1.WHO I AM / ABOUT THE AUTHOR

 

Dr. Ali Fasih was born in Amol, Iran, in 1933 and grew up within a religious family.

He visited one of the country’s oldest schools, completing his education with the A Levels in mathematics.

He passed the entrance examination of the police university, achieving his diploma three years later. In the following time, he studied criminology and sociology and graduated with a Master’s in both subjects. Later, he also graduated with a Master’s in history at the Azad University.

As a professor of history, Dr. Fasih also lectured at the Islamic Azad University for a period of four years.

His professional development turned out to be an impressive and extraordinary career. Being a policeman first, he became the leader of the national taxi association; later, he achieved the position as Police Governor of Teheran and leader of the road traffic licensing department. In this function, he was eventually in charge of the entire federal state.

During his fulfilled and varied professional life, Dr. Fasih gained overall respect and appreciation by his straightforward and deeply honest character as well as his profoundly moral way of thinking – both among his neighbor, fellow citizens and high officials.

Having finished his successful career, Dr. Fasih turned to his interest in science once again. Upon completion of his studies, he wrote his doctorate thesis on the subject of „Philosophy of History“ and was awarded the title in a ceremony. Among his lecturers were the respected professors Dr. Shabani and Dr. Sharaf.

Dr. Fasih has published two books on his scientific works and theories:

 

 

Philosophy of History

History and Personality – A new universe requires a new philosophy of history

 

 

Today, Dr. Fasih lives in Germany, in close vicinity to his three sons who have established their lives here as well.

With the publication of his work, Dr. Fasih would like to show a way to solve the old and new conflicts between nations, cultures and religions. And he would like to offer a perspective for all people to make this modern world a more peaceful and safe place to live.

Humanity and social wellbeing are in the focus of all interest of Dr. Fasih. Contributing to both would be the fulfilment of his professional and mental aspiration.

 

 

2.WHAT I WOULD LIKE TO SAY

 

This summary is to serve as a subject of discussion with representatives of the United Nations

 

First of all, I would like to express my opinion that the implementation of my theory could prevent people all over the world from major harm and suffering, improve their lives and offer new ways of solving conflicts.

I am convinced that poverty is prevailing in our modern world. However, I am not speaking of economic poverty in many places of the world, hunger or destitution. Rather than this, it is a cultural poverty – which is reflected, among others, by wars and the competition among the armaments industries. I believe that mankind, in its entire development, has never reached one particular ability – that of genuine cooperation.

I think that today’s problems of the human race are rooted in a disease of the organs of culture and society. In this respect, the personalities and characters of the leading institutions are crucial for the development and function of a society – both in the positive and in the negative sense.

I would like to present two historic examples:

 

Sources: Wikipedia as well as an online article from www.welt.de (http://www.welt.de/geschichte/article143511150/Teufel-begleiteten-Jan-Hus-zum-Scheiterhaufen.html)

 

Jan Hus (1369 – 1415) was a Christian theologian, preacher and reformer. For some time, he was the headmaster of Karlovy University in Prague. From 1402, he was preaching in the Bethlehem Chapel of Prague. The focal point of his doctrine was the abolition of the custom to pass on the papal office, which at that time had been maintained for almost 1,400 years. According to Hus, the definition of “Pope” was not institutional, and neither was the definition of the Church. He believed that “Holy Father” must be someone who lived in a holy way and followed Christ in poverty, devotion, peacemaking and chastity, but not someone who lived in obvious greed, pride and sin. At that time, three popes were competing for the office and their rivalry entailed chaos on the European continent. Also in its lower ranks, the Church was in a frightening condition. Many priests were living with women. While the peasants were suffering from hunger, the cloisters accumulated treasures. Higher positions were traded like goods, the selling of indulgences was booming. Jan Hus wanted, he had to put an end to all this. He turned to the ordinary people and spoke to them in their Czech mother language, demanding to distribute the wealth of the Church to the poor. The official Church tolerated his provocations for years – which was also due to the sympathies by Bohemian peers that accompanied Hus, in spite of all disagreements. 

 

It was in 1414 that under the influence of Sigismund, son of Emperor Charles IV, a great council came together in the city of Constance. The most important task of this council was to overcome the fatal split of the Catholic Church. The fathers of the council asked Jan Hus to come to Constance and present his thesis. Although many of his friends warned him, Hus accepted the invitation. When he arrived at Constance, he was arrested in spite of having with him a letter of consignment signed by Sigismund. After a period of incarceration, a number of hearings took place in which Jan Hus was requested to recant his doctrine. When he denied this and stuck with his convictions, the council’s court sentenced him to death by fire on 4 July 1415. The sentence was executed one day later. According to the legend, an old woman attending the execution placed a faggot on the stake. She hereby meant to demonstrate her loyalty to the Church and she believed to take part in a holy act. In that particular moment, she was not aware of what she did or what crime Jan Hus had been sentenced for. She did not realize that his convictions and actions were driven by deeply humane and Christian motivations. She just blindly obeyed the authorities and believed that they were right.

This example is to demonstrate the dynamics of a society that follows their leaders without hesitation.

 

The second personality I would like to present is the philosopher Ibn Khaldoun, a scholar and public servant who was born in Tunis in 1332 and died in Cairo in 1406.

 

(Source: www.faz.net - http://www.faz.net/aktuell/feuilleton/buecher/rezensionen/sachbuch/ibn-khaldun-die-muqaddima-auch-damals-wusste-niemand-wer-die-hohen-steuern-erfunden-hat-11598871.html)

 

Translated into modern terms, his great work “Muqaddima” is a kind of historic anthropology. As a “Zoon Politicon”, human beings depend on company and the natural relation is the driving force of history. The greater its solidarity, the more complex and higher the degree of civilization achieved by the society. The increasing complexity of a community and particularly the urbanization, however, are the seed of its dissolution, as natural relations are more and more decreasing and becoming accustomed to luxury makes the government operating beyond its means. The resulting exploitation of the people eventually leads to the downfall, if such is not already caused by an enemy from the outside. According to Ibn Khaldoun, the consequences of colonization and exploitation in the North-African countries were rooted in the behavior of their societies and people, having just allowed for the colonization to take place at all. Africa is disposing of the world’s largest amount of natural resources, but it’s the African people that suffer the most world-wide. The human poverty, however, is only a result of the social culture not having developed any further on that continent.

 

Let me refer to an earlier stage in history to explain what I mean:

World War I claimed the lives of nearly 18 million people and, according to estimations, an overall 80 million died during World War II with another 20 million being injured and traumatized. These figures today represent the unimaginable suffering, losses and traumatizing of whole nations all over the world.

A war of such terrible dimension was never to happen again. Under the governance of the former US President Roosevelt, the allies of World War II developed the concept of the United Nations Organization in 1942, with the Charter being eventually signed by fifty member states on 25 April 1945.

 

The UN Charter stipulates that the organization is entitled to intervene into armed conflicts, but not into the domestic politics of a state.

I am strongly convinced that this approach is wrong. In particular, the tasks and the function of UN representatives and envoys should be revised and amended.

The achievement of Ibn Khaldoun was to recognize the connections and to analyze the reasons for existing problems hundreds of years before the Europeans – i.e. before these were actually in a position to write down the arguments of problems and conflicts in the world.

He realized that certain nations, people and societies were lagging behind and he did not treat this phenomenon as an overarching problem or consequence, but researched within these cultures.

 

The human race feels particularly threatened by three major issues:

1. The ever-growing gap between poor and rich countries
2. Overpopulation
3. Environmental pollution / climate change

 

Certainly, mankind will continue to exist facing these challenges for quite a while – but nuclear bombs might destroy entire civilizations within just a short period of time.

As long as nuclear weapons won’t disappear from our lives, as long as the nuclear armament continues to grow with all its frightening aspects, the challenges mentioned above can never be tackled.

Investments in the competition of weapon industries amount to approx. US$ 600bn per year – any of the problems in connection with the three aforementioned issues could be solved by this sum alone!

It would be narrow-minded and useless to destroy only the relics that are worshipped by people. It’s the source you have to find, for if this source is not eliminated, people will just create new symbols and figures to worship. You need to get deeper.

The development of a personality is mainly influenced by the society, as only the society can produce personalities. But the predisposition and the provenance of individuals are relevant as well.

 

Referring to a theory of Robert Thomas Maltus, we can see the connection between a major growth in population and increasing poverty as well as shortage in food for the people. Maltus published his first article 210 years ago titled “Disequilibrium of population and resources”. In this article, he pointed out that the global population was growing much faster than the production of food. Such comparison had never before been drawn based on these examples, or in this form. Maltus, a priest, calculated that food supplies were growing in a proportion of 1, 2, 3, 4, 5 etc. whereas the global population was increasing in a proportion of 1, 2, 4, 6, 8 etc. – reflecting a disproportionate development.

It can be foreseen that one day there will be not enough food for everyone.

 

This development is particularly drastic in the African countries. Instead of being effectively supported, the people on that continent are facing exploitation, wars and many casualties. The population is growing progressively compared with the existing aliments.

 

A statistics by the UN shows that there will be a downright population explosion up to 8bn people by the year 2025.

Relating to the quality of food that is available to the people, it is for sure that the world is going to face a much bigger human crisis and catastrophe; we can already see the signs in the African countries.

The food standard that would be required to ensure a healthy supply for all people in the world is undercut already today.

 

 

3.WHICH COSTS WOULD BE INCURRED BY THE IMPLEMENTATION OF MY THEORY?

 

The additional expenditure for the UN itself would amount to zero; the implementation of my theory would only entail austerity programs for individual countries.

This theory is not motivated by any political interest, but is merely based on my personal experience. I was searching for answers in the fields of history and sociology and am convinced that my approach might be of enormous advantage for the people, today and in future. The problems and conflicts within human societies may be solved by the wisdom of UN envoys, which is why these representatives of the United Nations will need to have a special function and are required to dispose of particular skills. This context will be explained in detail later in this text.

As mentioned before, dealing with conflicts in other countries and seeking solutions may result in austerity programs with regard to financing, but would also involve the consumption of commodities and food. Problems of a community are rooted in the depths of its culture, as these also result in economic shortfall.

Such economic lag of other communities will in turn affect and cause great damage to the global economy in total. If we fail to see or are unwilling to understand what kind of problems exist within the culture and the society of a nation, we will never be able to deal with the overall challenges.

Economic poverty does not exist.

 

These open issues in the previous discussion on the various global communities and their shortfall – poverty, food shortage etc. – allow us to take any necessary measure to remedy the lags described. The organs of society, which were actually responsible for this task, are without any power. They need to be inspected from the inside first and to be analyzed, in order to tackle economic poverty.

This means that the communities facing economic poverty as well as the wrong consumption of food actually dispose of any of the required conditions in their own country – however, it’s their organs that need to be activated. These are disabled from the political perspective and not in a position to motivate their people to independently solve their problems.

If it was mentioned before that no or just an insufficient supply of goods is available to certain people, this does not relate to economic poverty, but to a cultural poverty these people are suffering from – causing considerable damages.

If we strive to implement the measures described in this text and to help those in need, it is not money that we need. It is the observation of the organs in the affected societies and the commitment for these to solve their individual problems first.

 

 

4.WHY DID WE COMPOSE THIS BROCHURE?

I believe that in these days, in spite of the global conflicts as well as cultural, social and industrial difficulties, special authors are dedicated to analyze both sides of the truth.

 

Experience of life and theory

This likewise simple and new theory I am offering must be regarded as a practical result. Practical results such as newspaper articles, statistics, graphics or books can only be created by persons who have something to say and dispose of experience of life. Each sentence can be put up for debate and might entail a variety of theoretical questions, both positive and negative. Should this issue be realized, numerous discussions and debates will follow.

My expectation is that this theory, developed over a period of fifty years in academic research and professional life as well as an extensive amount of personal experience, will be considered with respect to its reason and its realization.

 

 

5.WHAT ARE THE NEW ASPECTS OF THIS THEORY AND WHAT IT IS BASED UPON?

 

It is based on extensive research and long years of working with people.

Two global organizations were founded after World War I. The first one, the League of Nations, emerged in 1919 and was followed by the United Nations Organization in 1942.

World War I claimed the lives of approx. 10 million soldiers, while almost 8 million civilians died of diseases and hunger.

In World War II, the number of casualties amounted to nearly 80 million, 20 million people were injured. Further millions were forced to leave their homes and spread all over the world. After the war, they were called refugees.

The new aspect of my theory is related to the work and the functions of the UN.

According to Article 2 of the Charter, “… Nothing contained in the present Charter shall authorize the United Nations to intervene in matters which are essentially within the domestic jurisdiction of any state or shall require the Members to submit to such matters to settlement under the present Charter; …”

At this point, the term “to intervene” in domestic matters should be clarified.

To my opinion, this regulation is inappropriate and wrong. The United Nations as an organization emerged from the aftermath of many wars and bloodshed as well as immense human suffering, particularly after the World Wars. The reason for the UN to exist at all is to secure peace in the world. Its task is to make sure that people can co-exist in harmony, safety and peace. As I have mentioned before, a good or a painful life is influenced by positive or negative incidents – and it is up to the United Nations to examine the peoples’ situation and the national conditions as well as the organs of their societies.

These organs are responsible for the risk of poverty and suffering of their people. Therefore, the UN needs to know about the processes within a country, the function of its organs, the actual development of the communities, which circumstances cause harm to the nation, which make it successful, etc. These information need to be obtained irrespective of media coverage.

I can hardly understand that the UN Security Council is not entitled to intervene in the domestic matters and politics of a state, as stipulated in the Charter. The United Nations were assigned particular tasks and particular power. But what exactly are these tasks?

Let us take a look at the competences of the United Nations.

If a nation is assaulted or besieged, the UN need to react immediately and are entitled to commit troops. Anarchy and occupation can only be remedied by recognizing the problems within a nation’s organs, society and culture. It’s the ancient roots of the organs that are nourishing the problems.

The UN will react and intervene only in case of a conflict, striving for solutions. Such approach, however, is not in line with the rules of science – challenges need to be tackled much earlier.

In the modern world, we are facing so many conflicts, riots and problems – who else but the United Nations will have the power to deal with them and to intervene?

We know about the huge natural resources existing particularly in Africa, that could save the people from poverty – but why, then, must a child die in its mother’s arms?

This is a shame for mankind!

As the world’s largest organization, the UN is responsible to ensure peace and a better life for all people as well as for the human societies. They are in charge of finding the reasons and effectuate improvements.

 

But which are the particular skills and qualifications that UN representatives and envoys need to dispose of?

I would like to deal with this question at some further passage in this document.

All the books that were written about peace and cooperation among the people first resulted in a smaller work that came into being in 1919 and were eventually completed in 1942. But the terms of love, protection and peace in all their beauty failed to solve the problems of people in this world. Here, I would like to talk in detail and more comprehensively about the organs of a society, as this issue is of great importance to me.

Ibn Khaldoun, author of the wonderful work “Muqaddima”, meaning nothing else but “Foreword”, tried to reveal the “lag” of people under the colonization in the 19^th century which became possible only by their own acceptance.

His perception of the world was based on a book by Yves Lacoste. Ibn Khaldoun analyzed the issues which he himself knew about the Eastern cultures.

From this, we can understand that lagging behind from the economic, cultural and social point of view is not provoked by external circumstances or politics, but from the inside. It is the inner root of culture having dominated a society for thousands of years.

 

Jan Hus was a man who changed the Christian Church. When, according to the legend, the old woman laid her faggot on the fire, Jan Hus exclaimed: “Oh, God! Holy simplemindedness!”

What does this mean? It means that ordinary people with simple minds are unable to see their actions in an integral context, but a holy spirit is embedded in their actions. I believe that the meaning of these few words is equally great and beautiful, and that it contains dozens of very important aspects.

Jan Hus meant to say that due to her faith and her culture the old woman had been educated to a certain fundamentalism, which is why she regarded Jan Hus a non-believer.

Repeating the story of Jan Hus at this stage, I would like to take up the root of my theory again and quote a poem by Molana:

 

If you want to set up a new building

First you need to excavate the ground

Only then, you may lay the first brick

 

Suffering of a human society caused by history means that the arguments and reasons within the social community have gradually turned to laws in the peoples’ faith. The old woman placed her faggot on the fire on her own initiative; nobody forced her, no book told her to do so. This is the meaning of the story.

To recognize these laws, reasons and arguments is necessary not only within the social communities, but it is essential for using these arguments in the favor of human freedom and peace. And it would be a first step into the movement to take control and action.

If we want to call ourselves human beings, or if we tried to define the human nature by three terms, it will be spirit, diligence and constancy that lead us into the right direction to make the story of mankind a better and more fulfilling one.

 

Why do people suffer from hunger? Giving them only food is a mistake, as repletion is never lasting. It is the reason, the root that we have to examine and to solve the problems right there, at their basis.

As human beings, we are able to write a better story of mankind by applying the three characteristics mentioned above.

This is the reason why I have composed this brochure and written down this theory.

In history, great men lived on the five continents and each of them was extraordinary from the economic or scientific point of view.

These personalities were driven by justice and human spirit; for these reasons, they were destroyed and killed. We have to try and continue the way they prepared for us.

 

 

6.WHAT ARE THE SPECIAL SKILLS AND QUALIFICATIONS THE UN REPRESENTATIVES SHOULD POSSESS?

 

As I mentioned before, most of the problems within a society are caused by its organs. After World Wars I and II, the United Nations were founded – an organization of immense economic power and humanitarian influence. The Representatives are elected and delegated by every member country. Therefore, to my opinion, the crucial skill would be to speak the respective language as well as various dialects!

Poverty by itself is of no relevance, but the different problems of nations are deeply rooted in their societies and organs. These are the origin of a culture’s particular development, and it is this origin that we need to examine.

The UN envoys should dispose of highly academic titles. They should be characterized by a realistic way of thinking, commitment, diligence, a friendly nature, patience, resilience, solution mindset, strength of purpose and willingness to help. The envoys should possess an immense knowledge of human history and be able to recognize the needs of a community. Furthermore, they have to be informed on the profoundness, the losses and the extent of destruction that human societies are facing and understand that these are neither supernatural phenomenon nor imposed from the outside, but that everything is rooted in the society in which the respective culture has established itself.

If we follow the ideas of Khaldoun, we know that a leading figure is intelligent, patient, persevering and profoundly informed on the subjects of sociology and history, thus being able to understand and distinguish a problem at all. The UN envoys have to examine each incident in a community and search for the reasons within the society of a nation.

As the author of this theory, I believe in its impact and that problems can be solved on every single continent of this planet. I am strongly convinced of that and I have learned from the poet Saadi, who said in one of his poems:

 

Not my own poverty has paled my face

It has paled by seeing the misery of the poor

 

He meant to say hereby that if everyone is willing to care for others, each of us can contribute to a better world.

It is my wish to raise public awareness of this message of Saadi, both within the academic community and among the citizens of every country.

 

Dear readers, both I and my son will be pleased to be at your disposal to talk and discuss about my theory at the universities and organizations.

In a previous chapter, I have mentioned that the UN Charter clearly enjoins intervention into the domestic politics of a nation. The term “to intervene” needs to be put to debate.

The organs within societies and history are the origins of poverty.

At this point, we can understand why it is of such importance who the envoys are, what kind of skills they should possess and how these requirements can be implemented.

 

 

7.CRITICISM AND SOURCES

I have written down this theory to have it published, discussed and debated with all its positive and negative aspects.

I promise to offer people the chance to talk about this matter and to join discussion as long as I may live.

The subject matter of my theory is considerable criticism of the UN. I am also prepared to join the talks and to support the possible implementation of my approach as long as I am able to do so.

To my opinion, such approach as I have described it should have been taken right after the end of World War II. The UN was founded as a result of bloodshed, casualties and torture on all of the five continents as well as the suffering of people in World War II.

I am convinced that this theory has the potential to solve a major part of the problems in human societies, but I know it is difficult to explain my opinion to the persons in charge and to the opponents of this theory, This is a new discussion, a new world, a new sentence: Poverty as defined by having nothing and the problems in our societies, whether they are of criminal nature or not, are of no relevance, as the problems in our societies are not the reason or the origin, but the consequence. It’s the organs of the societies that are insufficient – this is where the reasons can be found!

We need to know that these ailing societies look completely different from the outside than from the inside. And such problems, appearing to be a disease, are inseparably connected.

The UN envoys should know about the societies and understand what suffering by history means; it means that over the time in which a society develops, the reasons, arguments and pertinacity come to be accepted as laws in the society. We have already treated the importance of recognizing these.

The UN envoys need to dispose of a high degree of humaneness and they should work for the people, not for money. They should be altruistic. They need to be able to see and understand history and social problems much better than any other person. Historic laws and the needs of a society must be recognized. A UN envoy shall regard it his or her personal mission to examine and analyze the single organs, be they of religious or political nature, as well as the daily life of the citizens. These are the reasons why problems develop with the human societies. These need to be focused on, followed by a detailed report to the United Nations. As I already mentioned, poverty or being threatened by economic destitution is of no relevance, as it only emerges under the influence of the organs within the affected society. There is enough for everyone!

This theory might help all the people that have suffered a lot in our societies. To all of my dear readers that are convinced of my theory, I am appealing to forward this message to others. I recommend this theory to my appreciated peers at the university and I am strongly convinced that most problems within the human societies can be solved by implementing my approach. The translation of my manuscript into German was produced in cooperation with my son and Ms Andrea Ecker (lectorate, English translation) without any financial interest, but for the mere dedication to humanity.

Translation into other languages is possible, but should not yet be expected at this stage. Whoever is reading this theory and convinced of its contents will help us by passing on this message to international organizations. There are so many people that were injured and had to suffer, needing our help. I believe that by the implementation of my theory, people in need within our societies will make a progress and eventually see better days.

You can contact me and my son at any time and I will be pleased to discuss my theory with you. I have no interest other than helping people and I will be at your service whenever possible.

Once again, I would like to quote the poem of Saadi:

 

Not my own poverty has paled my face

It has paled by seeing the misery of the poor

 

All you good persons of every profession and trade, I am striving to help everyone in need on the basis of this theory. If you believe in this approach as well, you can support my aim by spreading the message of my theory and your own conviction as widely as possible.

 

These days, many unknown scientists campaign anonymously for the discovery of African culture and history.

Addressing these scientists, I would like to say that this approach might solve many problems particularly in African countries and I will be very happy to hold a conversation with you, dear peers, at any time. No matter when or where.

 

 

Dr. Ali Fasih