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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. | 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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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 | ||
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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 [[ | * {{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 [[Cottage industry#Cottage industry|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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==== 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>[[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 [[Motorola]]</ref> Today, less than 40 years later, there are over 6 billion mobile phone subscriptions, reaching 87% of the global population.<ref> [http://mobithinking.com/mobile-marketing-tools/latest-mobile-stats/a#subscribers "Global mobile statistics 2012 Part A: Mobile subscribers; handset market share; mobile operators"]. ''Mobithinking''. 9 August 2012.</ref> In other words, cellphones have even penetrated the [[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> | 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>[[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 [[Motorola]]</ref> Today, less than 40 years later, there are over 6 billion mobile phone subscriptions, reaching 87% of the global population.<ref>[http://mobithinking.com/mobile-marketing-tools/latest-mobile-stats/a#subscribers "Global mobile statistics 2012 Part A: Mobile subscribers; handset market share; mobile operators"]. ''Mobithinking''. 9 August 2012.</ref> In other words, cellphones have even penetrated the [[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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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> | ||
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{{DEFAULTSORT:Progressive Utilization Theory}} | {{DEFAULTSORT:Progressive Utilization Theory}} | ||
[[Category: | [[Category:Songs on PROUT]] | ||
[[es:Teoría de la utilización progresiva]] | [[es:Teoría de la utilización progresiva]] | ||