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The Progressive utilization theory (PROUT) is a socioeconomic and political philosophy created by the Indian philosopher and spiritual leader Prabhat Ranjan Sarkar. He first conceived of PROUT in 1959.

History

thumb|P.R. Sarkar, propounder of PROUT

In 1959, Sarkar started to develop the ideas of Prout. In 1961, the theory was formally outlined in his book Ananda Sutram, published under his spiritual name Shrii Shrii Ánandamúrti.

A number of organizations have been created for the promotion and dissemination of Prout, such as Proutist Universal, Prout Globe, Prout Institute, etc. Since the 1980s a number of cooperative communities have been established across the world by Ananda Marga in an attempt to provide ideal models for the society outlined in Prout.

Prout sees the four classes as connected to cyclic processes across time.). The last five 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:

  1. There should be no accumulation of wealth without the permission of society.
  2. There should be maximum utilization and rational distribution of the crude, subtle, and causal resources.
  3. There should be maximum utilization of the physical, mental, and spiritual potentialities of the individual and collective beings.
  4. There should be a well-balanced adjustment among the crude, subtle, and causal utilizations.
  5. 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.

The market

As far as Prout's values and goals differ from those of capitalism and communism, so does its economic structure. Following a close analysis of the two systems, Prout's propounder argues that these philosophies are "anti-human“ in the sense that they encourage people to relentlessly pursue material attainment, like name, fame, etc.

Another criticism of neo-liberalism and capitalism in general is the centralization of economic power in the hands of the rich leads to the exploitation of the masses and ultimately to the degeneration of society.

Prout claims that both capitalism and communism have been built on shaky foundations, and identifies weaknesses to a point where a new market system is required.

Nonetheless, Sarkar observed aspects of market planning that help to create and sustain a healthy economy. In summary, Proutist thought considers that planning allows the market to protect its stakeholders from the meanderings of neo-liberal economics where profit-motive speaks highest. However, he stresses that a planning committee at a national level should only outline the broader aspects of economic development, leaving the details to be resolved by planning bodies at a local level where problems are best understood and more easily dealt with. (see diseconomies of scale). Consequently, this kind of top-down planning will leave communities, enterprises and ultimately workers with a significant level of freedom to decide their own economic future (see decentralized planning). Yet, there are some industries that should be nationalized, operating on a "no-profit, no-loss" principle.

Concerning wealth distribution among the population, Sarkar argues for an "optimal inequality" where the wage gap between the richer strata of society is substantially subsided. Nonetheless, Prout is not in favour of total income equality, claiming that in a society where material motivation to work is absent, the willingness to strive for financial success and to thrive in the creative development of industry and society will be lost in its citizens. Therefore, this theory argues for the implementation of a policy allowing the most meritorious in society to receive added perks for the added benefits they bring to society. It is thus theorized that the communist's motto of from each according to his ability, to each according to his needs cannot work in the real world. Prout proposes instead a minimum and maximum wage, roughly attributed according to the value the work of each person brings to society. We see examples of attempts in this direction in companies like Mondragon or Whole Foods.

Regarding neo-liberalism, Sarkar throws a new light to the concept of Adam Smith's invisible hand, where individual producers acting self-interest benefit the community as a whole. Prout claims that, unchecked, societies economic elite will disrupt the just circulation of material wealth within society. The market will then require regulatory measures so as to create a functional economic system.

Economic democracy

In relation to democracy, Prout argues that political democracy is not enough to free society from exploitation and what it considers extreme income inequality. The first and foremost requirement is guaranteeing the minimum requirements of life to all members of society. Secondly, and following one of the five fundamental principles, Prout argues that there should be an increasing purchasing capacity for each individual, stating that local people will have to hold economic power over their socio-economic region. and by the use of local resources (raw materials and other natural resources) for the development of the region and not merely for export. From a Neohumanist perspective, all people are free to choose where they wish to live, as long as they merge their economic interests with the ones of the local people.

Socio-economic units

A socio-economic unit, or samaja in Sanskrit, is the Proutist materialization of the collective effort to create a strong and resilient local community, built on strong feelings of solidarity and self-identity. Though still guided by national and federal guidelines and laws, they should prepare its own economic plan.

Aiming to achieve maximum efficiency in the utilization of local resources, they propose to make trade across borders more balanced and mutually beneficial. It argues that even though progress as its interpreted by society today has its advantages, there are negative side effects that, if unchecked, bring more harm than good. Ronald Logan, author of A new Paradigm of Development, reminds its readers that even though auto and air traffic enables us to travel at increasing speeds, bringing great convenience to travelers and commuters, it also brings air pollution, noise pollution, traffic congestion, accidental deaths, alienation from nature, etc. There are multifarious diseases that affect our body and mind, and even if we stay free of them, eventually time will turn all our physical and mental faculties of no use. Sarkar argues that the only aspect of human life that seems to be subject to no change over time is its transcendental nature, the "supra-emotional values" intrinsic to the human mind and which exacerbate human multilateral existence.

From a Maslownian perspective, Prout defends the need to meet physical and mental needs before being able to engage in a journey to find that transcendental nature of the world.

Political parties

Some political parties support the progressive utilization theory. They are:

  • Amra Bangali
  • Human World
  • Progressive Party of Aotearoa New Zealand

See also

  • Political philosophy
  • Indian philosophy

References

Sources

  • PROUT Institute
  • PROUT Institute of Venezuela
  • prout.org
  • ABCD of PROUT Bangarashtra (in Bengali)
  • Living wage and optimal inequality in a Sarkarian framework on JSTOR