Either a country or a nation is founded on an economic base which is the foundation of social being and continuity.
But in the process of economic being, there arise relations which are spiritual These are emotions, sentiments, views, opinions, judgments between wrong and right, good and bad, ideal or non-ideal, all between members of a given community engaged in economic production, on a given territory.
The structure of the economy will always determine the type of spiritual life people practise on a given territory.
If the structure of the economy is such that there is a slave and a master, there will never be spiritual harmony between the two or tenant and a landlord.
There is permanent mutual suspicion and mistrust between a worker and a capitalist, employee and employer.
There have been bitter struggles between colonies and empires and even between empires themselves for territories belonging to other people.
These types of economic arrangements affect families according to the type of class to which they belong on a given territory.
One family will be found inferior to another in terms of wealth and property or the type of work a father or mother does, breeding spiritual feelings of superiority and inferiority.
Although this can be found at a macro level of class struggle, it also appears at a micro level of the family, between husbands and wives or between children of the same family who are either differently or oppositely related to the family assets.
This can even result in violence in certain families.
Because people fail to see the objective causes of these things in society, they decide to live with them as if they have no alternative to them. They definitely do not enjoy them, but they become spiritual and moral captives.
Inequality in property and assets will bring about owners and non-owners, the rich and poor, employed and unemployed, leading towards a world of hooligans, crooks, scoundrels, thieves, robbers, vagabonds, beggars, prostitutes and complete moral and spiritual filth in society.
All these finally become ordinary or normal things. But there must be a struggle to get rid of the moral filth in society.
With the moral filth, we shall just exist and not really live in a would-be desired and correct societal manner. Stones, rocks, water exist. They do not live.
Wild animals and plants exist as well as live. Living is added to them because they are not inanimate as they exist. But they are neither moral nor spiritual. They cannot differentiate between beauty and ugliness.
Methods of moral and spiritual armament should be established in the components of the superstructure of our socio-economic formation â€” paintings, drawings, sculpture, music, drama, TV, radio, newspapers, cinema, schools, colleges, universities, theatres, social clubs, political parties, trade unions, cooperative societies, womenâ€™s organisations, youth movements, civil servantsâ€™ associations, employersâ€™ association, etc, so that everybody comes to know what he or she does and why, under which circumstances and for whom?
Spiritual life should be considered a lubricant in each and every unit of social practice, either in the economic base or superstructure.
There should be strict spiritual considerations beginning from the family house, garden, kraal, school, factory, bank, office, shop, warehouse, store, insurance organisations, etc. How are these components of the superstructure to build and promote the required moral and spiritual standards?
Currently, televisions are affecting the young generation negatively by regular sadism between man and woman, girlfriend and boyfriend, husband and wife.
It is incumbent upon the Ministry of Ethics and Integrity to transform the content and quality of these components of the superstructure so that they portray only the ideals of human life.
lAll TV films and cinema should illustrate peace, friendship and love between father and mother, children and parents and among children.
They should stop â€œsadismâ€ where children are exposed to pictures of murder and killings in families.
lPainting, drawing, sculpture, music and drama should reflect peace, friendship and love between people.
lSchools, colleges and universities should teach humanism as a special social subject and branch of philosophy in the name of humanity.
lIt is incumbent upon a pro-people state to take over all street children who lack parental attention and look after them and bring them up and, subject them to technical and spiritual education.
lIt is necessary that an employer should stand up to such a spiritual standard, whereby he or she is capable of extracting and harnessing an amount of labour power from his or her employee which should be exchanged for an appropriate and suitable amount of financial remuneration that will enable the employee to provide himself with well-balanced means of subsistence â€” food, clothing, housing â€” climatically matching with the condition under which he is working.
The employer should bear in mind that it is such healthy human bodies that will be in a correct position to create and improve labour productivity in a variety of economic units that constitute our countryâ€™s economic base.
lThe savings that the employer makes should be handled in such a way that innovation and automation are created in economic units to lessen fatigue which affects the body and life of a worker, hence not allowing him to live longer.
lThe worker should also be spiritually in a position to understand and feel that correct technical handling of the tools of production and raw materials is necessary for the smooth running of an economic unit, geared towards productivity and subsequent welfare for all and should seek spiritual harmony with the employer all the time.
lCivil servants do not create any type of use â€” value in terms of political economy.
This is because they do not engage the production of concrete items for use in economic units. But biological bodies of all those who produce concrete items for use or consumption are looked after and protected by medical doctors.
Doctors, therefore, are indirect contributors to the making of useful values, because without people who harness machines, tools and raw materials to produce items and services for use, society would be short of a lot â€˜necessitiesâ€™.
Therefore, a doctor should treat a patient with a high degree of economic consciousness directed towards the relationship that doctor has with economic units and humanity as a whole.
lSpiritual concerns should also be directed to ways people get married. Some young men and women are subjected to an economic category referred to as dowry.
This is either cash or property, paid by the family of a girl who is going to be married, or by the family of a young man who is also going to be married.
The economic aspect of it on the part of a girl is that parental labour and resources have been spent on her whereas in the long run, she is going to spend her labour power to the benefit of another family or clan.
So that family or clan should compensate those who made her the labour productive force which she is.
When it comes to the male, it is because the boy is considered a pleasure, a darling and also a future economic assistant so that the family of the girl contributes to the coming in of the boy.
But dowry should be looked at as a spiritual appreciation of what has been done or finally shall be done economically on both sides which are being matrimonially and maritally united and put together for human continuity.
Spiritual life should be a lubricant for activities, private or public.