The Temporary Nature of Class or National Dominance in Societal Organisation

Sri Aurobindo is unequivocal in his statements about the eventual need to do away with artificial dominance based on some preferred class or some individual national organisation, as well as with the vast inequality in resource allocation and availability that comes with that dominance.  These things have arisen historically as the process of evolutionary unfoldment through the individual and society has developed, but he treats them as temporary processes rather than permanent differences that are to be embedded into the unified human society of the future:

“But this phenomenon, whether of dominant classes or dominant nations, can never be more than a temporary necessity; for the final aim of Nature in human life cannot be the exploitation of the many by the few or even of the few by the many, can never be the perfection of some at the cost of the abject submergence and ignorant subjection of the bulk of humanity; these can only be transient devices.  Therefore we see that such dominations bear always in them the seed of their own destruction.”

As a result, the “divine right of kings” and the hereditary aristocracy has essentially disappeared in most parts of the world.  Today we find the domination of a moneyed elite which controls businesses, access to resources, financial assets and through these the essential lawmaking and enforcing powers of societal structures.  “Two rigidly separate classes alone remain, the dominant propertied class and the labourer, and all the most significant movements of the day have for their purpose the abolition of this last superiority.  In this persistent tendency, Europe has obeyed one great law of Nature’s progressive march, her trend towards a final equality.  Absolute equality is surely neither intended nor possible, just as absolute uniformity is both impossible and utterly undesirable; but a fundamental equality which will render the play of true superiority and difference inoffensive, is essential to any conceivable perfectibility of the human race.”

Sri Aurobindo, The Ideal of Human Unity, Part I, Chapter 2, The Imperfection of Past Aggregates, pp. 17-18

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