Capitalism is an economic system in which private individuals and business firms carry on the production and exchange of goods and services through a complex network of prices and markets. Communalism is a form of collectivism in which ownership of the means of production is vested in a smaller unit, the commune, with a corresponding reduction in the authority of the state.
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Capitalism is still a going concern and is purely dominated by the profit motive. This is an amoral motive, which allows you to throw people out, to swallow smaller companies, to send your toxic waste into Third World countries, to patent nature’s bounty, to overprice your product, to destroy the environment, and so on. As spiritual masters and teachers have also emphasized, we cannot afford to live like this anymore. The futile chase after material possessions has reduced us to nervous wrecks, rubbished our values and self-esteem and destroyed relationships. Human society has never been in so much turmoil as in the present moment, and although all of it cannot be attributed to economics, much of it is we need a system that uses the best of capitalism without the dangers of it. / We need capitalism’s free enterprise and communism’s noble ends.
Early morning the sevaks would wake us up with bed tea and later light a wood fire to heat water in an old-fashioned boiler. Until all of us had had our baths, one or two of them would stay with us, swapping life stories and experiences. There were sevaks to cook, serve food, to wash up and sevaks to give us spiritual counsel. The hours were long and the work was arduous, but there was an unfaltering smile on all their faces. Why? Love for the guru, explained one.
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If this sense of service to humanity as a way of serving God can be inculcated in all of us, what a radical shift we would witness in the way the world conducts its work life. If government servants, for instance, could be infused with this spirit, what would they not do for the country? Instead of looking for bribes and favors, they would look to serve the public by creating laws that help not hinder, by implement projects and works that would look after the poor and create an efficient infrastructure. Teachers focused on the welfare of their wards would attempt to provide education that built character and not just gamer marks at the SSC. Companies would produce good s that fulfill genuine needs and not wants.
Orwell’s message however does not take us into the world of fiction that was in 1984. Revolutions sprung up all through the 50s to the 80s in communist and quasi-communist state of Eastern Europe namely the 1956 rebellion in Hungary that ensured far greater practical freedom in the state to the rise of solidarity in enough, Orwell’s vision of a socialist democratic set up came closest to realization in the country where he was born – India.
Plagiarism was hardly ever established and is not even worthy to mention, as one talks about Nineteen Eighty Four. The Book has etched a unique place peaking twice, once in ’48 and then in ’84, has etched a unique place in the memory of its readers and its immortal slogan “The Big Brother is watching you” has truly come to haunt many, if not warn them of an impending danger when the business of a state extends across the domain of individual privacy. In fact, so huge was the threat of induced sensed pleasure over freedom (or the success of Nineteen Eighty Four, written by a former student of his at Eton) that Aldus Huxley revisited his Brave New World with a set of 12 essays in the sequel Brave New World Revisited in 1958. With the emergence of Hippy culture in US and the discovery of ‘soma’ in marijuana, it did not seem far when pleasure would engulf over concepts of individual liberty.