five per cent of the evils in society are the result of the injustices that people commit against each other.''<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref><br />Prabhat Ranjan Sarkar}} | {{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote=''No one, through their thoughts, words or actions, should ever condone injustice... Although I have said this before, I will say it again: seventy-five per cent of the evils in society are the result of the injustices that people commit against each other.''<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref><br />Prabhat Ranjan Sarkar}} | ||
In other social systems (notably capitalism and communism), [[:wikipedia: | In other social systems (notably capitalism and communism), [[:wikipedia:Vested interests|vested interests]] have thwarted the establishment of a fully [[:wikipedia:Egalitarianism|egalitarian]] society. PROUT would remedy that situation by giving no scope for the harmful influence of [[:wikipedia:Selfishness|selfishness]]. According to PROUT, there should be no discrimination, no favoritism, in respect to rights except in so far as it is necessary to inspire some people to undertake activities that would directly benefit society or as a temporary reward for distinguished service.<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref> | ||
PROUT would educate all people regarding their rights in every sphere of life and simultaneously encourage everyone to fully exercise those rights. Per the [[#fp3|third fundamental principle]] of PROUT, everyone should get maximum opportunity for development. | PROUT would educate all people regarding their rights in every sphere of life and simultaneously encourage everyone to fully exercise those rights. Per the [[#fp3|third fundamental principle]] of PROUT, everyone should get maximum opportunity for development. | ||
According to PROUT, every individual has a birthright (for humans, also known as a [[:wikipedia: | According to PROUT, every individual has a birthright (for humans, also known as a [[:wikipedia:Human rights|human right]]) to share in all of the world's resources. However, PROUT observes that no two entities of this universe are identical.<ref>Anandamurti, Shrii Shrii (1962). Sutra 5:8 of ''[[Ananda Sutram]]''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref> Hence, PROUT makes no attempt to cast everyone or everything in the same mold. So, for example, with respect to [[:wikipedia:Distributive justice|distributive justice]], PROUT would implement an equitable distribution, not an equal distribution. After ensuring an equal provision of the [[#Minimum requirements according to era|minimum requirements]] to all, PROUT would promote an unrelenting effort to continually reduce the gap between the rich and the poor, the privileged and the underprivileged, through a judicious allocation of [[#Amenities|amenities]]. With this dynamic, PROUT expects to continually raise the [[:wikipedia:Standard of living|standard of living]] for everyone. | ||
PROUT does not neglect or spurn anyone. Even the most rapacious exploiters – even [[:wikipedia: | PROUT does not neglect or spurn anyone. Even the most rapacious exploiters – even [[:wikipedia:Occupy Wall Street#.22We are the 99.25.22|the 1%]] – are included within the ''universal family'' envisioned by PROUT. According to PROUT, human society must go forward unitedly along the path of welfare, helping everyone to be a good citizen and an ideal human being. Treating anyone as an outcast or harboring feelings of revenge would, in the vision of PROUT, only hamper the path of progress. | ||
=== Social vitality === | === Social vitality === | ||
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''A Few Problems Solved Part 3''</ref>}} | ''A Few Problems Solved Part 3''</ref>}} | ||
Generally speaking, PROUT views society in a similar way to [[neohumanism]]. In other words, PROUT uses the term ''society'' in an inclusive fashion, not just of human beings but of all living beings. When considering only the human race, PROUT commonly terms that as ''[[:wikipedia: | Generally speaking, PROUT views society in a similar way to [[neohumanism]]. In other words, PROUT uses the term ''society'' in an inclusive fashion, not just of human beings but of all living beings. When considering only the human race, PROUT commonly terms that as ''[[:wikipedia:Human society|human society]]''. As with neohumanism, the perspective of PROUT on society is of an integral being that is [[:wikipedia:Synergy|synergistic]] in that it is more than the sum of its parts. From the perspective of PROUT, every society has a collective body, mind, and spiritual bearing.<ref>''Society must ensure the maximum development of the collective body, collective mind and collective spirit.'' Anandamurti, Shrii Shrii (1962). Purport to Sutra 5:14 of ''Ananda Sutram''. [[Ananda Marga Publications]]. ISBN 81–7252–027–1.</ref>{{#tag:ref|Strictly speaking, PROUT also views the individual human as a collective being. It too is a synergistic composite of numerous cells.<ref>Anandamurti, Shrii Shrii (1987). "Physical Propulsion, Psychic Propensities and Spiritual Attainment", published in ''Subhasita Samgraha Part 18. [[Ananda Marga Publications]].</ref>|group="nb"}} | ||
=== Socioeconomic zones === | === Socioeconomic zones === | ||
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=== Unemployment === | === Unemployment === | ||
PROUT considers provision of the [[#Minimum requirements of life|minimum requirements of life]] to be a basic right of all citizens and the paramount obligation of society. This end may best be achieved through guaranteed employment (as opposed to welfare handouts). Hence, consonant with the objectives of economic [[#Economic democracy|decentralization]] and [[#Self-sufficiency|self-sufficiency]], PROUT seeks 100% employment for the local people (and not the somewhat lower standard of [[:wikipedia: | PROUT considers provision of the [[#Minimum requirements of life|minimum requirements of life]] to be a basic right of all citizens and the paramount obligation of society. This end may best be achieved through guaranteed employment (as opposed to welfare handouts). Hence, consonant with the objectives of economic [[#Economic democracy|decentralization]] and [[#Self-sufficiency|self-sufficiency]], PROUT seeks 100% employment for the local people (and not the somewhat lower standard of [[:wikipedia:Full employment|full employment]]). | ||
PROUT defines ''local people'' as those who have merged their individual socioeconomic interests with the socioeconomic interests of the socioeconomic zone where they live. Here, there is no consideration of race, creed, sex, language, birthplace, and so on. The only concern is identification with the socioeconomic zone. Those who earn their livelihood in one socioeconomic zone but regularly spend their earnings in another socioeconomic zone would be deemed outsiders, non-local people; because such conduct is contrary to the interests of the socioeconomic zone in which they are employed. It undermines the economic development of the zone by draining capital from it. Accordingly, PROUT would give preference to local people over outsiders in respect to job opportunities.<ref>Sarkar, Prabhat Ranjan (1984). "Socio-Economic Movements" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> | PROUT defines ''local people'' as those who have merged their individual socioeconomic interests with the socioeconomic interests of the socioeconomic zone where they live. Here, there is no consideration of race, creed, sex, language, birthplace, and so on. The only concern is identification with the socioeconomic zone. Those who earn their livelihood in one socioeconomic zone but regularly spend their earnings in another socioeconomic zone would be deemed outsiders, non-local people; because such conduct is contrary to the interests of the socioeconomic zone in which they are employed. It undermines the economic development of the zone by draining capital from it. Accordingly, PROUT would give preference to local people over outsiders in respect to job opportunities.<ref>Sarkar, Prabhat Ranjan (1984). "Socio-Economic Movements" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref> | ||
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=== Women's rights === | === Women's rights === | ||
{{main|Women's rights}} | |||
{{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote='' The difference in natural and biological characteristics between men and women speaks only of coordinated cooperation, not of subordinated cooperation... Let women be the vanguard of a new revolution which humanity must achieve for a glorious tomorrow.''<ref name="Sarkar, Prabhat Ranjan 1981">Sarkar, Prabhat Ranjan (1981). "Women's Rights" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref><br />Prabhat Ranjan Sarkar}} | {{Quote box|width=220px|bgcolor=#c6dbf7|align=right|quote='' The difference in natural and biological characteristics between men and women speaks only of coordinated cooperation, not of subordinated cooperation... Let women be the vanguard of a new revolution which humanity must achieve for a glorious tomorrow.''<ref name="Sarkar, Prabhat Ranjan 1981">Sarkar, Prabhat Ranjan (1981). "Women's Rights" published in ''A Few Problems Solved Part 9''. [[Ananda Marga Publications]].</ref><br />Prabhat Ranjan Sarkar}} | ||
Sarkar observes that in every sphere of life, men have either restricted the rights of women or made the exercise of those rights subject to men's whims. According to Sarkar, this bias is not innate to human beings. Primitive humans did not behave like this nor is such conduct so blatant in the more primitive societies of the modern world. Rather, this is a condition that has evolved over history, beginning with a voluntary ceding of rights to men by women and a gradually increasing abuse of those rights by men. Today, with women repudiating this arrangement, Sarkar argues that it is not up to men to grant women's rights but rather to recognize women's rights.<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref> | Sarkar observes that in every sphere of life, men have either restricted the rights of women or made the exercise of those rights subject to men's whims. According to Sarkar, this bias is not innate to human beings. Primitive humans did not behave like this nor is such conduct so blatant in the more primitive societies of the modern world. Rather, this is a condition that has evolved over history, beginning with a voluntary ceding of rights to men by women and a gradually increasing abuse of those rights by men. Today, with women repudiating this arrangement, Sarkar argues that it is not up to men to grant women's rights but rather to recognize women's rights.<ref>Sarkar, Prabhat Ranjan (1959). "Social Justice" published in ''Human Society Part 1''. [[Ananda Marga Publications]].</ref> | ||
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=== World government === | === World government === | ||
With advances in technology, especially [[:wikipedia: | With advances in technology, especially [[:wikipedia:Information and communications technology|communications]], there is a sense that the world is shrinking. Today, after witnessing two world wars in the first half of the twentieth century, it is clear to many that all nations are interconnected. Hence, the spirit of [[Neohumanism#Internationalism|internationalism]] emerged and took practical shape in the form of the [[:wikipedia:League of Nations|League of Nations]] and subsequently the [[:wikipedia:United Nations|United Nations]]. PROUT, however, does not support [[:wikipedia:Internationalism (politics)|internationalism]]. PROUT insists on [[Neohumanism#Universalism|universalism]]. Consonant with that stand, PROUT seeks the formation of a [[:wikipedia:World government|world government]].<ref>Sarkar, Prabhat Ranjan (1959). ''Problem of The Day''. [[Ananda Marga Publications]].</ref> | ||
According to Sarkar, the main obstacle in the formation of a world government is not popular skepticism or divergent national interests. Rather, the main obstacle is the vested interest of national leaders, who fear a consequent loss of power. Nevertheless, to allay fears in the minds of the people, PROUT proposes a gradual implementation of the world government with a [[:wikipedia:Bicameralism|two-house system]] to continue for an indefinite period. The lower house would be elected on the basis of population, and the upper house would be elected country-wise. The lower house would propose legislation, and the upper house would have to ratify it. | According to Sarkar, the main obstacle in the formation of a world government is not popular skepticism or divergent national interests. Rather, the main obstacle is the vested interest of national leaders, who fear a consequent loss of power. Nevertheless, to allay fears in the minds of the people, PROUT proposes a gradual implementation of the world government with a [[:wikipedia:Bicameralism|two-house system]] to continue for an indefinite period. The lower house would be elected on the basis of population, and the upper house would be elected country-wise. The lower house would propose legislation, and the upper house would have to ratify it. | ||
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==== Global language and script ==== | ==== Global language and script ==== | ||
Although PROUT deems all languages worthy of equal respect, still a global [[:wikipedia: | Although PROUT deems all languages worthy of equal respect, still a global [[:wikipedia:Lingua franca|lingua franca]] is required for the sake of better communications. Currently, English is the global language, but in future that may change. In the view of PROUT, the language that is most widely spoken in the world should be accepted as the global language. | ||
With respect to [[#Education|education]], the global language should be taught in all primary and secondary schools as a compulsory second language (after the local language). As far as possible, higher education should be imparted exclusively in the global language.<ref>Sarkar, Prabhat Ranjan (1986). "Quadridimensional Economy" published in ''A Few Problems Solved Part 7''. [[Ananda Marga Publications]].</ref> | With respect to [[#Education|education]], the global language should be taught in all primary and secondary schools as a compulsory second language (after the local language). As far as possible, higher education should be imparted exclusively in the global language.<ref>Sarkar, Prabhat Ranjan (1986). "Quadridimensional Economy" published in ''A Few Problems Solved Part 7''. [[Ananda Marga Publications]].</ref> | ||
Though somewhat less important, a global [[:wikipedia:Alphabet|script]] is also advocated by PROUT. According to Sarkar, [[:wikipedia: | Though somewhat less important, a global [[:wikipedia:Alphabet|script]] is also advocated by PROUT. According to Sarkar, [[:wikipedia:Latin script|Latin script]] is currently the most scientific, and therefore it should be adopted. That script may or may not be used in connection with local languages, depending on the will of the people; but everyone should be encouraged to learn the global script. To facilitate that, the global language should be taught using the global script.<ref>Sarkar, Prabhat Ranjan (1959). ''Problem of The Day''. [[Ananda Marga Publications]].</ref> | ||
== Activities == | == Activities == | ||
Sarkar established an organization known as [[Proutist Universal]], specifically for the promotion of PROUT ideals. Among the activities of Proutist Universal are the publication of news and views (through various media) and the establishment of five federations: | Prabhat Ranjan Sarkar established an organization known as [[Proutist Universal]], specifically for the promotion of PROUT ideals. Among the activities of Proutist Universal are the publication of news and views (through various media) and the establishment of five federations: | ||
* [[Universal Proutist Farmers Federation]] (UPFF) | * [[Universal Proutist Farmers Federation]] (UPFF) | ||
* [[Universal Proutist Intellectuals Federation]] (UPIF) | * [[Universal Proutist Intellectuals Federation]] (UPIF) | ||
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* [[Universal Proutist Youth Federation]] (UPYF) | * [[Universal Proutist Youth Federation]] (UPYF) | ||
Along with Proutist Universal, Sarkar established [[Girls' PROUT]] (GP) | Along with Proutist Universal, Sarkar established [[Girls' PROUT]] (GP) or Women Proutists (WP), an organization composed of women and run by women. | ||
In various parts of the world, local social movements inspired by PROUT have evolved (for example, [[Amra Bangali]]). And around the world, proutists support new and preexisting movements that are consonant with the ideals of PROUT, for example, movements for [[#Economic democracy|economic democracy]]. | In various parts of the world, local social movements inspired by PROUT have evolved (for example, ''[[Amra Bangali]]''). And around the world, proutists support new and preexisting movements that are consonant with the ideals of PROUT, for example, movements for [[#Economic democracy|economic democracy]]. | ||
==Critiques == | ==Critiques == | ||
In a recent book,<ref>Lewis, James R. ''Violence and New Religious Movements''. Oxford University Press, 2011. ISBN 0199735611.</ref> Helen Crovetto asserts that there is a "dramatic" number of correlations between [[Ananda Marga]] and [[:wikipedia: | In a recent book,<ref>Lewis, James R. ''Violence and New Religious Movements''. Oxford University Press, 2011. ISBN 0199735611.</ref> Helen Crovetto asserts that there is a "dramatic" number of correlations between [[Ananda Marga]] and [[:wikipedia:Mark Juergensmeyer|Mark Juergensmeyer's]] "description of [[#Religion|religious]] groups inclined toward [[:wikipedia:Terrorism|terrorism]]". After considerable analysis, Crovetto concludes that it is probably more appropriate to describe the followers of Sarkar as [[#Revolution|''revolutionary'']] rather than ''terrorist''. As such, Crovetto classifies them as "revolutionary sociospiritual [[:wikipedia:Utopia|''utopians'']]". | ||
==See also== | ==See also== | ||
* [[Law of Social Cycle]] | * [[Law of Social Cycle]] | ||
* [[Social Cycle Theory|Other social cycle theories]] | <!--* [[Social Cycle Theory|Other social cycle theories]] | ||
* [[Profit-sharing]] | * [[Profit-sharing]] | ||
* [[Co-operative economics|Cooperative economics]] | * [[Co-operative economics|Cooperative economics]] | ||
* [[The Downfall of Capitalism and Communism]] | * [[The Downfall of Capitalism and Communism]]--> | ||
== References == | == References == | ||
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* [[Abhidevananda Avadhuta|Abhidevananda, Ac. Avt.]] (1978). [[PROUT Primer]]. Amazon Digital Services, Inc. [[:wikipedia:Amazon Standard Identification Number|ASIN]] B005G2CWSK. | * [[Abhidevananda Avadhuta|Abhidevananda, Ac. Avt.]] (1978). [[PROUT Primer]]. Amazon Digital Services, Inc. [[:wikipedia:Amazon Standard Identification Number|ASIN]] B005G2CWSK. | ||
* [[Abhidevananda Avadhuta|Abhidevananda, Ac. Avt.]] (1984). [[PROUT Social Analysis]]. | * [[Abhidevananda Avadhuta|Abhidevananda, Ac. Avt.]] (1984). [[PROUT Social Analysis]]. | ||
* | * Adams, Paul (2011). [[Capitalism versus PROUT]]. Amazon Digital Services, Inc. [[:wikipedia:Amazon Standard Identification Number|ASIN]] B01FB5ZKO4. | ||
* [[Shrii Shrii Anandamurti|Anandamurti, Shrii Shrii]] (1962). [[Ananda Sutram]]. [[Ananda Marga Publications]]. ISBN 81–7252–027–1. | * [[Shrii Shrii Anandamurti|Anandamurti, Shrii Shrii]] (1962). [[Ananda Sutram]]. [[Ananda Marga Publications]]. ISBN 81–7252–027–1. | ||
* [[Ravi Batra|Batra, Ravi]] (1989). ''Progressive Utilization Theory: Prout – An Economic Solution to Poverty in The Third World,'' Manila: [[Ananda Marga Publications]]. | * [[Ravi Batra|Batra, Ravi]] (1989). ''Progressive Utilization Theory: Prout – An Economic Solution to Poverty in The Third World,'' Manila: [[Ananda Marga Publications]]. | ||
* | * Bjonnes, Roar (2012). ''Principles for a Balanced Economy: An Introduction to the Progressive Utilization Theory''. Copenhagen, Denmark: PROUT Research Institute. ISBN 978-0-9857585-0-9. | ||
* Dickstein, Carla (1999). ''Prout Worker Cooperatives'', Prout Globe, http://www.proutglobe.org/2011/05/the-prout-worker-cooperatives/. | * Dickstein, Carla (1999). ''Prout Worker Cooperatives'', Prout Globe, http://www.proutglobe.org/2011/05/the-prout-worker-cooperatives/. | ||
* | * Dyer, Bruce (2000). ''Why Cooperatives: The New Zealand Context'', PROUT Globe, http://www.proutglobe.org/2011/05/why-cooperatives-the-new-zealand-context/. | ||
* Feldman, Jonathan, Michael, et al. ed. (2002). ''From Community Economic Development and Ethnic Entrepreneurship to Economic Democracy: The Cooperative Alternative'', Umea, Sweden, Partnership for Multiethnic Inclusion. | * Feldman, Jonathan, Michael, et al. ed. (2002). ''From Community Economic Development and Ethnic Entrepreneurship to Economic Democracy: The Cooperative Alternative'', Umea, Sweden, Partnership for Multiethnic Inclusion. | ||
* | * Friedman, Mark L. (2001). ''Toward an Optimal Level of Income Inequality'', PROUT Globe, http://www.proutglobe.org/2011/05/toward-an-optimum-level-of-income-inequality-i/. | ||
* [[Sohail Inayatullah|Inayatullah, Sohail]] (1999). ''Situating Sarkar: Tantra, Macrohistory, and Alternative Futures'', Maleny, Australia: Gurukula Press. | * [[Sohail Inayatullah|Inayatullah, Sohail]] (1999). ''Situating Sarkar: Tantra, Macrohistory, and Alternative Futures'', Maleny, Australia: Gurukula Press. | ||
* [[Sohail Inayatullah|Inayatullah, Sohail]] and Fitzgerald, Jennifer (1999). ''Transcending Boundaries: Prabhat Rainjan Sarkar's Theories of Individual and Social Transformation'', Queensland: Gurukula Press. | * [[Sohail Inayatullah|Inayatullah, Sohail]] and Fitzgerald, Jennifer (1999). ''Transcending Boundaries: Prabhat Rainjan Sarkar's Theories of Individual and Social Transformation'', Queensland: Gurukula Press. | ||
* [[:wikipedia: | * [[:wikipedia:David Korten|Korten, David C.]] (1999). ''The Post-Corporate World: Life After Capitalism'', San Francisco: Berrett-Koehler Publications. | ||
* | * Krtashivananda, Acarya Avt. ''Democracy in Practice'', PROUT Globe, http://www.proutglobe.org/2011/05/democracy-in-practice/. | ||
* | * Krtashivananda, Acarya Avt. ''Individual Liberty and Collective Interest,'' PROUT Globe, http://www.proutglobe.org/prout/foundations/2011/05/individual-liberty-and-collective-interest/. | ||
* | * Krtashivananda, Acarya Avt. (1988). ''Prout Manifesto'', Copenhagen: Proutist Universal Publications. | ||
* | * Krtashivananda, Acarya Avt. ''The Historical Need for Prout'', PROUT Globe, http://www.proutglobe.org/2011/06/the-historical-need-for-prout/. | ||
* | * Kumar, Jayanta, ed. (1987). ''New Aspects of PROUT'', Calcutta: Proutist Universal Publications. | ||
* | * Lokesh, M.B. (1990). ''Prout: And The End of Capitalism and Communism''. Proutist Universal Publications. Torino, Italy. | ||
* | * Maheshvarananda, Dada (2003). ''After Capitalism: Prout's Vision for a New World'', Wash. D.C.: Proutist Universal Publications. | ||
* | * Maheshvarananda, Dada (1998). ''The Economy of Social Responsibility and Spirituality: An Interview with Dr. Marcos Arruda,'' New Renaissance, Vol. 7, No. 3. pp. 12–14. | ||
* | * Maheshvarananda, Dada, and Branch, Maria (2010). ''[http://priven.org/publications/#2 The Progressive Utilization Theory (Prout): Alternative Economic and Social Model for the Welfare of All]'' in Working USA: Journal of Labor and Society. | ||
* | * Maheshvarananda, Dada. ''[http://www.zcommunications.org/a-new-social-paradigm-based-on-spiritual-values-by-dada-maheshvarananda A New Social Paradigm Based On Spiritual Values]'' on Znet. | ||
* | * Maheshvarananda, Dada. ''[http://www.economics.arawakcity.org/node/238 The Human Costs of Economic Meltdown and its Alternative]'' | ||
* | * Maheshvarananda, Dada. ''[http://www.proutjournal.org/2001/01/spirituality-and-social-change Spirituality and Social Change]'' | ||
* | * Maheshvarananda, Dada. ''[http://www.scribd.com/doc/13972392/Ideal-Leadership-by-Dada-Maheshvarananda Ideal Leadership]'' | ||
* | * Maheshvarananda, Dada. ''[http://www.ru.org/spirituality/will-organized-religions-survive-in-the-new-millennium.html Will Organized Religions Survive in the New Millennium?]'' in New Renaissance, Vol. 9, Number 3. | ||
* | * Maheshvarananda, Dada. ''[http://www.palgrave-journals.com/development/journal/v46/n4/pdf/1110494a.pdf Revolutionary Consciousness: Development as transformation]'' in Development 46. | ||
* | * Maheshvarananda, Dada (2006). ''[http://priven.org/publications/#11 A Personal Remembrance and Conversation with Paulo Freire, Educator of the Oppressed]'' in Neohumanist Educational Futures: Liberating the Pedagogical Intellect, edited by [[Sohail Inayatullah]], Marcus Bussey and Ivana Milojević, Tapei, Tamkang University Press. | ||
* | * Maheshvarananda, Dada (1985). ''[http://www.proutglobe.org/2011/12/go-with-the-flow/ Go with the Flow]''. | ||
* | * Overland, Trond (2011). ''Beyond Collectivism and Individualism: Structural Features of the Prout Economy''. http://www.proutglobe.org/2011/05/beyond-collectivism-and-individualism-structural-features-of-the-prout-economy/. | ||
* | * Overland, Trond (2011). ''Prout's Theory of Revolution'', PROUT Gobe, http://www.proutglobe.org/2011/05/prout%e2%80%99s-theory-of-revolution/ | ||
* | * Prout Research Institute (1991). ''Togo: A Proutist Approach for Solving the Problem of Lowered Living Standards, Unemployment, and Rural Poverty''. | ||
* | * Prout Research Institute (1992). ''An Introduction to Block Level Planning: A Manual for PRI Staff'', PROUT Globe, http://www.proutglobe.org/wp-content/uploads/2011/08/BLP.pdf. | ||
* [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]] (1959). ''Human Society Part 1''. [[Ananda Marga Publications]]. ISBN 81-7252-121-9. | * [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]] (1959). ''Human Society Part 1''. [[Ananda Marga Publications]]. ISBN 81-7252-121-9. | ||
* [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]] (1967). ''Human Society Part 2''. [[Ananda Marga Publications]]. ISBN 81-7252-129-4. | * [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]] (1967). ''Human Society Part 2''. [[Ananda Marga Publications]]. ISBN 81-7252-129-4. | ||
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* [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]]. ''Proutist Economics''. [[Ananda Marga Publications]]. | * [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]]. ''Proutist Economics''. [[Ananda Marga Publications]]. | ||
* [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]] (1982). ''The Liberation of Intellect: Neohumanism''. [[Ananda Marga Publications]]. ISBN 81-7252-168-5. | * [[Prabhat Ranjan Sarkar|Sarkar, Prabhat Ranjan]] (1982). ''The Liberation of Intellect: Neohumanism''. [[Ananda Marga Publications]]. ISBN 81-7252-168-5. | ||
* | * Shambhushivananda, Ac. Avt. (1989). ''Prout: Neo-Humanistic Economics''. Dharma Verlag Publishing. | ||
* | * Tadbhavananda, Ac. Avt. (1987). ''Samaj: A New Dimension in Politics''. Proutist Universal Publications. | ||
== External links == | == External links == | ||
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* [http://www.proutglobe.org/ PROUT Globe] | * [http://www.proutglobe.org/ PROUT Globe] | ||
* [http://www.proutfilms.com/ PROUT Films] | * [http://www.proutfilms.com/ PROUT Films] | ||
{{DEFAULTSORT:Progressive Utilization Theory}} | {{DEFAULTSORT:Progressive Utilization Theory}} | ||
[[Category:Progressive Utilization Theory]] | [[Category:Progressive Utilization Theory]] | ||
[[Category:Nonliterary works of Prabhat Ranjan Sarkar]] | |||
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