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A Look At Progress, Utilization And Theory
We have already discussed some of the material effects of globalcapitalism in the light of a few facts and figures. Now let us try to saysomething more about the possible mental consequences of degeneratecapitalism. Cynicism is perhaps the most threatening and dangerous trendin the later capitalistic era. It is characterized by a lack of ability to feel whatis really going on outside oneself. The sense, the emotions and the mind just do not function together. Something has been cut off. Emotionalnumbness and a barren intellect typify such cynicism. In the younger generation it easily produces feelings of alienation. We have already seenthat a purely materialistic outlook is outright harmful. As one-sidedmaterialism was allowed to set in, Marxist countries quickly showed adecline in human values and civilization. The same social trend is nowevident in capitalist countries, where humanist idealism, the spirit of service and a sense of responsibility shrink day by day in a restless racefor survival and sensuous enjoyment. Overwhelming sensuousnesscreated by capitalism is typically one factor that breaks down theindividual’s inner harmony and leads to cynicism. - Trond Overland
By Trond OverlandWorld Prout AssemblyMarch 10, 2008
“The entire humanity of this universe constitutes one singular people. Thewhole humanity is bound in fraternity. Those who are apt to remainoblivious to this very simple truth, those who are prone to distort it, are thedeadliest enemies of humanity. Today’s humanity should identify thesefoes fully well and build a healthy human society totally neglecting allobstacles and difficulties. It must be borne in mind that as long as amagnificent, healthy and universalistic human society is not wellestablished, humanity’s entire culture and civilization, its sacrifice, serviceand spiritual endeavour, will not be of any worth whatsoever.”Shrii Prabhat R. Sarkar Introduction
So-called ordinary and people with average education may feel that somethinglike socio-economics is surely beyond their understanding – perhaps even asomewhat dry subject. Quite instantaneously one may decide that there arematters of more immediate importance to attend to. However, higher education or great scholarship is not required to judge clear-cut ideas. It takes only a little timeand effort and the right literature, without too much academic language andcomplicated formulas, to determine the real value of a socio-economic theory.
 
Take, for example, Marxism. It is not a very developed socio-economic theory. Itevolved solely as a reaction to capitalist exploitation. With this viewpoint,Marxism came to see human beings primarily as economic, material beings,thereby sealing its fate versus the more receptive capitalism. Today we know thatthe combination of communes and economic centralization is self-contradictoryand detrimental to individual and collective growth. Furthermore, we understandthat we cannot follow Marx and do away with the surplus value. Which Marxistcountry did not enhance their empire with the help of surplus value created bythe profit-oriented world market? From where will future momentum come, if notfrom genuine surplus value created through proper utilization of availableresources?Marxist countries did try to apply certain socio-economic measures, claiming thatthese were humane and progressive. Today we know that they were grosslyinhumane and regressive, so much so that Marxism is viewed as a destructiveand very dogmatic “ism.” This is common knowledge, not because we all havecome to read the complete volumes of Das Kapital, but because Marxist theory ina short time greatly damaged large regions of the world. Still, this deficient theorymanaged to attract world-wide attention on the strength of its analysis of capitalist profit accumulation and its vision of an egalitarian society. Theideological vacuum left after the collapse of Marxism is indeed menacing anddemands positive replacement at the earliest opportunity.Then there is capitalism, a far more deeply entrenched socio-economicpathology, well into its old age. The development of capitalist philosophy reflectedthe growth of the money-motivated class. Historically, the business or commercial class did not evolve as a reaction to exploitation, but rather due to adesire to seize and enhance society’s capital. Capitalism’s present worlddominance indicates its shrewd ability to accommodate various humansentiments. It subdues and streamlines religious, martial, ethnic and variousother social forces and trends, converting them into profitable tools. Marxism,being utterly materialistic, could never properly understand the awesomeimplications of this special adaptive force of capitalism. With its liberal ideas andunparalleled buying power, capitalism builds and controls the world we live in.Consequently, we know a good deal about its positive and negative sides.Whether or not free trade, the unrestricted hoarding of wealth and other liberalistic principles may be of further positive use for humanity is another pointthat will be discussed herein.Most people do have an opinion on socio-economic matters, such as politics,food, clothing, housing, education and health care, as these matters are of greatimportance to all. However, only a very few are formally trained in these fields.The rest of us just apply our common sense, basing our opinions on personalexperience and whatever information we may have access to. So naturally, weought to make a few attempts to understand the present socio-economic set-up,
 
both in our local area and in the world at large. And we should try to carry out thisresearch both on the basis of established and alternative views to see whichmake out better under comparison.PROUT is short for Progressive Utilization Theory, a socio-economic paradigmpropounded in 1959 by the Indian social philosopher Prabhat Ranjan Sarkar (1921-1990). Offering highly integrated solutions to general local and globalproblems, PROUT has for some years now drawn the attention of not onlyexperts in the socio-economic field but academics and lay people of all kinds.A specialty of PROUT is that it allows the concept of spiritual consciousness toembrace not only individual life but collective life as well. On the basis of itsspiritual view of the collective human race, PROUT promotes the ideal of oneuniversal family sharing the properties of the universe together. This concept of universal fraternity is the ideological base from which springs PROUT’s ideas of decentralized economy, local self-sufficiency and enlightened, organizeddemocracy.Development plans based on PROUT principles have so far been prepared for certain Asian and African regions. In certain places, such plans have beeninitiated on the practical level, even quite extensively so. The present economicsystem, however, makes it somewhat difficult to introduce a Proutist society on alarger scale, as many of PROUT’s progressive solutions demand a definitechange in the way things are run. Applied PROUT around the globe canpresently be studied in various practical and specialized projects, such asagricultural set-ups, village development and small-sized economic venturesestablished outside of or parallel to the economic mainstream. Indeed, PROUThas much to offer those who are working to see the successful growth of analternative and self-sufficient people’s economy.Before discussing various aspects of PROUT, it is essential to acquire somebasic understanding of its ideas of “progress,” “utilization” and “theory.” Theseconcepts, having been explained quite differently by earlier schools and thinkers,have a special interpretation in PROUT. These interpretations, some shortdiscussions, and finally a few examples of PROUT’s solutions to some globalproblems form the content of this text.
II. Progress
The wind blows gently on the sweet baby moving its arms and legs happily in thesoft grass, as it looks curiously at the passing clouds high up in the sky. Soon thelittle child grows into a curious youth, and on into experienced maturity. Whathappened to that baby who grew up so quickly? It seems indeed that movementand change is the real nature of our world – nothing stands still.In a great many places, however, society’s economic movement has come to an
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