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"State vs. private"  Neo-humanism

The Holistic Approach to Distribution

By Trond Øverland
Prout is an integrated theory with a comprehensive worldview. Its fundamental principles are connected and concurrent, based on a unified existential idea. The key issue of distribution is therefore taken up as a first fundamental concern.

Prout realizes the need to utilize all potentialities of all individuals and in any collective dimension. All must progress at a maximum and reach their cherished goal of optimum being. The realities of distribution are viewed within the same paradigm. As a socio-economic theory propounded for the good and happiness of all, Prout stresses the need to survive and generate for oneself the fundamental requisites of progress. This basic need is established in the ninth social principle of Prout. Armed with such healthy sense of reality, Prout advances its cause of individual and collective pursuits of higher and still higher aims and objectives of life.

The bones of progress are the minimum necessities of life. They consist of such cardinal rights as food, the means to grow food such as irrigation, clothing, housing, education and medical. These are mostly material – nourishing food, suitable dress, a home, a school to attend and a health station to go to when in need are all universal prerequisites without which human life becomes hampered and even useless. Without them people cannot breath or walk properly, what to speak of developing their higher capacities.

Based in spirituality, Prout establishes that matter is always in relatively short supply. Simple as it is, this truth needs nevertheless to be realized by all and computed into the socio-economic whole. Matter is limited and can benefit all only when dealt with and distributed properly. Prout therefore advances as a principle – not only as a temporary policy but as a permanent principle – that material resources be distributed rationally.

Here several closely related factors present themselves, which are all taken into account by Prout. Firstly, to dish out these basic rights in the form of free readymade goods or ample social welfare money would be self-defeating on part of society as far as continuous socio-economic progress is concerned. People would then become lethargic and industrially impotent just as in the previous communist states, and to some extent in a number of present Western welfare states. Instead, Prout proposes to enforce all with sufficient employment in order for all to earn the required purchasing capacity with which they may purchase whatever they need. Work for all is a cardinal human right. In order for this right to be fruitful in socio-economic terms, the provision of special amenities to some and increasing amenities to all is secured in Prout’s tenth and eleventh social principles.

Humanity is a heterogenous crowd and all do not have the same keen social understanding. In fact, understanding the value of others’ welfare is just not a main concern to some, so there is need for both short-term regulation and long-term educational policies to make all more socially aware. As society tends to be dominated by a group of people or the other at a time, that dominating class will try to perpetrate their rule by imposing on others their own preferences embedded on their own collective psychology and socio-sentiment. This is a further dimension of reality that needs to be computed before we may present the mechanisms of just distribution.

This particular aspect of social reality is the subject matter of the first social principle of Prout, the rise and fall of particular classes in the social cycle. In its ascending stages the activities of an aspiring class will have a beneficial impact on the entire social body, but the need to regulate the distribution of material resources will always be acute. The question therefore arises, if one class dominates then who may guarantee fair and rational distribution of resources? Prout responds to that challenge with a genuine stroke of social initiative and inspiration embodied in the concept of morally and spiritually enlightened revolutionaries, the sadvipras. These progressive-minded leaders are independent of the mechanics the social cycle in that they have de-classed themselves and imbibe not the qualities of only one class but of them all in a detached way.

The term sadvipra means "ensconced in sublime truth". They are spiritual practitioners and social activists who have discarded the concept of even spiritual capitalism – higher personal realization only for their own good. Instead they have embraced the concept of "self-realization and service to all". They take up the lead to form a collective body of society, organized by service-motivated and spiritually conscious members of society in various boards at all levels from village up to world government. This collective body will function independently of the democratically elected political bodies and will fulfill the important role of active monitoring of the political, social and other processes of importance to the public. The existence and functioning of such devoted personalities is established in Prout’s second fundamental principle.

When considering class dominance and the need for an independent progressive leadership we should take into consideration the other main aspect of socio-economics outside of distribution, utilization, which is dealt with in the remaining four fundamental principles.

Thus we see that Prout’s approach is thorough and holistic from the onset. Not a single of the costly fibers of advanced socio-economics is outside of the eye of the needle of welfare of all that is so evasive to capitalism and communism. In fact, Prout is the first socio-economic theory that takes into consideration the real potential for the all-round welfare of all. It is a historical and momentous ideology waiting to be released in a world of exploitation in all spheres.

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