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The Economy of Permanence: A Quest for a Social Order Based on Non-violence (स्थायी अर्थतन्त्र)

The Economy of Permanence: A Quest for a Social Order Based on Non-violence (स्थायी अर्थतन्त्र)

The Economy of Permanence: A Quest for a Social Order Based on Non-violence

डॉ. जे. सी. कुमारप्पा (Dr. J. C. Kumarappa) द्वारा

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पृष्ठ 24, कुल 169 में से

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पृष्ठ 24

Economy of Permanence
VI. STAGES OF HUMAN DEVELOPMENT-INDIVIDUALS
We have considered in an earlier chapter the various types of economies that
are found among sentient creatures, both in the vegetable and animal
kingdoms. In this chapter, we shall apply those tests and consideration with
special reference to man and see how and where he fits in.
As all other creatures are committed to a set form of life by the guidance of
instinct, they cannot rise from one form of economy to another by their own
efforts. Their mode of life, from birth to death, falls within a fixed pattern. A
member of the parasitic group remain a parsite all it life. It cannot help itself.
A leopard can no more change its nature than its spots. It perforce has to prey
on other creature or die. It is not responsible for the mode of life it leads. It is
impossible for it to advance into either the Economy of Enterprise or that of
Gregation.
As we have already noticed, man is distinguished by the gift of freewill, and,
how, by the exercise of it, he can change his environment and circumstances
with the help of the intelligence he is endowed with. Herein lies the difference
between man and the other orders.
A dacoit or robber, who belongs to the parasitic economy, may by changing his
mode of life, become less violent and set himself up as an absentee landlord
who gets his rent without any personal contribution or labour, thus rising into
the next higher Economy of Predation.
Or, he may decide to make an honest living as an agriculturist or as an artisan,
putting forth his own effort and making a livelihood by the sweat of his brow.
He would then have climbed into the third type-the Economy of Enterprise.
He may become a responsible member of a Hindu joint family, working for the
dependent member and sharing the income he enjoys with all the members. He
would have then reached the Economy of Gregation.
By developing a deep love for his fellowmen, he may be transformed into a
national worker, spending his best efforts in a noble cause, leading a simple
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