Beyond Collectivism and Individualism Integrated Socio Economics

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Beyond Collectivism and Individualism: IntegratedSocio-economics

Trond Overland explains that Prout has much in common with green, deepecology, and third-force philosophies. He says that while spiritualendeavour is crucial for human beings, it cannot flourish in the absence of social justice and material progress. British economist E.F. Schumacher said we need a new kind of economics "as if people mattered." Prout goesone step further and says we need an economy in which all living beingsmatter! The key aspect of Prout implementation is worker-owned andmanaged co-operatives. It hence becomes our duty to propagate co-operatives everywhere - in every country of the world. It is cooperativesthat will bring relief from the psycho-economic exploitation of capitalistforces. And it is cooperatives that will empower people locally, allowingpeople to take control over their own resources, labour and capital. It is our prime duty then to support the establishment of cooperatives!

by Trond OverlandWhile Prout shares much of the programmatic content of green, deep ecology,and third force philosophies, it is more multi-faceted in its theoretical scope, andmore closely tied to a spiritual worldview. Its intent is to provide guidance for thecomprehensive evolution of a liberated, unified society. A few basic Proutconcepts are presented below.

Philosophy of life

Prout rejects both philosophical materialism and philosophical idealism.Materialism denies our spiritual longings; idealism stifles material development.Individuals attain fulfillment through spiritual attainment, but spiritual endeavour cannot flourish in the absence of social justice and material progress.Spirituality is not just an individual concern, it also provides a sound basis for social dynamism. Through attaining spiritual outlook, people realise that we allare children of this cosmos, and that we all have the realisation of transcendentaltruth as our ultimate goal. This universalistic spirit can engender a profoundsense of planetary unity and co-operation.Spirituality must be contrasted with religious traditions which are sectarian anddivide the human family; which are corrupted with superstition andinstitutionalism; which preach dogmas that restrict the horizons of inquiry; andwhich hamper social progress and justice through discouraging struggle againstexploitation.

Theory of history

History is the expression of a peoples collective psychologyit flows out of

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their aggregate ideas, values, urges and sentiments. Many factors contribute toshaping a peoples collective psychology, such as gender roles, historical

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legacy, mass culture, religious dogma, spiritual experience, race relations, andcultural myths. One of the most significant factors influencing the formation of collective psychology is social class.Prout gives particular attention to the role of class in history, as warrior,ecclesiastical or capitalist elites typically dominate society in ways oppressive tosubordinate classes. Unlike Marxism, Prout rejects the notion that a classlesssociety can come into being and provide solution to the historical pattern of classoppression. Social classes will not wither, as class identity is deeply rooted inpeoples socio-psychological experience. Prout has, however, offered a

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pragmatic solution to the historical problem of class tyranny. Once moral anduniversal minded individuals, who have risen above class allegiance, areestablished through popular acceptance in positions of social influence, they caneffectively initiate antithetical response to any oppressive social order that mayarise. Because of their concern for universal welfare, the change they facilitatewill not be for the benefit of a new oppressive elite, but for the benefit of all.Classes will come and go in positions of social prominence, but not in a waywhich significantly dampens the innate vitality of the collective rhythm of historicaldevelopment.The pattern of movement of history is both systolic, progressing in punctuatedsurges followed by relative stability, and directionaladvancing towards freedom

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of intellect and spirit. Society is destined to attain ever subtler forms of collectiveexpression, propelled in its evolution by the thirst of its individual members for spiritual realisation, and by the reciprocal attractive force of the CosmologicalEntity behind and within Creation.

Economic system

The late British economist, E.F. Shumacher, spoke of the need for a neweconomics"an economics as if people mattered." Shumacher insightfully

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pointed out the essential failing of present day economic systems: they lackconcern for human welfare. Prout shares Shumachers sentiment, and extends

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it to "an economics as if living things mattered."Worker owned and managed co-operatives should be the predominant unit of enterprise, while industrial activity on a scale too large for co-operatives shouldbe by enterprises controlled by local autonomous boards. Businesses too smallto be co-operatively run should be in the private sector.Earths resources are the common heritage of all people. They should therefore

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be developed and used to meet human needs and to support fulfilment of life.Meaningful use of wealth, rather than production for profit, should be the guidingeconomic principle.

The basic necessities of life should be guaranteed to all. This guarantee can beimplemented by insuring both adequate income and the availability of goods. Toinsure income, employment would be considered a fundamental right. To insurethe availability of commodities, strong locally based economies would beestablished, guided by a system of bio-regional planning. The minimum amountof basic necessities guaranteed to citizens should advance as productivityincreases.As much as possible, economic planning should be decentralised.Developmental activity should be co-ordinated within regional socio-economicunits. This would give people local control over their resources, labour andcapitaleffectively ending economic exploitation by outside interests. There

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should be no drainage of capital from the socio-economic units.

Political system

Prout sees the need for a higher quality of participation in the democraticprocess. The proper functioning of a democracy rests on an electoratepossessing three qualities: (1) proper education, (2) sophisticated socio-economic-political consciousness, and (3) high ethical standards. For abenevolent government, it is essential that leaders be morally principled andwholly dedicated to selflessly serving society. Political authority should not becentralised in the hands of individuals, but exercised through collectiveleadership.Prout agrees with Einstein that "Mans desire for peace can be realised only by

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the creation of a world government." There should be gradual evolution of aworld federation that would control a world militia and have authority to protectthe rights of minorities within its member states. It addition, there is need for a"neo-magna carta" which would set out the basic tenets of the planetaryfederations constitution. The neo-magna carta would provide at minimum for

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the following:Guarantee the right of existence for all plant and animal speciesRequire each country to guarantee work at adequate pay for its citizensEstablish the right to education, use of indigenous language, expression of localculture, and spiritual practiceOnly if any of the expression of these rights conflict with cardinal human valuescould their practice be curtailed.

Social and cultural concepts

Prout views human society as being one and indivisible. Discriminatorydistinctions based on gender, race, class, nationality, religion and life styleunnaturally separate people. Divisions in the human family only serve those who

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