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{{Short description|Socioeconomic and political philosophy}}
{{Redirect|PROUT||Prout (disambiguation)}}
[[File:PROUTlogo.gif|thumb|180px|Progressive utilization theory logo]]
The '''Progressive utilization theory''' ('''PROUT''') is a [[socioeconomic]] and political
PROUT has not been implemented in any part of the world,<ref name=":17" /> though there
== History ==
[[File:PRSarkar GentlemanPhoto 3.jpg|thumb|P.R. Sarkar, propounder of PROUT]]
{{Prabhat Ranjan Sarkar (sidebar)}}
In 1959, [[Prabhat Ranjan Sarkar|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.{{r|Irving}}
A number of organizations have been created for the promotion and dissemination of Prout, such as Proutist Universal,<ref>{{Cite web|date=2020-07-08|title=Homepage - PROUT Global - Progressive Utilization Theory|url=https://prout.info/|access-date=2021-09-01|language=en-US}}</ref> Prout Globe,<ref>{{Cite web|date=2011-05-27|title=PROUT Globe|url=http://proutglobe.org/|access-date=2021-09-01|language=en-US}}</ref> Prout Institute,<ref>{{Cite web|last=williamclaytonglasser|title=Home|url=http://www.proutinstitute.org/|access-date=2021-09-01|website=PROUT Institute|language=en-US}}</ref> etc. Since the
==Theory==
=== Overview ===
Prout proposes a [[socioeconomics|socioeconomic]] system that is an advancement on [[capitalism]] and, what Prout sees as "the largely outdated" system of [[communism]].<ref name=Irving/> Under the system, [[Tangible property|resources]] would be [[common ownership|collective property]] from which usufructuary rights are carved out for use by individuals or groups of individuals. [[Distribution (economics)|Distribution]] of goods in a market has to be rational and equitable, so that the allocation of a good maximizes the physical, mental, and spiritual development of all people.<ref name=Crovetto2008/><ref name=Onwuka /> There must always be a baseline distribution that intends to guarantee food, clothing, shelter, education, and medical care (what the theory regards as minimum requirements for humans).<ref name=Crovetto2008/>
Prout advocates a three-tiered approach to [[industrial organization]]. Key industries and [[public utilities]] would operate on a [[Break-even (economics)|no profit - no loss basis]] as these are resources held on trust for the public. Decentralized industry run by [[cooperatives]] would provide people's minimum necessities and other amenities of life. The majority of economic transactions would be through producers' and consumers' [[cooperative]]s.<ref name=Crovetto2011/> Incentives for people serving society would be funded via surpluses.<ref name=Crovetto2011/> A small business sector would also operate providing goods and services on a more individualized basis.
At the political level, Prout discourages [[nationalism]], though nation-states would form a [[world government]]<ref name=Crovetto2011/><ref name=Inayatullah/> in the form of a confederation. There would be a
=== Law of social cycle and governance ===
Prout takes account of Sarkar's law of social cycle. It sees the [[social order]] as consisting of four [[Social class|classes of people]] that cyclically dominate society: ''shudras'' (workers), ''kshatriyas'' (warriors), ''vipras'' (intellectuals) and ''vaishyas'' (acquisitors).<ref name=Crovetto2011/>
However, Prout does not seek the abolition of these four classes, as it sees them as "... not merely as a power configuration, but as a way of knowing the world, as a paradigm, episteme or deep structure if you will."<ref name=":3" /> It considers that any person can be worker, warrior, intellectual or acquisitive minded.<ref name=":0" /><ref name=":12">{{Cite book|title=Prout in a Nutshell, volume 4|last=Sarkar|first=Prabhat Ranjan|publisher=Ananda Marga Publications}}</ref>
Prout sees the four classes as connected to cyclic processes across time.<ref name=":3" /> That when a class of people struggle and rise to power they cause a revolution in the physical and mental world.<ref name=":3" /> To prevent any social class from clinging to political power and exploiting the others, a "spiritual elite" sadvipras (etymologically ''sad'' – true, ''vipra'' – intellectual) would determine who will hold political leadership.<ref name=Crovetto2011/> Prout theorises that the first sadvipras would come from disgruntled middle-class intellectuals and warriors.<ref name=Crovetto2011/>
Sadvipras would be organized into [[executive (government)|executive]], [[legislature|legislative]], and [[judiciary|judicial]] boards which would be governed by a Supreme Board.<ref name=Crovetto2011/> They would be responsible for the order of dominance within the social order.
=== Neohumanism ===
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Another criticism of [[Neoliberalism|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.<ref name=":4">{{Cite book|title=PROUT in a Nutshell part 12|last=Sarkar|first=Prabhat|publisher=Ananda Marga Publications|year=1986}}</ref>
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.<ref name=":3" /> He heavily critiqued communism, indicating that one of the reasons the [[Soviet Union|USSRs]] experiment with communism did not work, causing the eventual implosion of their political structure, is that the
Nonetheless, Sarkar observed aspects of [[Economic planning|market planning]] that help to create and sustain a healthy economy.<ref name=":5">{{Cite book|title=Growing a new economy|last1=Bjonnes|first1=Roar|last2=Sevaergrah|first2=Caroline|publisher=Inner World Books|year=2016|isbn=9781881717539}}</ref> In summary, Proutist thought considers that planning allows the market to protect its stakeholders from the meanderings of [[Neoliberalism|neo-liberal economics]] where profit-motive speaks highest.<ref name=":9">{{Cite web|url=http://www.prout.org.au/books/Self-Reliant%20Regional%20Development.pdf|title=Self-Reliant Regional proutist development|last1=Ghista|first1=Dhanjoo|last2=Towsey|first2=Michael|website=Prout.org|page=7}}</ref> 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.<ref name=":6">{{Cite web|url=http://www.proutinstitute.org/download/block-level-planning/|title=Block-level planning|last=Logan|first=Ronald}}</ref> (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 (economics)|decentralized planning]]).<ref name=":6" />
Prout also claims that the [[nationalization]] of enterprises is inefficient due to the larger costs and amount of bureaucracy necessary to keep state-controlled industries running.<ref>{{Cite book|title=Human Society part 1|last=Sarkar|first=Prabhat|publisher=Ananda Marga Publications|year=1959}}</ref><ref>{{Cite news|url=https://www.economist.com/blogs/economist-explains/2015/12/economist-explains-1|title=Why nationalisation has fallen out of favour in Britain|
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.<ref name=":5" /> [[Richard B. Freeman|Richard Freeman]], a Harvard economist, points out income inequality comes from the monopoly of power and other activities with "negative consequences" in terms of social development.<ref>{{Cite news|url=https://www.nytimes.com/2014/03/05/opinion/edsall-just-right-inequality.html|title=Just Right Inequality|last=Thomas|first=Edsall|date=2014|work=The New York Times}}</ref> 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
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.{{Citation needed|date=May 2018}}
=== 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.
Prout, therefore, advocates an [[economic democracy]] where the decision-making power for the economic future of a community is given to its inhabitants. Economic democracy is not a new term, but Sarkar reinvents it by setting four requirements for what he considers a successful one.<ref name=":5" /><ref name=":10">{{Cite book|title=Proutist Economics: Discourses on Economic Liberation|last=Sarkar|first=Prabhat Ranjan|publisher=Ananda Marga Publications|year=1992|isbn=9788172520038}}</ref> 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.<ref name=":10" /> Still, on this regard, Sarkar theorizes that, unlike [[capitalism]], where the production and distribution of goods are mainly decided by market competition, in a Proutistic society it should be based on necessity.<ref name=":0" /><ref name=":8" /> The third requirement of economic democracy is the [[decentralization]] of power, giving the freedom to make economic decisions to its stakeholders.<ref name=":10" /> That can be accomplished by adopting a worker-owned cooperative system <ref>{{Cite book|title=Worker and Community: Response to Industrialization in a Nineteenth Century American City, Albany, New York, 1850-1884|last=Greenberg|first=Brian|year=1985|publisher=SUNY Press |isbn=978-0-88706-046-5}}</ref> and by the use of local resources (raw materials and other natural resources) for the development of the region and not merely for export.<ref name=":10" /> In summary, Prout advocates a decentralized economy where self-sufficient economic zones are created and organized according to a set of predetermined conditions (see socio-economic units).<ref name=":5" />
Prout claims this requirement does not express xenophobic feelings, it solely claims to be the realization that there should not be a constant outflow of local capital, where natural resources are explored by foreign investment companies that extract assets and money out of the community.<ref name=":5" /><ref>{{Cite book|title=Small Is Beautiful|last=Schumacher|first=E.F.|publisher=HarperCollins|year=1973|isbn=978-0-06-091630-5|url-access=registration|url=https://archive.org/details/smallisbeautifu000schu}}</ref> From a [[Neohumanism|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
Aiming to achieve maximum efficiency in the utilization of local resources, they propose to make trade across borders more balanced and mutually beneficial.<ref name=":5" />
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From Prout's perspective, a progressive society cannot solely be measured by the wealth of a nation or its GDP levels. Prout recognizes the benefits of material progress, but deems them insufficient indicators of the development of human society.<ref name=":13">{{Cite book|title=PROUT - A New Paradigm for Development|last=Logan|first=Ronald|publisher=Ananda Seva Publications|year=2005|isbn=978-1892345042}}</ref> 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.<ref name=":13" />
Presented with this quasi-paradoxical situation, Prout offers a concept of progress as a society that transcends material and technological development.<ref name=":5" /> Moving along the lines of the [[triple bottom line]] that analyzes the social, environmental and financial output of a given enterprise, Prout advocates a measure of progress that encompasses the qualities of what could be termed a "[[fourth bottom line]]",<ref name=":3" /> characterized by the incorporation of a transcendental dimension of human life that focuses on the integrated development of the body, mind and spirit. This fourth bottom line will allow society in general and individuals in particular to develop an expanded sense of identity, allowing for a neohumanist will of inclusion, creating a society where material gains are not the [[summum bonum]] of life and allowing space to be created for people to work together in a symbiotic movement that primes for individual and collective welfare through social, cultural, as well as technological development.
Prout acknowledges that the well-being of individuals lies in the development of the collective, and that the collective depends on the development of individuals.<ref name=":5" /> Therefore, in order to understand how a progressive society is to be achieved, Sarkar tries to analyze what it means for a human being to grow and develop. He concludes that physical and psychic development render little progress for a human being as they are subject to deterioration and decay.<ref name=":14">{{Cite web|url=http://proutglobe.org/2011/11/what-is-progress/|title=What is Progress|last=Sarkar|first=Prabhat Ranjan|website=PROUT Globe|date=7 November 2011}}</ref> There are multifarious [[disease]]s 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.<ref name=":14" />
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[[Ravi Batra]] was one of the first economists that used the ideas of Prout in his bestseller ''[[The Great Depression of 1990]]''. In time, the theory attracted attention of people like [[Johan Galtung]], founder of the UN Institute for Peace studies who claimed that ''"Sarkar’s theory is far superior to [[Adam Smith|Adam Smith’s]] or that of [[Karl Marx|Marx]]."'' <ref name=":16" />
According to a description by Terry Irving and [[Rowan Cahill]], Prout "envisages a decentralised, community-based world economy of self-sufficiency for the poor; economic democracy; small business; and limits on the accumulation of wealth."<ref name=Irving/> [[Sohail Inayatullah]] stated that the philosophy "attempts to balance the need for societies to create wealth and grow with the requirements for distribution."<ref name=Inayatullah /> [[David Skrbina]] characterized Prout as a "model of social development... which advocates a 'small is beautiful' approach to society."<ref name=Skrbina /> Economics instructor Mark Friedman places Sarkar's economic thought in the tradition of Monsignor [[John A. Ryan]], [[E. F. Schumacher]] and [[Herman Daly]] in Sarkar's incorporation of spiritual values into economic goals.<ref name=Friedman />
It has been characterized as a form of "progressive socialism"<ref name=Ellwood /> as well as a "socialist theory".<ref name=Crovetto2008/>
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==Political parties==
Some political parties support the
* [[Amra Bangali]]
* [[Human World (political party)|Human World]]
* [[Progressive Party of Aotearoa New Zealand]]
== See also ==
▲* [[Political philosophy]]
* [[Indian philosophy]]
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<ref name=":1">{{Cite book|title=Proutist economics - Discourses on economic liberation|last=Sarkar|first=Prabhat|publisher=Ananda Marga|year=1992|isbn=978-81-7252-003-8|___location=India}}</ref>
<ref name=":0">{{Cite web|url=http://aut.researchgateway.ac.nz/bitstream/handle/10292/10343/DyerB.pdf?sequence=3&isAllowed=y|title=What are the merits and scope for implementing Self-reliant policies in the Nelson regional economy?|last=Dyer|first=Bruce Douglas|website=Auckland University of Technology
<ref name=bio>{{Cite web|url=http://www.pia.org.au/towsey/BiopsychologyOfCooperation_v5.1.pdf|title=The Biopsychology of cooperation|last=Towsey|first=Michael|page=40}}</ref>
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<ref name=Crovetto2008>{{cite journal|last=Crovetto|first=Helen|title=Ananda Marga and the Use of Force|journal=Nova Religio: The Journal of Alternative and Emergent Religions |date=August 2008|volume=12|issue=1|pages=26–56 |doi=10.1525/nr.2008.12.1.toc|publisher=[[University of California Press]]|jstor=10.1525/nr.2008.12.1.26}}</ref>
<ref name=Crovetto2011>{{cite book |year=2011 |last=Crovetto |first=Helen |editor-last=Lewis |
<ref name=Ellwood>{{cite book|last=Ellwood|first=Robert S.|title=Islands of the Dawn: The Story of Alternative Spirituality in New Zealand|year=1993|publisher=[[University of Hawaii Press]]|isbn=9780824814878|chapter-url=https://books.google.com/books?id=tmwK3xu4PAgC|page=230|access-date=January 12, 2013|chapter=Appendix 2: The 1960s and After}}</ref>
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===Sources===
* {{cite book|last1=Jones|first1=Constance A.|last2=Ryan|first2=James D.|editor1-first=J. Gordon|editor1-last=Melton|editor1-link=J. Gordon Melton|title=Encyclopedia of Hinduism|year=2007|publisher=Infobase Publishing|___location=New York|isbn=9780816075645|url=https://books.google.com/books?id=OgMmceadQ3gC|access-date=January 19, 2013|series=Encyclopedia of World Religions|page=335|chapter=PROUT (est. 1959)|chapter-url=https://books.google.com/books?id=OgMmceadQ3gC&pg=PA335}}
==External links==
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* [http://priven.org/ PROUT Institute of Venezuela]
* [http://www.prout.org/ prout.org]
* [http://www.bangarashtra.net/article/1101.html/ ABCD of PROUT] Bangarashtra (in Bengali)
* [https://www.jstor.org/stable/29770451?seq=1 Living wage and optimal inequality in a Sarkarian framework] on JSTOR
{{Prabhat Ranjan Sarkar}}
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[[Category:Economic ideologies]]
[[Category:Political ideologies]]
[[Category:Prabhat Ranjan Sarkar]]
[[Category:Economic democracy]]
[[Category:Indian political philosophy]]
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