Description
The ISHIC International Standard for Human Integration and Communication was created to teach people how to live in society. At first we may think it is a project without logic, but by understanding its foundation we conclude that it is necessary and urgent for its existence in our age. Its implementation is visualised with great prospects of usefulness. This foundation has a purely didactic and non-profit purpose.
Living today, more than ever before in history, populations are in the midst of great personal crises and by consequence, even more serious in the social one. But we believe that by elaborating and spreading the knowledge of good methods and techniques of good concepts for personal life and about all things we can achieve great results in the future of people’s lives in all sectors.
This project is didactic and non-profitable, maintained mainly through donations, because the actions and knowledge provided to the public will always be of a free nature.
This project are totally developed under scientific aspects, with the focus in Logic and in the “Human Feelings”. With this objective, we have elaborated methods to achieve the best results of personal and social concepts.
The good concepts are the ones that allow societies to grow in quantity and to develop mainly from a “sentimental” point of view. And this is exactly what we are talking about, “feelings”. Because without this consideration, quality of life and prosperity in any social environment is not possible.
The mission of the foundation is
“To develop and promote methods of enabling and rehabilitating people to live together in society.”
* To develop the concepts of moral and civic education for living together in society, which we will refer to as “Education for Life in Society – ELS”.
Education for Life in Society – ELS
Because by reducing the difference of personal concept about right and wrong, conflicts are naturally reduced.
* To promote ELS knowledge and interaction, between the individual and the society.
Because they are different and even opposite considerations as an individual and as a social group.
Fundamentals
The aim
To reduce conflicts between people, reduce crime and promote personal and social development.
Reasons
The population of the countries is growing and mixing rapidly and totally dependent on the personal concept of each individual and each locality.
The way
We do not evolve people by using violence, but by teaching them.
Nature
This project is of a didactic, technical and scientific nature, not religious.
Source
It is old and new knowledge easily observable with pure logical vision. It is the concepts that translate into reality that should be promoted.
Benefits
With less conflicts and crimes we will have Better social life, better trade of products and services, and greater creation of arts and inventions.
It is possible
Yes, it is perfectly possible. It is not simple. But we live in the beginning of an era where knowledge in all areas is growing fast. Even in the “human” areas, and now we have the internet tool.
Costs
We have costs in the development, which is done by many and diverse high-level professionals, in many areas of human knowledge about humans. They are professionals from many areas for management, making, promotion, dissemination and teaching, etc.
Local
The base of the foundation coordinates the other locations in the many countries that follow.
The difficulties
They are enormous from all points of view. Structural, scientific, logistical, financial and more. But they are still less than in the near future when the population will be bigger.
Humanitarian aid
Our goal of humanitarian aid is with didactics to teach people to see their world in a clearer way. So that they need less and less help with necessities. However, we will eventually be ready for such help, because there are always situations that happen that put people’s lives at risk.
Alone
We don’t believe in doing everything by ourselves. And we don’t want to. This is a project to benefit all humans and living beings. We wish and count on everyone’s participation.
Support
Other organisations will be contacted to collaborate with information, logistical, financial and political support. Participation and feedbacks are fundamental for the greater and effective reach of the didactics.
Funding
It makes perfect sense for everyone to collaborate with large or small donations. Money is a tool for better living, and that is what we will use it for. All the resources donated have the sole objective of maintaining the expenses of the foundation in order to reach as many people as possible.
Product
We produce educational material in various media. The concept is to always be “*totally free*” access for any user. * “We do not sell materials or training to users”. The use of advertising in some materials will be considered to support these costs.
Profit
We do not have the rationale of producing profits for shareholders. All capital raised is directed to cover salaries and operating costs.
Duration
We know when we start…, we do not imagine when it will no longer be necessary. We also know that all the work we do today will have a greater projection in the future. But if we do nothing, the projection of the future with today’s society, is not good.
Future
Very quickly the concept about borders of countries, economy, society and many more is changing. Also, inevitably humanity will populate new environments even more hostile than our planet.
The prediction
Surely in the future it will make sense to ask “what was life like in the past before that?”
Obligation
What does the world look like that “you” want to leave to your offspring?
The Foundation Concept
The objective of the ISHIC Foundation is to elaborate and disseminate concepts of good social coexistence, which we call “Education for Life in Society – ELS”. This is information and knowledge that contributes to guide the behavior of each individual in the most diverse situations in life, with the objective of reducing personal conflicts and conflicts between people in social groups. Creating a pleasant environment where each one can be more productive and develop better as a person. As a consequence, it also achieves a great reduction in violence, abuse, criminality and all the factors that harm everyone.
In our era, the world’s population has grown the most in quantity and, consequently, in problems, social conflicts and wars. It is easy to make a projection that the tendency will be to increase exponentially, in quantity and in violence.
We know that the way of life of people, both in cities and in the countryside, has changed a lot in recent decades. And more and more people have had the possibility of meeting people from other regions and other countries. Even without moving physically. In the past there were many myths about how the culture of other people was, but usually it was total ignorance.
With the new communication and information technologies, we can now interact between all living beings. The exchange of culture, from physical or virtual contact, is certainly an experience that enhances learning as never before, but it can be “good or bad”.
The idea for this project was raised after the author realised that, despite the initial objective of the foundation which was to consider the conflicts of only one society but, he observed that currently all of them are culturally mixing. This strongly potentiates conflicts and crimes.
Historically, in life in environments where conflicts are easy and uncontrolled, people are unproductive, especially in the arts and science. Inevitably leading to the isolation of groups, forming some small and powerful, because they provide the science and means of survival they provide for the large groups, which have fewer and fewer resources individually, and remain in endless conflicts for survival.
The foundation has no product to sell, but we believe that with less conflict in the countries and in the world, as well as improving the quality of life of the people, even the producers should do more and better business. Therefore, it is also good use for traders.
We understand the difficulty of the task and we do not intend to do it alone. We expect all communities to participate in helping to build the future.
Today we are strongly influenced by our governments, religions, habits, local customs etc. The population of the planet is 7 billion people. Technology is advancing with increasing speed. So, if we make a projection of the concepts of education, ethics, respect, dignity, sensitivity, etc., for the future, we see that today we can make a relatively small effort to achieve a progressively greater result. If we do nothing, the future will still continue its path. But it may not be where we will like to live.
It is in the nature that all beings wish to have a dignified life, with quality, wealth, technologies but without losing common sense.
One of the greatest problems today and, consequently, one of the greatest in the future is that of individuality. Because people have developed their own concepts, which many times are not exactly well adapted to social life and end up being moved away from groups with better concepts, and closer to groups with bad concepts, simply because nobody ever explains to them about this subject.
The good concepts are the ones that allow societies to grow in quantity and develop mainly from a “sentimental” point of view. And this is exactly what we are talking about, “feelings”. For without this consideration, quality of life and prosperity in any social environment is not possible.
How you feel makes all the difference.
For example, how would you feel if you watched or participated in a football match where there was violence, aggression, blood and death on the pitch? Certainly, the conflicts on the pitch would be extended to the fans even more intensely than they are now. And they would not be very productive either economically, or by social, “current” taste.
In other words, the protocols developed to define what is right and wrong in games have provided the great success that all sports today. However, societies do not follow any defined consensus. Creating and developing personal habits that generate small conflicts that grow into big ones and even into crimes, for issues that could be easily solved at the beginning.
The foundation has its character based on logic and human feelings. We use and develop techniques for better social coexistence under concepts with foundations in anthropology, psychology, psychiatry and various areas of human science, also with the participation of the population, of already known programmes such as Scientology, the Prem Rawat Peace Programme, and several others. This knowledge is already well developed and tested. Therefore we have no intention of creating any secret order or cult with objectives that are particular to the foundation.
All this knowledge will be spread through the foundation and also by association with other institutions to work together. We are open to other programmes that have the same principles and cultural objectives.
We guarantee the transparency of all our work by keeping our activity reported to and monitored by the UN, the European CPT and the governments of the countries in which we work.
We do not claim political involvement in any country, but we hope to have the support of governments. We do not claim to get involved in religious issues, but we also hope for their support. The foundation’s work is purely educational and is aimed at schools, communities, companies and prisons.
The foundation’s costs are covered by donations, social events, product and institutional sponsorships. Our costs are generated by the resources necessary to maintain the professionals of the various areas at full capacity, the physical displacements in the means of transport, the elaboration of materials, physical and virtual publications, the distributions, the support of contracted operational agents and volunteers in the locations.
The history of the reasons that led to the creation of the Foundation for Society Human are purely commonplace observable in any society. It started from the founder’s observation that in all environments conflicts are always born because each individual uses his own “common sense” and not “consensus”.
This condition has its beginnings in the training that parents offer at home from childhood onwards. A condition often aggravated by the feeding of ideas of selfishness, gigantism, minorityism, traumas and several others that grow along with the individual and culminate in creating serious social and economic problems, not only to himself but to the whole society.
If additional knowledge of how to live in society can be introduced in the most diverse environments defining parameters of “consensus” and, teaching to be a priority to the “individual sense” that, the acceptance of ELS social techniques to do the best for the group is healthier, we can all have a happier individual life.
The foundation’s program of action is aimed at each sector separately to be as objective as possible. Sectors like schools, prisons, companies and society have to be more selective in some issues.
Because schools are divided by age. Prisons are micro society. Companies are made up of people, not machines. And society has to live well with all the differences. Information is the same, but adapted to each sector for the best perception, without infringing on personal feelings.
One of the main causes of conflict in any environment is the low tolerance to frustration that people have naturally. Due to the need or desire to participate in social groups, all individuals develop in an old concept where they believe that if they are right they will be superior to others, and if they are not right, they will be inferior. With this concept one is justified to always impose their reason on others, even if it is completely wrong.
Following this concept makes people arrogant instead of wise. Only from the moment the individual understands that if he admits he is wrong and is willing to listen and learn is he able to perceive that the group does not see him diminished by this but, on the contrary, starts to see him as a wise individual.
The programme items to be developed:
Frustration tolerance; Arrogance; Overbearingness; Protagonism; Passivity; Violence -causes, effects and objectives; Selective sensitivity -samples of various kinds; Myths of culture -good and bad; Racism; Definition of happiness and the search for it; Definition of time and death; Definition of what the planet is and how its elements are interconnected; Definition of what the universal society of the planet is and how its elements are interconnected; Definition of objectives -rights and duties of couples and children; Objectives, rights and duties of young people, adults and the elderly; Concept of the recognition that even real experiences can be mere illusion; Concept of sharing; The secret of money; Difference between strength and power; Individuality -what we have in common and the differences; The recognition of the superior abilities of each person -gifts; Your objectives and what to do with them; The concept of the objectives of unions -love, symbiosis and deceit; Advantages and disadvantages of marriage and single versus age; Adaptation to new eras -technology and the individual and collective memory of the past; Life with technology and adaptation to the planet and nature; Social etiquette for the customs of good manners such as eating at the table; eating with your mouth closed; Body hygiene – how to take a bath, when and how to use water and products; How to behave at parties; Recognise how much you have drunk – alone and in public; The concept of using drugs on the body and the real reasons for it; The limits for dealing with and playing with other people; How to react when you are disturbed; The reasons for dressing appropriately for the group and the occasion; How to choose a group; The actions of considering and reacting to how the group sees you; How to proceed to reintegrate into the group after a crisis; How to show and not show feelings according to the moment; How to behave when your mistake is recognized before the group; How to recognize the merit of others and your lesser ability in a matter; How and why you should give the turn to others and the consequences; How to help a person offering expecting the positive or negative response;
How to perform everyday tasks using the tools available; How to cook, wash, iron and their reasons; What to eat and the effects of food on the body; The concept of emergency work and lasting work; Why create things and the feeling they produce; What life is like in good society and what it is like in war, what is gained and what is lost; What to do and expect from other people; What to do when another person does something bad to you or to family and friends; How to react when you receive a complaint about your personality and your actions, and the advantages of seeing another concept different from your own;
Parents and children -Fathers: what to teach, what to expect, to accept and adapt to changes, how to feed, how to give and keep medicine, observe physical and psychological signs to ask for adequate help, how to provide and maintain closeness in the relationship, what to teach and how to help about their relationships with their spouses
Parents and children -Children: What they can and cannot charge their parents, how to be sensitive to recognize the physical and psychological economic capabilities of their parents, what they represent in their lives and consider their loss, take interest in ancestors and family stories, give the meaning of what family represents, the importance of ancestor history,…
The importance of recognising oneself as a citizen of a neighbourhood, city, country and the world, how to behave and what to demand from public services; the importance of communicating local events to public services; Concept of the functioning of the government of the localities of cities-states and countries; The civil rights and duties of the citizen; Ethics and social behaviour on the streets and in traffic; Crisis procedures on the streets -attacks, ecological disasters, accidents, explosions; Concepts of priority of people to be attended to and the reasons; Concepts of assessing risks and dangers of accidents in places; Concepts of recognising individuals with attitudes of risk to themselves and to the collective; Concepts of observing the local, city, country and world economy; Concepts of the advantages of participating in the development of localities outside the big centres -how and why; Reasons for encouraging and supporting others to get involved economically…
Couples: The concept of unions in marriages and the objectives; The rights and duties as individuals and as a collective; Identifying your own characteristics and learning concepts for relationship; Concepts of what to do with the frustrations of relationship; Learning to make agreements and to give in; The natural concept of the end of relationship and how to deal, before and after; What to do when it ends; What the concept of learning from one’s own mistakes and those of one’s spouse to be more successful in the next; The union and separation of property before, during and after; The meaning of each for the children; The concept of the ex-spouse’s new relationship and how to deal with them…
And many others…
The reasons for this work
Societies today rely solely on the efforts of the state to promote justice through laws. However, the sense of justice is naturally individual and varies from person to person. And it is precisely this variation in what each person understands as fair or unfair that causes conflict and crime.
If each individual develops their own standard, according to their own understanding of the world around them, they certainly do not agree or understand the reasons for having to follow “someone else’s” standards of what is good and right and not their own.
The foundation aims to establish and regulate only natural concepts as individuals, in an effort to reduce the wide variation of these concepts. For, the principles of what is just and unjust applied in the system of justice should be designed and developed to be a standard of what is good and right.
If one considers that the state expects and needs citizens to understand the model of what is good and right that enables the best coexistence between societies and the greatest compatibility with justice, then the work of the foundation is important for the state, for justice and for society.
The political model that the state currently uses is based on the “utopia” that citizens living under its regime intuitively know what is good and right.
We understand the state’s difficulty in managing to express these concepts to its citizens and, as a consequence, all three, state, justice and society, find themselves in conflict with repetitive and endless situations that hinder everyone’s evolution.
The state has been in charge of promoting “justice” among the people but, because it does not aim to exercise it under the fundamental “sentimental” character but only to maintain the organisation and the economy, it uses prisons to enforce only “punishments”. And on this basis, prisons are designed to be a place of torture and suffering so strong and striking that individuals do not want to return.
As a result we have, “A state where there are many causes in court and many injustices, the happy union of citizens is not possible.” This premise conditions all legislation, limiting and hindering healthy social integration. You will never see citizens united where there are many lawsuits in court and many injustices. This unity can only be found where there are few and minor causes.
The state errs when it assumes or demands that individuals are peaceful and naïve. That they do not react to superior force, that they are not capable of fighting and overcoming the state itself. This model makes these mistakes by acting as if it were dealing with a species other than humans.
It is the right thing to consider the natural capacities of humans, not what misguided laws dictate. People seek challenges to know their limits. And once they know, they challenge themselves to overcome themselves. If there is an impediment to conquering a need, they will always find a way.
We are currently witnessing confirmation that the simple method of punishing people, citizens, is not working for the common good. We are living in a world where society is not improving, and is even getting worse in many concepts, especially with young people, and rapidly degrading the few concepts of social life that were developed in the past.
We do not believe in the utopia that it is an easy and quick task, but we do believe that with the right vision, the right techniques, everyone’s support and time, it is possible to make individual and collective thinking the least variable about what is good is right, and improve everyone’s lives considerably.
Book annotations
Although the intention of the Foundation is an innovative activity, its concepts have been cited previously by several authors. Among many, we quote a few:
Book – Filosofia do Ser e do Ensinar – João Boavida, pedagogy series II – Editora Coimbra Lda, rua do Arnado 3000, Coimbra – print run 1000, Oct 1991, National Institute for Scientific Research – INIC
p 290- “Maturity works in the sense of unblocking the first situations and relativizing the second. In either case, it means gradually becoming aware of the relative weight and value of situations and things”.
“The adolescent generally endures badly that they are made to return to his little experience and that although adults are right it is difficult to make explicit and make understand a whole series of factors whose evaluation only maturity will facilitate”
The problem facing the adolescent is that of the transition to adulthood, with various sensitive points and, obviously, with various types of problems. The success or failure of the transition depends on the tasks that society is providing. To the extent that these tasks are defined and valued, their success turns the transition into a progress. That is, in an acquisition of competencies felt as personal achievements and motivating new achievements. When these tasks do not exist or are not recognised or, if they are recognised, are not valued, conflict situations multiply and indispensable stages for future learning are burned out. A finished task corresponds to a competence acquired in a given area of behaviour. On the other hand, an unfinished or ignored task corresponds to a competence which, not having been acquired, prolongs immaturity.
It is also known how immaturity has a tendency to provoke feelings of inadequacy and corresponding frustrations. The problems can be seen from a more individual or more social perspective. The classical perspective of adolescent problems is individual.
*** The biological and affective transformations in puberty strongly influence behaviour in adolescence, but are usually ignored or briefly considered within social contexts. Being potentiated in the family environment.
*** The long schooling and technical preparation provided by schools causes the prolongation of immaturity because, at the same time that many social tasks remain diffuse, or even forgotten, they do not produce other tasks that are expressive in the social context outside the establishment.
In some way, prolonged and mass schooling has tried to prepare youth in an attempt to correspond to new needs. Before, the social structures were restricted and traditional and, naturally, solved the problems at the level of moral formation, interiorisation of values and adoption of civic and ethical attitudes at a professional and moral level. The sociocultural, modern, scientific and even religious evolution has reduced and left this aspect of maturity to drift.
The long modern scientific and technical preparation produces inclusion in significant roles in modern society. However, society, enlarged and disintegrated, has ceased to exercise its educational functions. It also changes family values in the lack of references at an age when they are indispensable.
When society asks or only expects new adults to carry out social tasks, it finds them unprepared and unmotivated to adopt adult behaviour. Thrown between ambiguous or even contradictory demands and expectations, without real socio-cultural counterparts, it is no wonder that the adolescent in the most “advanced” societies is often unhappy and rebellious.
It is quite common in lower socio-economic societies to drop out of school with the justification that it has little application in practical life, because it is a very futuristic preparation and far from the knowledge necessary for their environment. Also because of the basic need for personal and family support, they start working while they still have little or no understanding of themselves and even less of society, becoming mere machines in the hands of profiteers who provide them with the desired profitability in this phase which ends up having the high, dramatic cost of immaturity in most other social aspects.
School produces an antisocial aspect in students. Because the brain consumes large amounts of energy, it avoids wasting it by concentrating to the maximum when a particular job demands it, implying reduced capacity for social self-control. “A person who is cognitively busy is quite likely to make selfish choices, to use sexist language, and to produce superficial considerations in social situations.” -Daniel Kahneman, Nobel laureate in economics.
In this energy management, the brain does not assign a large amount of energy to social issues when it is busy with other activities that it considers of greater importance. And we have actually observed that teenage students are less social than after finishing their studies.
Book – The Digital Fortress, Dan Brown
“Quis custodiet ip sos custodes?” (Latin)
Who will guard the guards?
Book – Indaba my Children, Vusamazulu Credo Mutwa
p8- “Violence and force are sure signs of failure on the part of the ruler. Killing his own people can only increase a ruler’s unpopularity.”
-Violence and force are sure signs of failure on the part of the ruler. Murdering his own people can only increase a ruler’s unpopularity.
DS . The Demon of Simplicity, cdm – 2016
“The impossible only becomes possible when you alter your way of thinking”
“Young people want their parents to give them all the freedom and keep watching to save them. But they do not understand that at this point, parents leave them because they are no longer so much interested in teaching and, they start watching the frustrations that their children subject themselves to.”
Political Thought Book 2
Page 117 – Father Thomas Aquinas (1225 to 1274), talks about the difficulty between divine (natural) law and human (state) law.
Page 129 – Talks about, “Under tyranny the virtues are despised and do not flourish. Men possessed of fear dejemn themselves into servility and become inferior.”
Page 152 – “It is the desire for advantage that turns man away from justice.”
Page 160 – Quotes that “to lead men to good fellowship is not the task of human government but of the divine.”
* It is this belief that has empowered religions and removed responsibility from rulers, through sheer error of lack of knowledge. Creating a paradox, where government wishes to rule men who dream more of the divine world, than the real one. And in the belief of the ability of the divine, to make men better and government easier, even kings have bowed to this concept.”
Page 174 – Boethius says: “How happy it would be if the human species had a soul ruled by the love that rules the heavens.”
Page 186 – Aristotle advises that: “Always be ready to destroy your opinion for the sake of truth.” (384 B.C. — 322 B.C.).
Page 214 – Quotes that “Laws must be proclaimed so that everyone has their knowledge and is not excused for ignorance.”
Page 219 – Quotes that “Laws only become strong and customary if they become customs. Constant changes weaken laws which fall into disuse.”
Page 220 – “The whole is great only because it is composed of small parts. To remove or destroy small parts reduces the greatness of the whole.”
Page 262 – Talks about force and justice. “Force without justice is evil and must be resisted. Force without justice is crime. Justice without strength can do nothing.”
“All that is honoured is born of elevation and nobility and of the soul and not of the vigour of the body.”
Dianetics
Page 80 – “A person with an engram may remain at the site of the engram to ensure survival. But when the means of survival reduces, the engram is fired with greater density.”
Page 165 – Cites that “Removing the individual from the environment is the best method to recover from engrams and improve personality.”
Elaborated by H.T.Writer, 2017
