Showing posts with label awakening urge for freedom. Show all posts
Showing posts with label awakening urge for freedom. Show all posts

Saturday, 22 February 2014

Humanist Politics - 3

Humanist Politics - 3

4. What we mean by Humanist Politics?

1.“ Humanist politics may appear to be something novel, because while politics has been qualified by a variety of adjectives, these have never included the term “humanist”. The world has heard of anarchist, democratic, conservative, revolutionary and liberal politics; there has been nationalist, imperialist and socialist or communist politics, and it might be asked what is the need of introducing yet another brand of politics in this medley of political notions which has already created more than enough confusion. The need arises from the fact that none of them seem capable to solve the present crisis and to enable men to be freer and happier. The necessity of humanist politics was born of the conviction that the crisis of the modern world can be solved only by emphasizing the human element in public affairs, or rather by giving the human individual a more prominent place in political theory and practice. All sorts of forces, elements and factors are considered as ends and means in politics, but it is often forgotten that there is no purpose in all this unless it creates the welfare and happiness of men, and that it is men alone who can bring it about, not impersonal forces and factors.” (1)

2.“ Humanism as a social philosophy is concerned with human behavior, with human relations. But a social philosophy, in order to be convincing, must be integrated in to a complete system of thought, including a cosmology and other branches of knowledge. This has its relevance to humanist politics, and before making humanist politics plausible, the philosophical background of Humanism had to be outlined to show how it leads upto this new form of humanist politics.” (2)
3.“ The traditional Humanism could not explain how and why man can be depended upon for behaving rationally and morally, that is, a responsible citizen of a given society. Consequently, it came to be believed, even by the best of Democrats, that though sovereignty indeed belongs to the people, the people, composed as they are of men and women not sufficiently educated, enlightened and qualified for administering public affairs, must delegate their power to elected representatives, and hence democratic government came to be known as representative government. “ (3)

4.“ It is not difficult to see the difference between a democratic government and a representative government. Democracy has been defined as government of the people, by the people, for the people. Of that generally accepted definition, however, two-third has been silently eliminated and in reality, democracy has come to be nothing more than at best government for the people. A government of the people and by the people has never yet existed anywhere in the world. The people do not govern; they simply delegate their sovereign right to their representatives, and the representatives govern; that is to say, the representatives meet in parliament, the parliament forms a government, and both parliaments and governments tend to become increasingly remote and independent of the theoretically sovereign people.” (4)

5.“ Education for democracy is hardly found anywhere. A certain degeneration of education in this sense is inevitable under the formal parliamentary democratic system. That is in the nature of formal parliamentary system of party politics. As soon as a party comes to power, it naturally wants to remain and consolidates itself in power. There is plausible reason for this: A party comes to power and forces a government with a programme. Four or five years are not enough to implement that programme. Therefore, the party must ensure another term in office. In order to guarantee re-election in the next elections, automatically a party in power takes to the practice of indoctrination and varying degrees of intellectual regimentation of the people. Education under the formal parliamentary system is influenced by parties in power and this is a kind of intellectual regimentation, which may be almost imperceptible.“ (5)

6.“ The essence of parliamentary democracy is believed to be the existence of opposition parties…………………………………….. In order to come to power, the opposition party must be able to sway the majority of voters away from the party at present in power……………………….. …………….Therefore, an opposition party, which wants to succeed in the given atmosphere, has to appeal to the same backwardness, the same ignorance, the same prejudices and blind religious faith of the people as does the party in power. Thus, even the opposition party will be no guarantee for democracy, indeed it is more likely to reinforce and galvanize the very conditions which a truly democratic  practice should tend to remove.” (6)

7.“ Humanists do not confine their concern with the life of society to the small sector of human existence which is conventionally called politics. But by their new approach, they indicate a way out of the present crisis of politics and its problem.” (7)

8. “Until now political thinking has placed all emphasis on the interests of the State. For the interest of the State everything is justified. The constitution of a democratic State includes an imposing catalogue of civil rights, but they all include also one clause which entitles the executive to suspend the entire Constitution – if necessary, in the interest of the State. That is to say, for the interest of the State, the freedom of the constituent units of the State can be completely abolished.” (8)

9. “No freedom, no welfare, no progress or prosperity can be actually experienced except by individuals. The concept of national prosperity and greatness, of social progress, - which ignores that all these blessings of a nation or society can be measured only by the progress, prosperity, welfare and freedom of its individual constituents, -  is a fraud and a delusion.
We are dealing with relations in which emphasis has always been laid on one of the related things only: man has always been relegated to the subsidiary position. In the relation between the State and the individual, between man and society, everything else was always more important than man. So also, when we think in terms of freedom and organization, we remember that we must be free to organize and that organizations must be free to do this or that, but we are apt to forget that organization has no sense and purpose except to increase our freedom.” (9)

10. “Education for democracy does not consist in teaching just reading and writing, but in making the people conscious of their humanness, to make them conscious of their right to exist as human beings, in decency and dignity. Education means to help them to think, to apply their reason. That is to say, the new humanist political practice must begin as a cultural movement. It must get out of the struggle for power of the political parties. Even a humanist political party, to have to come to power would have to join the scramble, would have to play the game according to its rules; otherwise it would stand no chance at all. And if it refuses to play the game, it is not a political party in the proper definition of the term.” (10)

11. “ Needless to say, a democracy cannot be educated from today to tomorrow. But a beginning can be made here and now. For example, if in the next elections there would be only two hundred people throughout the  country ready to practise humanist politics, they could begin work in a dozen constituencies and there begin the task of awakening the urge for freedom in the individuals and raise the intellectual and cultural level of the people. These are after all not just high- sounding phrase; they express themselves concretely in a change of outlook and of their backward habits.” (11)

12. “ The scramble for power creates a vicious circle. Maintaining that State power is now indispensable for social change, humanist politics attacks the problem from the root, which is man. It states that man is the basic unit of society. Therefore, a free society can have no meaning except in the form of freedom of the individual human beings. In order to achieve greater freedom, the conscious urge for freedom, the desire for a democratic society, for a democratic way of life, must be awakened in a growing number of individuals. Because any democratic change in society can be brought about only by the basic individual constituents of society and unless these have the conscious desire to bring about that change, it cannot be brought about.” (12)
13. “ It might be argued by enthusiasts of social change that that will take a very long time. That is not necessarily so. But assuming that it will take a very long time, is there any alternative? And it would have to be such an alternative as would bring about the kind of social change that we want to bring about, namely greater freedom for the individual constituents of society. Of course, those who still have faith in the dictatorial alternatives will not see the force of this argument. But those who have lost the faith that freedom can be attained by means of  an even temporary denial of freedom, those who are alarmed by the signs of growing regimentation and eclipse of the individual everywhere, they have no other alternative. Humanist politics is the only way before them.” (13)


1.     P. 114: Politics Power and Parties, M.N. Roy; 1981, Ajanta Publications(India), Jawahar Nagar, Delhi - 110007.
2.     P. 115: ibid.
3.     P. 116: Ibid.
4.     P. 116: Ibid.
5.     P. 118: ibid
6.      Pp. 124 -125: ibid.
7.     P.119: ibid.
8.     P.120: ibid.
9.     P.121: ibid.
10.   P.125: ibid.
11.   P.122: ibid.
12.   P.122: ibid.
13.   P.122: ibid.