This book outlines the theory of Neo-Humanism as propounded by the great 20th century think P.R. Sarkar. Neo-humanism is described as humanism expanded to include the entire creation: all varieties of human cultural expressions, and the animal and plant world, even until the inanimate world. This 'new-humanism', rather than being an aetheistic concept, recognizes the value of a human beings internal world, and thus bases the inspiration of neo-humanism upon a universal spirituality which is an essential part of the human psyche, although at times unconscious. This inner connection provides the mental epansion, empathy and perception so that will allow human society to live 'neo-humanism' not only intheory mut as a real expereicen intergrated into the individual and collective self. The author also clearly and concisely describes the modes by which vested economic and media interests manipulate and distort human thinking, and how this can be combatted through rationality and proper education. This he links in a unique way spirituality, rationality and human emotion. This book offers a unique perspective for anyone interested in sociology, multi-culturalism, anti-speciesism, globalization, anthropology, alternative economics, etc.

Neohumanism is a new form of humanism that applies not only to human beings but expands the very concept to be inclusive of all beings. A neohumanistic approach is based upon the cultivation of a deep, internal sentiment which gives reverence to all life and sees all living beings as manifestations of one, integrated whole. Neohumanism gives depth and breadth to the relationship of human beings to each other and to the world in which they live. It is fundamentally spiritual in nature - not because it subscribes to any religious view, but because it acknowledges the deep, inherent unity in all life and the beauty which is inherent in all beings, thus promoting a reverence for living beings.

The present songbook is an anthology of the songs (in the order of composition) of Shrii Prabhat Ranjan Sarkar known as Prabha'ta Sam'giita. In February 1982, Shrii Sarkar gave to the world the gift of Neohumanism. Neohumanism is in fact a renaissance of the 7500 year old Principle of Social Equality (Sama Samaja Tattva) propounded by Lord Shiva. Neohumanism expands the scope of humanist concern to include the plant, animal and earth realms. Neohumanism focuses its efforts on controlling the baneful consequences of narrow sentiments such as geo (geographical) sentiment, socio (religious/ethnic) sentiment and humanist sentiment. It is the intensity of devotion (bhakti) or mystical love (Ishq-e-haqiqi) that gives the Neohumanist the capacity to rise above these sentiments, the ability to enlighten others about them, and the capacity to fight these sentiments. Neohumanism liberates people from their limitations and doubts and fills them with courage, determination and limitless love.

The Posthuman offers both an introduction and major contribution to contemporary debates on the posthuman. Digital 'second life', genetically modified food, advanced prosthetics, robotics and reproductive technologies are familiar facets of our globally linked and technologically mediated societies. This has blurred the traditional distinction between the human and its others, exposing the non-naturalistic structure of the human. The Posthuman starts by exploring the extent to which a post-humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this situation as a loss of cognitive and moral self-mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post-anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future? The Posthuman concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo-humanism that emerge from the spectrum of post-colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment.

A progressive society is verily the composite of those beings who are engaged in the noble task of creating a conducive environment for human progress. This is what Part 1 is all about: what constitutes human progress, how one is to proceed in this direction, and the spirit of society. The conversion from sentimentality to spirituality constitutes the content of Part 2. The theme of Part 3 deals with social values and human cardinal principles, balance in all the strata of human existence, the principles and application of Progressive Utilization Theory (PROUT), re-organization of nations into self-sufficient or sustainable socio-economic units and their co-ordinated co-operation and merger into self-reliant zones, so as to prevent socio-economic exploitation and attain a high degree of socio-economic parity. Then each socio-economic unit would have the ideological base of Neo-Humanism, with the motto of 'self-realization and service to humanity'.