Humanism and Internationalism: A Neohumanist Perspective

Humanism, in its essence, extends beyond mere national boundaries or international cooperation. It encompasses a universal sentiment of compassion and solidarity towards all humanity. However, this lofty ideal often falls short in addressing the intricate dynamics of socio-economic exploitation and intra-human conflicts.

“Even within humanism there is still intra-humanistic clash”, Shrii Sarkar writes. He identifies a crucial distinction between genuine humanism and its pseudo form. While genuine humanism aspires to uplift all individuals regardless of their backgrounds, pseudo-humanism is tainted by ulterior motives and exploitation. The narrative of providing aid to disadvantaged groups often conceals underlying agendas of economic dominance and cultural hegemony.

With these words, Shrii Sarkar reminds us of the untold suffering inflicted upon indigenous peoples in the past few hundred years: “Suppose we discover that a particular group is educationally backward. We feel pity for them because they are also our fellow human beings; so, we think, ‘Let us introduce them to the printed word, at least!’ and actually we do something towards that end. But through this so-called ‘literacy drive,’ we inject ideas in their minds that paralyze them mentally, and then we ultimately govern these mentally paralyzed people as colonized people.”

Historical examples of this strategy can be seen in the colonial endeavors of European powers during the past few centuries. European countries justified their colonization of various regions around the world under the guise of spreading civilization, Christianity, and enlightenment values—a form of pseudo-humanism. They portrayed themselves as benevolent benefactors, claiming they were uplifting and civilizing indigenous populations through their interventions. However, beneath this veneer of altruism lay ulterior motives driven by economic exploitation and cultural hegemony. European powers sought to extract valuable resources from the colonies to fuel their industrial economies and enrich themselves economically. They also aimed to impose their own cultural norms, language, and institutions onto indigenous societies, often with violent means, killing millions of people, and at the expense of local customs, languages, and traditions.

The narrative of providing aid and enlightenment to disadvantaged groups thus concealed the true intentions of maintaining economic dominance and cultural superiority. This exploitation and domination under the guise of pseudo-humanism led to significant suffering, exploitation, and lasting repercussions for many colonized peoples around the world. In contemporary times, we can observe instances of pseudo-humanism intertwined with economic dominance and cultural hegemony in various forms, often in the context of international development, humanitarian aid, and globalization.

Moreover, Shrii Sarkar warns against the insidious consequences of disregarding non-human life forms within the framework of humanism. The rampant destruction of natural habitats and indiscriminate exploitation of resources disrupt the delicate ecological balance, posing existential threats to both humans and other sentient beings. According to Shrii Sarkar:

“Human beings led by self-interest have been neglecting ecology at every step. We should remember that the sky and air, the hills and mountains, the rivers and forests, the wild animals and reptiles, the birds and fishes and all sorts of aquatic creatures and plants are all inseparably related to one another. Human beings are an integral part of that vast common society.”

Shrii Sarkar also champions the concept of cosmic inheritance, positing that all individuals are entitled to a rightful share of the Earth’s resources by virtue of their birth in this world. This idea, Shrii Sarkar balances with the lawful rights of nature—land, plants, insects, and animals—to exist and thrive in perpetuity. This theory resonates with philosophies advocating for the commons, which argue that certain resources, whether natural or created, are inherent to humanity and should be
managed collectively for the benefit of all living beings.

Cosmic inheritance, as advocated by Shrii Sarkar, extends beyond mere material possessions, embracing
the idea that every individual has an inherent right to access the resources necessary for their physical, intellectual, and spiritual development. This perspective challenges conventional notions of property ownership and underscores the interconnectedness of humanity with the cosmos.

In contrast, the concept of the commons emphasizes the shared ownership and responsibility for resources such as land, water, and knowledge, highlighting the importance of safeguarding these assets from privatization and exploitation for the betterment of present and future generations. Despite differences in terminology and theoretical frameworks, both cosmic inheritance and the commons converge on the principle of collective entitlement to essential resources and the imperative of equitable distribution and sustainable management. Through this course, we will delve into the nuances of these ideas, exploring their historical roots, philosophical underpinnings, and practical implications for shaping more just and sustainable societies.

The limitations of internationalism and humanism underscore the need for a paradigm shift towards neohumanism, which advocates for a holistic approach that transcends narrow interests and embraces the well-being of all living entities. It seeks to foster a harmonious coexistence among humans, animals, and the environment, recognizing the intrinsic value of every being. In essence, neohumanism offers a transformative vision for a more equitable and sustainable world.

By prioritizing empathy, inclusivity, and ecological stewardship, neohumanism heralds a new era of social progress and collective flourishing. As we confront the myriad challenges of the 21st century, the principles of neohumanism may serve as a guiding light towards a brighter and more compassionate future.

Roar Bjonnes is the author of two books on PROUT (The Progressive Utilization Theory): Growing a New Economy, and Principles of a Balanced Economy.