Globalizing Social, Religious, and Human Rights Issues – Hypocrisy and Danger |

There are numerous great Organizations in the world whose devotion and hard work is constant reminder of the global need for cooperation, support and unity. Historical tragedies such as slavery, colonization, world wars and genocides have revealed to the present world that there are such evil that transcends barriers and affects the core of our common humanity.In the same breath, the global responses to natural disasters like the 2004 Tsunami, the 2005 hurricane in New Orleans, and the outpouring support for the victims of January 12, 2010 Earthquake that shook the island of Haiti is furthermore an example of the care and solidarity that can and should exist in our world.If we add the voices of support that were heard all across the globe in compassion for the victims of the September 11th terrorist attack in New York, and those of the November 2006 Bombings in India, we clearly see the purpose for a global coordinated effort to protect and defend oppressed people across the world.On the other hand, a closer look at the intelligence failure and political motivations that led to the 2003 invasion of Iraq, the surprising discrepancies in the diplomatic priorities of the U.N, The persistence of democratization in oil-rich countries and the overzealous nature of Religious missionaries in developing countries; we definitely realize that for all the good International organizations, both governmental and non-governmental, can provide, there is also a large room for overbearing and intrusive behaviors.Two cases that exemplify the potential pitfall of original goodwill intentions are the global response to the government of Uganda decision to propose an Anti-Homosexuality Bill on 13 October 2009, and the ignominious comments by American televangelist Pat Robertson who attributed Haiti Earthquake tragedy as the result of a pact with the Devil by the people of Haiti.While it is much easier to criticize Pat Robertson, it seems much strange to see fault in the effort International, Religious and human right Organizations have led in condemning the Ugandan Bill; however, both are a stringent reminder of the imposition of foreign values and perception on a group of people. Pat Robertson’s comments are colonialist at best, while the condemnations of the Ugandan law are marred with offspring of an expansionist worldview.To better understand the source of those accusations, we must take consideration for the themes in which they evolve, and the similarities with issues to which they resemble that have proved to be damaging: Democracy and Christianity.South African Bishop Desmond Tutu once said: “When the missionaries came to Africa they had the Bible and we had the land. They said, ‘Let us pray.’ We closed our eyes. When we opened them we had the Bible and they had the land.”Christianity and Slavery are unfortunately linked for the wrong reason, while missionary work and colonization are forever connected to one another. Although 40% of the African population is Christian, many still practice it as a remnant of the colonial era, and easily incorporate it alongside indigenous belief systems. It is not uncommon to see an African going to church on Sunday, yet placing his or her trust in traditional spiritual leaders for important matters. While there are many committed Christians in Africa, with each generation that passes, Christianity becomes a cultural element imported from a foreign culture just like the Opera, and not necessarily in tune with the social realities.The more Africans understand about the way Christianity made its way in Africa, the more they’ll seek its authenticity to either embrace it for what it truly is, or will reject it as a tool used from colonial invaders to subdue the continent. From Christianity to political and economic policies, today’s Africa has learned to view Western models and suggestions with considerable suspicions, to a point where even humanitarian aid is perceived as a covert exploitative endeavor.When one considers the resume that Christianity has had in Africa, and the relation that ensued with those who professed it, the growing dissatisfaction with Western based democratic principles is understandable. After nearly 50 years of following the West prescribed pills to solve its problems, Africa is finally realizing that Western solution are not one-size fits all models; a trend that has favored the growth of trade with China.21 century Africa is embracing the notion that its success and growth needs to be homegrown, and is becoming increasingly wary of tendencies that reminisces colonial era practices.In terms of Religion, Islam is undoubtedly in the same boat as Christianity when it comes to external originated religions, yet, it is Christianity that is witnessing a wave of variation in cult forms that combines traditional Christian dogma with indigenous African beliefs. Finding its own destiny is probably the African endeavor of the 21 century and Africans aimed to do so their own way. It is not surprising, rather quite revealing that U.S president Barack Obama found useful to mention it during his first visit in Africa, in Accra, Ghana. Obama said “each nation gives life to democracy in its own way, and in line with its own traditions.”Obama also added that “America will not seek to impose any system of government on any other nation – the essential truth of democracy is that each nation determines its own destiny”.When one is able to observe and comprehend those new trends, it will be easier to see why Pat Robertson’s comments, not content to be completely bare of historical accuracy, are simply insensitive, untimely and loaded with washed up colonial self-inflated righteousness.First of all, to attribute fault to a nation that has just been victim of a major natural disaster pause concern as to Mr. Robertson sanity and touch with reality. Secondly, to simply declare that a whole nation is at the grip of the devil based on this tragedy, is equal to saying that New Orleans was the victim of Hurricane Katrina because the people of that city have committed major evil during Mardi Gras. Thirdly, to assume that after suffering from the atrocity of slavery, the people of Haiti owed their freedom to the Devil is outright insulting not only to the courage and bravery of the Haitians, but also to generations of brave men and women, from all races who have taken a stand against Racism and slavery.The delusion and ignominy of Pat Robertson observations can only find solace in the belief that he said such a thing probably only because the devil himself has reveal it to him. Finally, to have the audacity to wish prayers to the people of Haiti after such a comment is a disgrace to Christians all over the world. Pat Robertson comments were no different that Osama Bin Laden accusation that the U.S is in cohort with the devil. How different are Mr. Robertson conclusions different from Rev. Wright infamous deduction on the origin of the 9/11 attack?The biggest revelation in Pat Robertson comments is the existence of the still present self-anointed opinion that he has the truth and knows the truth; it is no different from colonial missionaries who found in themselves the sacrosanct mission to convert the African natives who “did not know God”. Just like them, Pat Robertson erroneously implies that Colonial France must have been on the side of God, which is why Haiti had to resort to the devil for freedom.This type of hypocritical and nonsense declarations are the ultimate reason why Christianity and democracy have such a bad perception in Africa; automatically, the West religion, Politics, society and culture gets a bad reputation. It is along with those negative views that Homosexuality is seen as the recent “white people” evil that is trying to invade Africa, just like Christianity and Western democracy before it.Sex is really taboo in Africa, and although many things are changing, there are still enormous social and cultural dynamics that reinforces gender roles, values and interactions. The remnant of Christian and Islamic influences, combined with already prevalent patriarchal structures leaves little room to embracing Homosexuality. Following the Ugandan proposed bill, many voices, mainly in the West, have emerged condemning it, doing rallies and manifestation reproving Africa’s homophobic societies.On the other side of the battle, many in Africa view Homosexuality as another cultural import from the West, dubbing it as un-African. The problem is that Homosexuality is not any more un-African, than polygamy is un-American, or murder is typically European. Homosexuality, like Polygamy or murder, is an act, a choice into a certain lifestyle characterized by a particular sexual preference. To attribute it to a certain culture or location is ignoring the impulses that influence human nature. Homosexuality can be found on any country, culture or society, just like heterosexual behaviors.Homosexuality is not like racism either, from the simple fact that what we have come to describe as race cannot be concealed. Unless proven otherwise, a person of African decent cannot walk in a room and pass as one of Asian-decent, while a gay individual must reveal his sexual preference in order to be identified as such.With that said, whether or not it is imported from the West, persecuting a group of people based on their lifestyle is no different than persecuting them for their religious beliefs. It is no different than the inquisition, and plain wrong; additionally, even if Homosexuality is different from racism, Discrimination is the same everywhere. Denying an individual some rights based on a revealed information that differentiate them from the mass or another group is also plain wrong.Violence, witch hunts and discrimination against homosexual is certainly wrong regardless where it happens; however, the enactment of laws that do not favor their lifestyle isn’t. There is a point where the line has to be drawn, and where all groups that are set to defend homosexual rights have to understand their boundaries. Human rights watch, and gay support groups have to understand that just like in politics, where there is a point where one is within its sphere in the diplomatic arena, and another where National Sovereignty is violated. In the case of Homosexuality, that sphere is the social sphere.Homosexuality is a social issue, thus has to be treated as such at the prerogative of the society involved. Jonathan Zimmerman wrote on “… if you’re appalled by the new Ugandan proposal, as I am, don’t blame the West for it. Blame the Ugandans. It’s their country, their society, their law. And their fault.” Some have added in referring to South Africa that it was “way ahead of countries such as nearby Malawi, where a gay couple was thrown in jail for trying to marry.”The only problems with those commentaries are the words “Fault” and “Way ahead.” Again we see the perception that if an African society does not adhere to the Western code of values, it is immediately backward or doing something wrong. Is America at fault for laws that protect animals when so many kids can’t stay off the street? Is America backward for still having states that practice the death penalty?Understanding the boundaries between social issues and human rights is a topic that many westerners fail to comprehend because they are too often blinded by the perception that they have to be the set example for the rest of the world.The reality is that to have a handle on Africa’s reluctance to embrace homosexuality, we have to look at African societies before and after colonization. We have to understand the social values, the morals, and the family structure to grasp its view on community building, gender dynamics and procreative responsibilities.Despite various declarations of a global community, we should not forget that laws are different from countries to countries. Some still uphold the death penalty, while others abhor it. Some are democracies, others are theocracies. Some ban Alcohol, when others thrive on its business; even as many criminalize prostitution, several regulates it.At the end of the day, when it comes to social issues, what is at stakes is how a society views itself, its constituent and its future. Each country on Earth vie for its own survival, and to achieve it, each establishes social norms that will regulate how to live with one another, develop practices that will foster bonds, and behaviors that will ensure its survival through future generations. If at any time, a country views that Homosexuality is a threat to those goals, it has the right and responsibility to enact steps that will discourage or considerably reduce that threat. It is in that line of thoughts that marriage benefits are established, polygamy is tolerated, arranged marriage is instituted and extended versus nucleus family are favored.Democracy is not an exportable commodity, just like cultural values cannot and shouldn’t be imposed. Naturally, as the world grows closer, differences are bound to be observed and accounted for; nevertheless, we must remember that if our human nature compels us to fight injustice and evil wherever it strikes, we must not carry that zeal to a point where we overstep our boundaries.Across Africa governments are bringing forth laws against homosexuality and 38 out of 53 countries have criminalized homosexual intercourse. Human Rights Watch says it is a method of “political manipulation”. That may be truth, but the sadness is that it becomes an effective political tool because once the population feels that its social values are being overrun by a foreign element, they tend to rally behind those who swear to protect those values. The same thing has been seen in the United States since 9/11.All across the globe, along with gays and lesbians support, there are groups who fight against Polygamy or arranged marriage; while some fight an informed fight, too many fight on the simple principles that their values are better, therefore should be exported. U.S Missionaries roam all across the globe, yet a Madrasah in the U.S is viewed with the ultimate suspicion.Over the past two decades, nearly every African nation has banned or heavily restricted homosexual activity. Sex is still a taboo in Africa, Strip clubs are rare, and this is not due to backwardness or imperfection; it is simply due to the nature of the culture, the values and norms of its societies. If things have to change, let it be at a pace acceptable by the society in circumstances it views as positive.Violence and discrimination against homosexuals is wrong, but they also have to recognize the circumstances in which they evolve. Each year, Africa loses brains and talent because their home country does not offer an environment in which they can flourish, nobody seems to complain against it, if anything many profit from it. Likewise, homosexuals in Africa have to understand the social construct of their environment. If gay groups in America are so keen on helping them, the green card option is always available.Obama said in Ghana that Africa’s future was in the hand of Africans; therefore it is up to Africans to decide what type of future they want and in which type of society. Too often Africa has been subject to influences from outside, from Christianity to democracy via the economy. Now with the same beats, Homosexuality is creeping in; once again projecting Africa has an imperfect society living in the past. Socially speaking, Africa is not at fault and is not backward either; it has its own culture, its own values and its own norms. It didn’t seek the help of the devil to fight off colonizers, so it doesn’t need the help of Gay groups to handle its Gay community. While we may not all agree with the methods, we must allow Africa to learn and grow if we wish to see social changes. They have happened in the past, they will happen again.What needs to stop is for self-righteous conservative missionary to view their custom fit Christianity as an appropriated tool to disperse across the world; G8 Politicians need to realize that their democratic model is far from perfect and still growing before they invest themselves in the mission to export it. Finally, Gay support groups and human right watch must learn not to overstep their boundaries, and accept the fact that if their society can absorb homosexuals unions, it doesn’t mean that every nation on Earth must do so.Once those misguided Missionaries, Politicians and so-called human rights groups will reach that conclusion and stop their hypocrisy, then they will be able to let their counterparts who are committed to good works, educate, teach and build at ease in places in need. True diplomats may help and encourage nations to remove corrupt leaders and practices; while focused human rights groups may keep an eye on what is essential, yet still give room for other societies to select their due course with a human right conscience.There are numerous great Organizations in the world whose devotion and hard work is constant reminder of the global need for cooperation, support and unity. It is about time we let them do what they do best.

Oaxaca, Mexico and the Global Economy – No Word For Welcome Book Review |

The Isthmus of Tehuantepec is a 120 mile strip of land between the Pacific and the Gulf of Mexico, almost entirely in the southern Mexico state of Oaxaca. It’s been inhabited by indigenous groups with different languages and customs for millennia. Since colonial times it’s attracted both national and international attention because of its important geographical location and richness of resources.In No Word for Welcome: The Mexican Village Faces the Global Economy (University of Nebraska Press, 2011), author Wendy Call, a self – described grassroots organizer and researcher, makes an impassioned plea; if not for halting the invasion of the global economy into Oaxaca’s Isthmus of Tehuantepec, then for proceeding only after critical evaluation of environmental and cultural impact studies. Ms. Call spent two consecutive years living and working on the Isthmus, from 2000 to 2002, in addition to shorter visits totaling a further year.The federal government proceeded with its Trans-Isthmus Megaproject by commencing the construction of a four-lane highway through the region, in some cases as a bypass around small Oaxacan towns and villages otherwise connected by potholed two lane roads. It became part of former president Vicente Fox’s Plan Puebla Panama, an initiative to extend Mexico’s main, relatively new highway system from the US border through to Central America.The scope of the Megaproject initially included 150 proposed projects including oil refineries, plantations, industrial parks, commercial shrimp farms and a highway – rail network to carry products to national and international markets. The project would inevitably alter both the environmental and cultural landscape. Townspeople opposed development of the region mainly out of fear of the unknown due to a lack of information and consultation. Government and commercial interests were intent upon forging forward.Call’s steadfast contention is that development will result in wholesale irreversible adverse impact to the natural environment, and to inhabitants by altering their means of eking out an economic existence, while at the same time destroying other cultural indicia such as traditions and language. The book centers upon objection to construction of the highway system and the proposed replacement of small fishing operations with large industrial shrimp farms.In addition to her own personal experiences, in No Word for Welcome Call chronicles family histories and livelihoods as well as opposing individual points of view. This is accomplished by providing detailed examinations of the lives of individuals she came to know intimately in the course of living in the Isthmus for three years, and to a lesser extent through interviewing civil servants and other proponents of the project.Call’s novel-like use of colorful, detailed description draws you in. She holds your interest by weaving together the stories of her subjects (i.e. the activists, the fishermen, the uneducated schoolteacher); otherwise often dry archival evidence of the historical importance of the Isthmus (referencing for example the reign of dictator Porfirio Díaz, the US attempt to buy the Isthmus in the 19th century, and the early 20th century foreign consulates in port city Salina Cruz); the sometimes violent and destructive manifestations of opposing positions (fishermen burning government trucks and dredging machinery and running workers out of town; gesturing with a machete while threatening “if the government doesn’t respect the people…”); and her own viewpoint.You cannot help but become extremely opinionated, either by jumping on Call’s bandwagon or being critical of how her political point of view affects the presentation of her thesis. She approaches her chapter centering upon Huatulco, the Pacific resort town created by FONATUR (Mexico’s national tourism development agency), with disdain, though she does note positive impressions of its Mexican residents. She seems to mock the government when she writes that the FONATUR office “felt more like a travel agency than a government agency, with overstuffed furniture, brochures filled with beaches and bikinis, and the hollow air of a place with more infrastructure than activity.” How else does one attempt to sell tourism, sun, sand and surf?But it’s Call’s style of writing, inevitable as a consequence of her very reason for being on the Isthmus, which contributes to keeping the reader at the edge of his seat, either cheering for the cause and hoping that “the people” prevail, or cringing at naivety – the arrival of the global economy in the Isthmus is inevitable and could have been foreshadowed since the 1500s, perhaps earlier.The description of the lives and hardships of fishermen and their environs is rich and compelling. Yes, perhaps industrial shrimp farms will destroy the mangroves and might have a short lifespan, leaving a swath of destruction. But we’re given little in the way of alternatives for the area and its industry.Both industrialization and the residents themselves have played a part in marginalizing existence and requiring government intervention. But there appears to be a lack of understanding on the part of residents of the complexity of the issue and the part they have played in creating the current conundrum; Call’s job is not to educate in this regard. A fisherman surmises that his people have been harvesting shrimp, fish and crabs for over a thousand years, so asks why he should pay attention to some mestizo government regulation banning the use of large rectangular nets. He seems to deny any direct role as a contributor to the problem and states that you cannot trust a government whose solution would create a bigger problem (industrial shrimp farms).The area has become overfished. Fishermen were not forced to begin using motorboats. They discarded their smaller nets, each of which took a year of spare time to make, in favor of buying the large $100 USD Japanese machine-made ones, and proceeded to trap their catch by extending these new nets across the river’s mouth. The result was that small shrimp and other marine species could not get through the nets and into the mangroves to reproduce. The government had to ban the use of these nets in order to protect the industry. The fisherman is adamant that he needs to harvest that much fish to survive.Many in the fisherman’s position opt to head to the US. Call notes emigration in passing from time to time but it’s not fully addressed in her book, perhaps because it is not consistent with Call´s thesis. One rarely finds an anthropological writing of this nature which does not deal with emigration head on. But Call is not an anthropologist, and in fact is critical of social scientists, for some reason lumping them together with others working in the Isthmus: “I tried not to act like so many of the journalists, anthropologists, folklorists, and sociologists I’d encountered while living on the Isthmus. They tended to come for just a few hours, days, or weeks, blurting out questions before their bodies had warmed a chair.” Perhaps anthropological fieldwork has changed dramatically since my days in graduate school.The superhighway and a network of smaller roads and rail does result in physically dividing populations, and yes can adversely impacts indigenous culture. Relocating populations into neighborhoods with street names such as Poblado One, Two, etc. rather than retaining names of heroes of The Revolution or pre – Hispanic gods and royalty impacts a pride in one’s society and heritage. But globalization is inevitable, for the benefit of not only a few rich Mexicans and foreigners seeking to capitalize on NAFTA, as is submitted in the book, but for the residents of the Isthmus of Tehuantepec.Of course, as Call suggests, cultural and environmental impact studies are crucial for minimizing destruction of peoples and their lands. And yes, they are sometimes not done or are ignored and politics and power often govern. What I found missing were propositions regarding the least detrimental alternative, which in these circumstances I would suggest, is the best one could hope to achieve, rather than a wholesale halt to all. When subcomandante Marcos’ caravan was en route to Mexico City in 2001, and he assured that he would take President Fox the message that “the Isthmus is not for sale,” perhaps someone should have suggested a rental agreement with terms maximizing the benefit for the istmeños.No Word for Welcome is a well – written book, holding the reader’s interest from start to finish. I recommend it for prospective visitors to southern Mexico because its descriptions of life in that part of Mexico are extremely accurate, from the workings of local politics, antics, strategies and sometimes destructive forces used to make a point, to the richness of detail, to the lesson in history. The expat living in Mexico will find Call’s experiences familiar and reaffirming on many levels (a department store employee is indeed often taken aback when you ask how much a refrigerator costs for cash not credit).For those interested in the global economy and industrialization or wanting to understand how competing interests are addressed and resolved in Southern Mexico in particular, No Word For Welcome is a must. It’s written with a strong bias, and as such it stirs emotion. The reader is anxious to learn how it all turned out, and to some extent is told. Ms. Call’s final chapter includes her impressions from her 2008 visit.

Renaissance Science and the Urgent Need to Readdress Social Economics |

Final draft for 15Renaissance science and the urgent need to readdress social economicsDuring the 1930s The Laurence Professor of Ancient Philosophy at Cambridge University, F M Cornford, the author of Principium Sapientiae: The Origins of Greek Philosophical Thought, was elected a Fellow of the British Academy. His book Before and After Socrates has been continually used to influence academic thinking throughout the entire world for over 80 years. Since 1932 Cambridge University has published 10 editions of this work. Cornford’s brilliantly argued scholarly works can be considered to be anchored upon a trite nonsensical religious assumption exposed by Sir Isaac Newton within his unpublished more profound natural philosophy, discovered last century which balanced the mechanical description of the universe.Tens of millions of pounds were spent by Cambridge University to research the vast new technologies associated with Newton’s guidelines, which established a basis for the science of quantum biology. Eminent scientists knew better than to challenge the edict that classified Newton’s balanced science as an insane heresy. Nonetheless, that technology is now being researched worldwide and ethical life-science discoveries have been made, making it perfectly obvious that Sir Isaac Newton was not insane when he wrote about his balancing physics principles derived from the Classical Greek life-science. As Sir C P Snow warned the world during his 1959 Rede Lecture at Cambridge University, unless modern science shakes off it present obsession with the totally destructive law that governs it and rebalances itself with with the Classical Greek Humanities, then civilisation will be destroyed.Francis MacDonald considered that Plato was one of the founding fathers of the Christian Church. This philosophical statement can be considered to be nonsensical, linked to a general British attitude that the Classical Greek life-science, as a pagan phenomenon, did not quite match up to the academic standards of British Christian Academia. Encyclopaedia Britannica advises that in the 5th Century St Augustine was the mind which mostly completely fused the Platonic tradition of Greek philosophy with the religion of the New Testament. That accomplishment may be quite correct but, St Augustine’s association of female sexuality with the destructive evil of unformed matter within the atom was indeed insane rather than Sir Isaac Newton’s contention that religion has corrupted science.During that time Pope Cyril presided when a Christian mob burnt scrolls belonging to the Great Library of Alexandria and murdered its custodian, the mathematician Hypatia. If the Classical Greek life-science has been corrupted by the Christian religion it can be considered reasonable to investigate the opinion of the great scientist, Sir Isaac Newton who developed a heretical world view based upon the physics principles that once upheld that lost science.The NASA Astrophysics High Energy Division Library has published that the Classical Greek life-science was based upon the mathematics of fractal logic. Sir Isaac Newton’s unpublished heresy papers, discovered during the 20th Century, contained his certain conviction that a more profound natural philosophy existed to balance the mechanical description of the universe. It is common knowledge that Newton, in opposition to the scientific world view of his time, considered that the universe was infinite. The logic to accommodate that concept is the infinite property of fractal logic.Newton’s balancing physics principles were the same ones that upheld the lost Greek fractal logic life-science and he wrote that both ancient science and spiritual knowledge had been corrupted by religion. One of Newton’s specific research interests concerned the generation of wealth within the science of economics. An investigation into Plato’s concepts of spiritual reality reveal relevant political and economic concepts which might be used in computer science to make economic models to create new futuristic human survival simulations.Plato’s spiritual reality concepts have been brought into a 21st Century life-science focus. Amy Edmonson, Novatis Professor at Harvard University, in her online book entitled The Fuller Explanation, wrote that Buckminster Fuller had used Plato’s spiritual engineering principles to develop life-energy physics concepts that completely challenged the present Western culture’s world view. The three 1996 Nobel Laureates in Chemistry, using nano-technology, located the fractal logic of Fullerene phenomena functioning within the DNA. They have established a medical fractal life-science institute associated with Plato’s spiritual engineering principles.During the 15th Century, Cosimo Medici re-established the Platonic Academy in Florence, banished in the 6th Century by the Christian Emperor Justinian, because it was considered pagan. Under the directorship of Marsilio Ficino the Classical Greek life science about the functioning of the atoms of the soul was reintroduced into science. The moon’s influence on the female fertility cycle was linked to harmonic resonance within the atomic metabolism as a science to explain a mother’s love and compassion for children. Epicurus’ Science of universal love was later taught by the scientist, Giordano Bruno, at Oxford University. Lured back to Rome, Bruno was imprisoned, tortured and burnt alive in 1600.We can assume that Sir Isaac Newton was correct in his assumption that the Christian religion has seriously contaminated science. St Thomas Aquinas’ religious wisdom, heralded as an important economic revelation, was used by Thomas Malthus to establish economic policies at the East India Company’s College. Charles Darwin cited Malthus’ Principles of population essay, which had become synonymous with the second law of thermodynamics, as the basis of the life-science that influenced President Woodrow Wilson and his colleague, Alexander Graham Bell, to advocate Darwinian Eugenics in America, from which Adolph Hitler derived his Nazi policies. Blind obedience to the dictates of the Church’s understanding of that law threw Sir Isaac Newton’s balanced world view into the scientific rubbish bin.It is not at all unreasonable to write that the Church managed to inspire a fanatical, unbalanced worship of the second law of thermodynamics, which absolutely prohibits the existence of the fractal life-science from being associated with Plato’s now validated spiritual engineering principles. Albert Einstein’s religious colleague, Sir Arthur Eddington, referred to the second law as The supreme metaphysical law of the entire universe. Other eminent scientists have classified it in terms from being Diabolical to being insane, but the general public has no idea that Western culture is totally governed by its destructive ethos, in the form of an unbalanced global economic rationalism.When economic law purports to embrace an aspect of life-science in the form of eternal passions as part of the fabric of Western culture, then the logic upholding Western culture can be considered to be incoherent. The Australian Government’s Productivity Commission, 2008, Behavioural Economics and Public Policy, Roundtable Proceedings, Productivity Commission, Canberra, contains reference to eternal passions and reasons affecting long term economic policies. The only logic that allows those words to have any reality is fractal logic, which cannot possibly be reasoned about by the Australian Government. However, the Government report does advise that The views expressed in these papers are those of the authors and do not necessarily reflect those of the Productivity Commission. Nonetheless, it is obvious that the idea exists within economic parlance. Adam Smith, the author of The Wealth of Nations, fused the concept of the eternal nature of economic law into a spiritual concept.Having presented argument that the Church contaminated the structure of Classical Greek life-science and as a result allowed Western culture to be governed by an unbalanced global economic rationalism, it follows that Plato’s economic and political concepts might be given a brief examination.The inspiration for Plato’s The Republic was Solon’s brief governorship of Athens during the 6th century BCE, during which Solon’s economic policies prevented all out rebellion in Athens by re distributing wealth and replacing Draco’s cruel punishments, used by the aristocracy to terrorise the populace into submission. When Solon restored Athenian economic power as a cultural beacon to other Greek states, the aristocracy had Solon removed from office to pave the way for Pesistratus to take over in Athens to re-establish tyranny, leading to disastrous military adventures. However, Solon’s constitution for the republic was to become the idealised model for later Western democracies.The Platonic tradition of Greek philosophy was about creating a science from the ancient Egyptian use of fractal geometrical logic to place justice, mercy and compassion into the fabric of political government. This fusing of ethics into the fractal logic Nous of Anaxagoras, a whirling god-like force that acted upon primordial particles to form the worlds and evolve intelligence, was described by Aristotle to be an ethical science to guide ennobling government. The reason that Classical Greek fractal life-science has been corrupted by the Christian Church is because the Nous, as a physics phenomenon, challenged the concept of the Christian God, whose law of total destruction became synonymous with the ancient Greek god, Diabolos.A reason to examine this issue rather carefully is because the objective of Classical Greek life-science was to ensure that civilisation, by becoming part of the health of the universe, would not become extinct. Plato defined those who did not understand the engineering principles of spiritual reality as barbaric engineers, and he considered them to be continually obsessed with warfare. If that is considered to be an evil obsession, then we need to be aware of Plato’s definition of evil as defined in his Timaeus, a destructive property of unformed matter within the atom.Apart from the Platonic spiritual reality now becoming basic to a new rigorous fractal logic life-science, the fractal life-science methodology needed to generate futuristic human survival simulations is well known, its precursor research mathematics for simple life-forms being reprinted in 1990 by the world’s largest technological research institution as one of the important discoveries of the 20th Century.Copyright Professor Robert Pope.