Seeing Our Way To The Future
21st century holistic solutions



Whole Brained Thinking

Posted 12/12/2012
by Yasha Husain

'Charting the Course'
is an education
that encourages
more whole brain
the reliance
which brings
thinkers, in a
closed, holistic
learning network.

The author of this
website has written
in her book, Holistic
Living: Tips for
, how
people along the
autism spectrum are
naturally more
while "neurotypical"
people, tend to, from a young age, become dominant
thinkers, with the exception that both
access interhemispheric, and graduated, thought.

The 'Charting the Course' education proposal
shares a vision for a school system that will help all character-types, including people who are dominant left-brained thinkers, who think more linearly, and who are dominant right-brained thinkers, who think more by association, in part by bringing them together into one classroom.

The proposal is also for a single, closed, holistic system, which interweaves the modern education system with holistic, closed systems of the world.

The full education
can right now
be viewed
using the

With questions
or comments,
please email:




Article - Opinion

Democratic Governance in Egypt
By Yasha Melanie Husain
December 26, 2012

In Egypt today, as democracy begins to take shape and unfold, there exists a definite tipping point. The government of President Mohamed Morsi has an opportunity to commit to the long-standing purpose of independent, democratic governance. But it will rely on a strong commitment to the universal laws that make up the foundations of free, democratic states, also known collectively as international law, which provides, chiefly, for universal equal rights for citizens around the globe.

The adoption in whole of international law statutes in a rigorous democratic constitution averts problems that can stem from disproportionate religious representation of a populace or any extreme measures that might affect a nation or the world and be religious in scope.

It's not to say that religion goes by the wayside. It certainly hasn't in the United States, which has a Declaration of Independence and Constitution strongly rooted in international law and natural law. Government leaders, their character or fabric, is still interwoven into the fabric of the nation, with their religious or psycho-spiritual beliefs, the core wisdom of their way, carried forward as a result of their legislative actions.

Elected officials adhere to democratic and universal law and also carry forward the core wisdom of faith expressed in accordance with “civil” action.

As an enjoinder, Sir Henry Maine genuinely considered the relatedness of the joint-family and village communities of ancient and indigenous cultures, or the roots of traditions themselves, and referred to these roots as the "ultra-legality" of relations even before the age of contracts.

In 1861, Maine, a pioneer in the field of 'comparative jurisprudence,' published Ancient Law, which immediately earned him a reputation as a leading intellectual. It contrasted the very old legal histories, known to the Western world at the time, of Roman, Indian, Russian, Greek, Balkan, Chinese and European law with modern law.

According to Maine, "natural law" first emanates from the joint-family community, then the village, community, the tribe, the state, and finally it may arrive at a commonwealth of states. In Ancient Law, he drew parallels between the unfolding of law in ancient India and Rome, and England in modern times, as well he pointed out where these three separate bodies of law formed diverged. Part and parcel of that discussion, however, was bringing to light what Maine believed were frankly obvious truths, in the detailed comparisons, that unwritten, natural law, a precursor to international law, with its customs attributable to the village, surprisingly sophisticated in a number of ways, was seen developing to different stages across the continent of Europe, and remained particularly evident in Irish law code that resembled the traditions of India, while in turn the rest of Europe, East and West, was eventually affected by the Romans' Corpus Juris Civilis, administered by Justinian I, and developed over a 1000 year period from about 450 BC to 530 AD. In lectures Maine gave following his time in India, printed under the title, Village Communities in the East and West, he arrived at a perplexing but truthful conclusion, based on the known history, which was that:

Concerning the village-communities, during the primitive struggle for existence they were expansive and elastic bodies, and these properties may be perpetuated in them for any time by bad government. But tolerably good government takes away their absorptive power by its indirect effects and can only restore it by direct interposition.

Natural law is also law associated with Maine's "Patriarchal Theory," or what he coined The Village Republic, which stems from the earliest days of settlement and civilization in recorded history, and thus to the peoples and cultures modern law often takes for granted. Maine explains the original precision about the natural law of The Village Republic, has, in ways one wouldn't expect, and to our detriment, diminished as communities have become more grand in size. But he implies there are ways to make up for this even as society since Roman times has become empire again, and now we live and co-exist in nation-states.

Modern scholars, perhaps in Maine's most honest view, which we have the privilege of reflecting on with the vantage point of nearly 150 years since his writings, dating from the time of Rome's Cicero, have given natural law an abbreviated definition, describing it more simply as either divinely inspired law or law that is unimposing, necessary and even useful for putting constraints on positive law, which is law derived from human authority. Modern scholars most frequently refer to natural law as the modern equivalent of jus gentium, or the law common to all nations (international law). Modern scholars, according to Maine, haven't gotten natural law quite right.

According to Maine's idea, not any one single modern law form quite bears perfect resemblance to the full potential of natural law. Law since Roman times and largely because of the Roman Republic's liberal policies has advanced beyond 'primitive' science, on the one hand, has been quite astounding for its principle in early Roman codes, and its detail in later English common law, and Maine was duly impressed by the many 'scientific' advances in legal studies. But the losses occurred where the natural law element wasn't capably assimilated.

Maine's Indian village community because of its own preservation and its closeness to those universal laws that bind humankind holds part of the key to the future of democratic law as do developments in the law code and Responses of the Roman Republic, he said. While other early thinkers, Maine's peers, postulated there was so much warring in primitive times, and that was the law, that there could be no true advances, or complements to modern law, Maine, in any case, showed families and ancient villages were once bound by peace.

In Rome, he showed how the famous jurisconsults of the Republic had both a degree of flexibility and promise to act on principle that made law in their time approach the heights of common sense. And Maine had said common sense really is what law is. For a purpose of a greater union today, in short, he said, we only have to look back and draw comparisons to arrive at the most progressive, still codified, law.





The Science Debates


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