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The Family


This image stands for what is civic and this is civilisation, that are built on the best of humanity: that says, we shall always be there, like the family does, for those, who need us to be there for them as they were there when we needed them to be there for us: for humanity began, leaving all the false arguments and pseudo debates and opinioneering and politicking aside, from one set of parents at the dawn of humanity and, therefore, humanity is a family and humans have now the human genome or the genetics, the neurology, the cardiology and the blood, to prove it that we are a family and, therefore, like no family ever, ever abandons its vulnerable or weak members nor any other of its members, humanity, so long it calls itself as such, can not ever abandon those, who need it most. This is civic, this is civilisation and this desire to be so, to be civic, to be civilised, to be human and to be humane is what makes it worth to call ourselves humans and humanity. If, we do not have this, if, we choose to loose this than what are we choosing to become? This is the question.

If, there is no family, there is no need for a state and a government; this is the form, on which, the shape of the state and government is constructed. Further to this, if, there is no family, than there does not appear to be a necessity for a society either. Therefore, one can see that the existence of families create the society, in which, the families function, whereby the first structure out of families, is society from which, arises the necessity of forming a state because the society is too large and too complex a structure for families, who are not directly connected by any other ties other than to their own small network, with the majority of the families they find living, working and interacting within the larger society, to have an effective say as to how it runs and regulates itself. In effect, it is impossible for families to have any say or power over such a society unless and until they go about and create a state.

A state, therefore, is the 'regulator', on behalf of families living and creating a society, by which they, the families, have proper, valid and lawful, mechanism to regulate, run, manage and conduct the maintenance, sustenance, nurturing, fostering, enhancing and advancing of such society, that seeks, works, creates and maintains a state of, what in medicine, is called, homeostasis, and in sociology, law and philosophy is viewed as peace. Families are not members of the state they support building but they do so from their determination to help create a society, where their members will have a free, fair, safe and equitable life and this is why the state does not have families as members but individuals because families will only trust such a body enough to let their members go, join and work to strengthen such a body. Because, like families, this state and its government must exist for the well being of the members. These have no other purpose other than to ensure the well being of their members. In this, the Government and state are the same: their members are the people as individuals of the country.

Now, once the state comes into existence it comes with all its components, including, the very people, the combined together of the families but they are not members of the state as families nor are they members of the state as one whole as in society but that the members of that state are individuals, who become members of such state without 'an act' of choice but by simply being born into a society, into a family. Therefore, at least, in this membership of this state, families resemble themselves in the state for the primary route of membership of a family is for members to be born in them, though there is a social or legal way of membership, which is used to initiate a family as is true to a state to which there is a legal way of one becoming a member of such a state. However, the point is this that by virtue of the state, having its members as individual, makes it, almost, like a 'sociological equivalent of a family' and, like the family, this structure can not but exist for the benefit and welfare of its members for families exist, simply, for the health, well being and welfare of their members. And, thus, the very purpose of the existence of this state is to simply enable, support and strengthen these families, through which, the state supports and fulfils it very purpose of existence, which is to support the health, well being and welfare of all its individual members.

Now, the state's most visible component is the segment, that exercises the executive power of that state: its government, which is, in democracies, organised in a separation of power principle so that it is divided into legislative, executive and judiciary: economics and finance being under the control of the first two, where the third has an oversight to them should something to go wrong so that the judiciary could intervene through a case being brought before it by any member of the public or any organisation and put things right. And, here, the government's purpose is, simply, to exist as an organ with three of its arms, is to do all it can to do a dual-sided job: to do all it can to support, enhance, empower and nurture the families and, thus, they themselves are able to do so to all their members so that the state is able to support the health, well being and welfare of all its individual members.

This is the first side of the task of the government on behalf of the state and the second side is, literally, like the second side of the coin: to do all it can to seek to stop harms, so far as possible, to any of the members of the families and, thus, of society, all individuals. Therefore, like the state, that resemble families, who and whose members make the society, the very purpose of government is to do the very thing the state exists to do but it is such a huge entity, that it can not do that job with all its cumbersome body so that it creates a leaner segment, the government, to seek to execute that task and achieve the aims and fulfils its responsibilities, duties and obligations for these responsibilities, duties and obligations arise for the state from the very formation of that state, in which, all the members join the state with their 'support' of membership of that state, by which, they took on specific, civic responsibilities, duties and obligations to the maintenance of the state, i.e, to abide by its laws, to pay all lawful fees such can be said to be 'membership fees, charges and payments' or in other words, government taxes and pay for anything people buy or acquire from others. Thus, the members of the state, i.e, all the individuals and the state have equivalent set of duties, responsibilities and obligations and neither party can abandon their side nor can one claim other fulfil theirs while they fail to do so themselves. Moreover, in such disputes, both parties, the state and the individual members, have lawful means to seek a resolution, through the use of the judiciary to which, both parties have equal subscription and equal faith.

And in this can be seen the 'social contract' in action, which sounds straight forward and simple but it is neither straight forward nor simple for, if, one looks at the words and the concepts they represent, duty, responsibility and obligation, one would find that they direct one towards a dual state: it is, as, if, one is standing before a double mirror mirroring each other and both mirrors showing two different image-paths of that one concept: a legal path and a moral path. There are duties, responsibilities and obligations, that arise but are, only, legal. And there are duties, responsibilities and obligations, that arise but they are moral. Say, paying one's income tax or paying the fee for getting a passport issued by a state department or, if, one eats lunch at a cafe and paying for the meal, which are legal obligations.

In society and whatever the state and government do have the 'value' of the legal images of duty, responsibility and obligation because they can not enter into moral ones, that absolutely is beyond the competence and jurisdiction of all: state, government, society an,  not even, families have entrance to these competences and jurisdictions of morality; this moral path is left to the individual members, the individual persons or the person. However, the very formation of this social contract is not possible unless there exists a state of mind, what is called, good faith or a state of morality. In this we are not using morality as personal morality but a state of positivity, that underpins civic society. Unless parties, facing to enter into a contract, which is lawful and lawfully valid and enforceable, are in good faith, in this what is meant is this that they, for all intended purposes, are committed to the terms and conditions of that contract and they intend to follow through on all that and, thus, will meet all the legal duties, responsibilities and obligations, arising out of that contract.

And there is the moral basis of an all legal contract, including, the social contract, under which, a state is conceived and constructed. What this tells us and shows us is this that everything, the state, the government, society and families do, are running on this social construct, built by social contract except none of that is possible, if, that 'good faith' state of mind is absent. In other words, this means that there can exist no rule of law nor any state or any government or any interaction of any social purpose unless this good faith state of mind or rather morality or a state of morality exists in a society. Therefore, it is a must presupposition that such a state must exist in order for these things to come to exist and function. And that is, the state of good faith or morality, should be seen as the void, on which the form of space of the legal or lawful is constructed, in which, the entire human interactions in all families and all society through all individuals take place, which can be seen as time. Therefore, in the void of morality or good faith, exist the space of all social constructs, in, by, with and through which, human interactions and interchanges take place as if they are existing as time in that space of social constructs.

Therefore, the good faith state or state of morality is the void on which legality or law is placed as the space so that the actions, activities, interactions and interchanges in society as time can exist and go on seeking to achieve, support and maintain homeostasis or peace. And here is the beauty of this that, though, none of these entities can enter into the arena of morality or the state of good faith but they take advantage of this state because it exists, and using this very state, we find means to seek to work to try and form and advance civic society, which in their multiple, creates a sociological symphony, called, civilisation.

Now, we shall get back to the state and government and look into the state as to why and how it is paramount that these entities act in good faith and in, with and by a 'moral' state. With both terms, good faith state or moral state, we mean under the law or by the law or legal as in the way, that is prescribed, supported and intended by law or in other words, that the state and the government can not but follow and act accordingly by the law and abide by both the letter and the spirit of the law at all times: time present: and time future: and time past must always be present in both for the duties, obligations and responsibilities arising out of the past must still be discharged in the present and will continue to be done so in the future. Why is it so important?

Because the very existence of the state and government arise out of the existence of the good faith state and morality and, therefore, unless the state and government fulfil their parts and respect and discharge all the duties, responsibilities and all the obligations, arising there in, they can not expect their members to do so, because in this case, they can see and claim that these entities have breached all these. And, if, done so, the state and government harm themselves and lose 'credibility' and become seen as not being run in good faith and in and under the law. In short, that no one can trust anything these entities say they will do because they have been breaching in all their duties, responsibilities and obligations. And, if, that happens the state and government become mortally wounded and they can never recover from these. That is how states and governments end.

And here it is necessary that one looks into the family to understand the good faith or morality clearly. A family is a moral unit so far as morality goes for a family does not need to exist unless it is created to foster a unit, where members, acquired by lawful and biological:genetical means, find shelter, protection, support and sustenance. The families can not abandon or decide to 'leave off' the duties, responsibilities and obligations, they have undertaken, when they initiated the families. And these duties, responsibilities and obligations, on the part of the families, are primarily moral and exist without any legal support or protection; though, there, may and does exist areas from legal on these that families would and do abide by. The point is this that families are and can not but be moral in their very construction and purpose of existence. If, one imagines a state collapsing, a government disintegrating, a society falling into a state devastation-demolition, a family still continues and will continue to fulfil its duties, responsibilities and obligations as long as there exist some of the members of the family to maintain its existence as such a family unit. The family looks at all its duties, obligations and responsibilities, in terms of... ''As long as we shall exist.''

And, therefore, these families and the society they form can not but be 'civic' in order to live in a good faith state of mind or a moral state, where everyone is taken to act in such a state: in good faith and in a moral way. If, this is not the state families, simply, won't support the maintenance of any such society for that would act against families and, thus, families and their members will not and can not support a state and government, that act against such good faith state or moral state for, then, they act against families and against their members and further, these entities, then, support to kill off civic society, that exists to support families and their members. And, therefore, a state is formed on this base of good faith or of moral state and it must be run in such a good faith state and moral state otherwise the state and government fall victim of 'discrepancies', where what they say stand opposed to what they do. And this would be the end of any such state and government because, than, it will begin to be clear to all members of such society, in which, the state and government operate and the members will, simply, abandon it or rise to bring them to the end in order to reconstruct a new state. Good faith states can be demonstrated in all these entities in these examples.

Society: when a lost individual sees a house and goes and knocks on the door to seek help neither she:he nor the one answering the door, believes or can believe that either is seeking to harm the other. In fact, both expect that both exist in a state of good faith, where neither expects to be harmed by the other. Further, they both positively believe and expect that should either was in need of help the other will come forward to offer it, should she:he be able to do so.

The Family: A family member going home hungry would expect that there would be food for her:him at home and that that food would not be something, that would harm her:him. It does not, will not, even, cross her:his mind that, that food would harm her:him, because the sense that the family will deliberately seek to harm her:him through that food is absolutely absurd for the very existence of family is to support and protect the members.

State: When a state issues a passport to a citizen and she:he goes to a foreign country using this passport neither the the state nor the person concerned nor the state one is visiting nor any other agencies, that she:he might come in contact and whose members come to deal with that passport, believes or can do so that on returning, the issuing state will, simply, declare the passport invalid as in, effectively, reneging from its duties, responsibilities and obligations to this citizen and send them out into the wilderness!

Government: When a court orders a government to pay a fine to a person or a body, the person or all the persons in a society or the body or all the bodies in such a society, all the people concerned in the proceedings and all others outside in society, the court itself, the government and the state it represents, all of them, have the good faith that everyone will abide by what the court asks to be done. If, the government does not pay that fine the government does not act in good faith and when it fails to do so it harms itself but it, actually, acts contrary to the reason as to why it exists. None of these entities can exist and function and work and achieve the very purpose, that they exist to seek to do, if, they do not follow and run themselves in good faith. A government, simply, will not survive, if, it appears to be a rogue body because it has consistently built up a records of deliberately failing to fulfil the duties, responsibilities and obligations for, than no one will believe a word it said: to start with this means this government will fail to do any business with anyone because no one will believe it can be trusted to pay for the things it buys or any promise of payment it makes nor can this government raise any fund from the market for who is going to invest in a government bond or investment feature, when everyone knows this government is a rogue one and it does not keep a word, that it says it will because it has never done so. This is how it can be seen how absolute, how vital, how paramount this good faith is.

And the family is the nursery of this moral state, this good faith state, this existence on the basis of the 'abstract morality' of being and doing good to those, who are part of the whole, a family. Because families existed as long as we can go back in human development humanity has found 'the ideal' of what civilisation, what civic society and what existing in good faith and being and doing good is like. So long there exists families with individuals members making them up there shall continue to exist and, advance, this vision of a civic society, a civilisation of the Rule of Law under Natural Justice and Humanics and Regine Humanics Foundation shall continue calling on humanity and keep on working on the Long Walk to Humanics.











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  The Same Kite

Despite the diverging shapes frames and their variations
In which we come as we are formed to make our prints
Despite the coats of all that colours their shades textures
That we wear on which the genome carries on working

Geophysics the sun heat light gravity and the weather all
Sign their marks so that we change adapt go and grow
Despite our multitudinous tongues we speak in and sing
The same songs of sorrows same sonatas of wonders or joys

Despite the divergent themes dreams drives and strivings
At the core we are one one we are at the very central core
The core that cuts us to be the same kite in the heavens of

Our mother earth who sails her round blue boat lit aglow
By the sun and moon she marks her tiny sand-grain magic
Against the endless expanse of heavens where wonders sing

Munayem Mayenin: November 02:2015











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