Shrii P. R. Sarkar: April 2006 Archives

Besides agricultural or farmer's cooperatives, Prout advocates the formation of other types of cooperatives, including producer's and consumer's cooperatives. Producer's cooperatives include agro-industries, agrico-industries and non-agricultural industries. The total profit of such cooperatives should be distributed among the workers and members of the cooperative according to their individual capital investment in the cooperative and the service they render to the production and management of the cooperative. Similarly, like-minded persons who will share the profits of the cooperative according to their individual labor and capital investment should form consumer's cooperatives. Those who are engaged in the management of such cooperatives will also be entitled to draw salaries on the basis of the services they render to the cooperative. Consumer's cooperatives will distribute consumer goods to members of society at reasonable rates.

Commodities can be divided into three categories:

• Essential commodities such as rice, pulse, salt and clothing
• Demi-essential commodities such as oil and antiseptic soap
• Non-essential commodities such as luxury goods

"Pragatishiila upayogatattvamidam' sarvajanahita' rtham' sarvajanasukha' rtham praca'ritam"

[This is the Progressive Utilization Theory, propounded for the happiness and all-round welfare of all.]

A developed economy should consist of four parts - people's economy, psycho-economy, commercial economy and general economy. This quadri-dimension of economy is a vast ex¬pansion on the contemporary and co-contemporary conceptions of economic activity.

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 over-looked by modern economists, and as such could find no place in the present mode of economic thinking.

It is not proper that one person will snatch away the morsels of food from the mouths of others. So there has been a need to introduce a system where all human beings would distribute the entire wealth among the collective body in a collective way. Unfortunately, no great person ever did this in the past, nor did even Ta'raka Brahma [the advent of the Supreme Liberator] do it. It was not done, therefore the problems and difficulties in collective life have continued. Because of these shortcomings, human life is full of pain and misery.

Shrii Prabhat Rainjan Sarkar propounded the Progressive Utilization Theory (Prout) in 1959 as an alternative to capitalism and communism. All his ideas are enunciated in Prout in a Nutshell, Neo-Humanism in a Nutshell, Human Society - Parts 1 and 2 and A Few Problems Solved. In this article, I elaborate on his contribution to humanity in the area of political theory.

The experience of contemporary history has exposed the fallacies of cherished social, political and economic ideas, classical as well as revolutionary. The world is full of opportunities - material, mental and spiritual - and so to build a better and freer society is a practical possibility. Yet we are observing a process of social decadence, moral degeneration and the collapse of values which is corroding the springs of human action and corrupting the ideals of a civilized life. Failure and disappointment are bound to follow from attempts to solve the problems of our time with the ideas of previous centuries. These ideas emphasized material progress and scientific development.

However, the mental makeup and moral standard of the civilized community have not matched the level of material progress. In other words, the development of civilization - refined cultural progress - has proven far slower than scientific development.

The civilized world in this century has been confronted with new problems that seem to baffle human intelligence, which is probably inevitable if solutions are defined on the basis of old ideas and theories. Communism, which promised material well-being and security in a socially regimented and spiritually enslaved life, has collapsed, creating disillusionment about revolutionary ideals.