PARS FOUNDATION
Emergency Relief Team
WELCOME TO PARS GLOBAL CHARITY FOUNDATION (PGCF), 501(C) (3) Corporation
Introduction
- PARS GLOBAL CHARITY FOUNDATION (PGCF) is a Nonprofit, Non-Religious, Non-Partisan Foundation and operates exclusively for public benefit and charitable purposes within the realm of Section 501(C) (3) of Internal Revenue Code of 1986 (The “Code”). Donations to PGCF and all its Subsidiaries are Tax Deductible.
PARS, a name and a creed:
1- PARS, as a name, has a long shining history, perhaps more than 3000 years. It is the name of a continent which once covered almost half of the Ancient world during Archaemenide Dynasty (550 B. C. - 331 B.C.) which is referred to as Old Persian Empire and Cyrus The Great as its first Emperor. It is still considered the cradle of civilization and introducer of Human Rights by many historians and scholars, validated and sealed by Cyrus's Cylinders.
2- PARS as a creed is the acronym for the four principles which serve as the main pillars of PARS Foundation. They are:
Prudence, Altruism, Rectitude, Steadfastness
PARS is more than just a name or an acronym for the above words. It is also the acronyms of words and fraises which are the guidelines and define the the principles the foundation and its faculties must adhere to in order to function flawlessly. It is the acronym for both: Proactively Arranged Relief & Recovery Supports and Prudentially Affirmed Rescue & Redemption Services. So, Relief & Recovery Supports and Rescue & Redemption Services are the main goal and objectives, Proactively and Prudentially are the fundamental principles upon which is based its functioning.
To expound on the importance of these functioning principles, first we focus on Prudence.
What is Prudence?
According to many English sources, including Wikipedia from which we quote; Prudence (Latin: Prudentia) means seeing ahead, foresight, and sagacity. It is often associated with wisdom, insight, and knowledge. The virtue of prudence is the ability to judge between virtuous and vicious actions, not only in a general sense, but with regard to appropriate actions at a given time and place. According to some ancient philosophers, and many modern era literature laureates and scholars, it is not only the first and highest Cardinal Virtue, but the Mother of all virtues. Prudence is the ability to govern and discipline oneself by the use of reason. Although prudence itself does not perform any actions, and is concerned solely with knowledge, all virtues are regulated by it. For example, distinguishing when acts are courageous, as opposed to reckless or cowardly, is an act of prudence.
Prudence as the Mother of all virtues:
Prudence is mentioned in the fifth of the Principal Doctrines of Epicurus, and in his Letter to Menoeceus, where he says: "Prudence is the foundation of all these things and is the greatest good. Thus it is more valuable than philosophy and is the source of every other excellence."
Prudence is foundational to virtues, which are understood to be perfected abilities of the human spirit. This perfection is achieved when virtues are founded on prudence, or the ability to make the right decisions. For instance, a person can live temperately when he has acquired the habit of deciding correctly the actions to take in response to his instinctual cravings.
Prudence provides guidance on the appropriate course of action in specific situations. It does not will the good that it discerns. Prudence has a directive capacity with regard to the other virtues. It lights the way and measures the arena for their exercise. Without prudence, bravery becomes foolhardiness, mercy sinks into weakness, free self-expression and kindness into censure, humility into degradation and arrogance, selflessness into corruption, and temperance into fanaticism. The purpose of prudence is to consider the circumstances of time, place, and manner that are relevant in any given situation, known as medium rationis in the Scholastic tradition. So while it qualifies the intellect and not the will, it is nevertheless a moral virtue.
Prudence provides a model of ethically good actions. "The work of art is true and real by its correspondence with the pattern of its prototype in the mind of the artist. In similar fashion, the free activity of man is good by its correspondence with the pattern of prudence."
According to Greek and Scholastic philosophy, 'form' is the unique characteristic of a thing that makes it what it is. In this sense, prudence gives other virtues their specific character as virtues, by providing a standard against which they can be judged. For example, not all acts of telling the truth are considered virtuous, but those that are done with prudence would be considered expressions of the virtue of honesty.
Versus imprudence, cunning and false prudence
In Christian understanding, the difference between prudence and cunning lies in the intent with which a decision to act is made. The Christian understanding of the world includes the existence of God, the natural law, and moral implications of human actions. In this context, prudence is different from cunning in that it takes into account the supernatural good. For instance, the decision of persecuted Christians to be martyred rather than deny their faith is considered prudent.
According to Thomas Aquinas, judgments that take a reasonable form, but are aimed at evil ends or that use evil means, are considered to be examples of "cunning" and "false prudence".
The Ancient Greek term for prudence is synonymous with "forethought". People, the Ancient Greeks believed, must have enough prudence to prepare for worshiping the Olympian gods.
Integral parts:
Prudence the aplication of universal principles to particular situations. "Integral parts" of virtues, in Scholastic philosophy, are the elements that must be present for any complete or perfect act of the virtue. The following are the integral parts of prudence:
Accurate memory; that is, memory that is true to reality; an ability to learn from experience
docilitas
An open-mindedness that recognizes variety and is able to seek and make use of the experience and authority of others.
intelligentia
The understanding of first principles
sollertia
Shrewdness or quick-wittedness, the ability to evaluate a situation quickly.
Discursive reasoning and the ability to research and compare alternatives.
Foresight—the capacity to estimate whether particular actions can realize goals.
circumspection
The ability to take all relevant circumstances into account caution and the ability to mitigate risk
Prudential judgment
In ethics, a "prudential judgment" is one where the circumstances must be weighed to determine the correct action. This applies to situations in which two people could weigh the circumstances differently and ethically come to different conclusions.
For instance, in the theory of just war, the government of a nation must weigh whether the harms they suffer are more than the harms that would be produced by their going to war against another nation that is harming them; the decision whether to go to war is therefore a prudential judgment.
As another example, a patient with a terminal illness may hear of an experimental treatment with no conventional alternatives. They would have to weigh, on the one hand, the cost, time commitment, potential lack of benefit, and possible pain, disability, and hastened death, and on the other hand, the potential benefit and the benefits to others that could be gained from what could be learned from their case.
In rhetoric
Phronesis, or practical wisdom, holds an important place in rhetorical theory as a central aspect of judgment and practice. Aristotle's notion of phronesis fits with his treatise on rhetoricbecause neither, in his estimation, could be reduced to an episteme or a techne, and both deal with the ability to deliberate about contingent, variable, or indeterminate matters.
Cicero defined prudentia as a rhetorical norm in De Oratore, De officiis, De Inventione, and De re publica. He contrasts the term with imprudens, young men failing to consider the consequences before they act. The prudens, or those who had prudence, knew when to speak and when to stay silent. Cicero maintained that prudence was gained only through experience, and while it was applied in everyday conversation, in public discourse it was subordinated to the broader term for wisdom, sapientia.
In the modern era, rhetorical scholars have tried to recover a robust meaning for the term. They have maintained consistency with the ancient orators, contending that prudence is an embodied persuasive resource. Although sets of principles or rules can be constructed in a particular culture, prudence cannot be derived from a set of timeless principles. Instead, through gauging the situation and through reasoned deliberation, a speaker should determine the set of values and morals by which to base his or her actions. The capacity to take into account the particularities of the situation is vital to prudential practice. For example, as rhetorical scholar Lois Self explains, "both rhetoric and phronesis are normative processes in that they involve rational principles of choice-making; both have general applicability but always require careful analysis of particulars in determining the best response to each specific situation; both ideally take into account the wholeness of human nature; and finally, both have social utility and responsibility in that both treat matter of the public good". Robert Hariman, in his examination of Malcolm X, adds that "aesthetic sensibility, imitation of a performative ideal, and improvisation upon conventions of presentation" are also components of practical reasoning.
Rhetorical scholars differ on definitions of the term and methods of analysis. Hans-Georg Gadamer asserted that prudence materializes through the application of principles and can be evaluated accordingly.[14] Jasinski argues that Andrew Cuomo's speech to the Catholic Church of Notre Dame cannot be judged solely on the basis of its consequences, since prudence is not reducible to episteme (knowledge or understanding) or techne (technique or art). Rather, he contends, it should be judged based on its embodied rhetorical performance — that is, how it is perceived by those who experience it. So, for example, one might evaluate the speech based on how persuasive it was, how emotionally moving it was, or how well it captured the audience's attention. Thus, while Gadamer judges prudence based on a set of principles, Jasinski emphasizes the artistry of communication and its reception by its audience. For Jasinski, communication should balance compromise and courage, rather than merely achieving a specific result.
In his study of Machiavelli, examining the relationship between prudence and moderation, rhetorician Eugene Garver holds that there is a middle ground between "an ethics of principles, in which those principles univocally dictate action" and "an ethics of consequences, in which the successful result is all". His premise stems from Aristotle's theory of virtue as an "intermediate", in which moderation and compromise embody prudence. Yet, because elevating moderation is not an active response, prudence entails the "transformation of moderation" into a fitting response, making it a flexible situational norm. Garver also asserts that prudential reasoning differs from "algorithmic" and "heuristic" reasoning because it is rooted in a political community, the context in which common problems regarding stability and innovation arise and call for prudential reasoning.
In economics
Economists describe a consumer as "prudent" if he or she saves more when faced with riskier future income. This additional saving is called precautionary saving.
If a risk-averse consumer has a utility function 
The strength of the precautionary saving motive can be measured by absolute prudence, which is defined as 
In accounting
In accounting, prudence was historically regarded as a fundamental principle for determining the appropriate timing of revenue recognition.[18]The rule of prudence means that gains should not be anticipated unless their realisation was highly probable. However, recent developments in Generally Accepted Accounting Principles have led academic critics to accuse the International Standard-Setting Body, IASB, of abandoning prudence. In the British reporting standard FRS 18, prudence, along with consistency, was relegated to a "desirable" quality of financial information rather than fundamental concept. Prudence was rejected for IFRS because it was seen as compromising accounts' neutrality.
In a 2011 report on the financial crisis of 2007–08, the British House of Lords bemoaned the demotion of prudence as a governing principle of accounting and audit.
However, their comments were disputed by prominent practitioners.
GOAL AND PUPOSES
- Although, the ultimate goal of PARS GLOBAL CHARITY FOUNDATION (PGCF) is promoting goodwill and philanthropy worldwide, its specific purpose is the provision of Relief and Recovery Supports and Solutions to the victims of unforeseen disasters such as: Wars, Epidemics, Pandemics, Earthquakes, Volcano Eruptions, Tsunamis, Storms, Hurricanes, Fires, Droughts, Famine, etc. Its prime focus will be on providing immediate care, temporary shelters, and permanent safe-havens for unfortunate children who lose their parents during such events - for nothing in the world can be worse than Early Life Trauma and its grave permanent effects.
- PARS which is more than a name and stands for a number of acronyms including Proactively Arranged Relief and Recovery Supports is self-explanatory and defines its core objectives broader here. www.parsg.org
- PARS GLOBAL CHARITY FOUNDATION (PGCF): Has two fundamental components; Structure (hardware) and Functions (Software).
- A- Structure: Has five pillars:
- 1- Global Relief Society (www.greliefs.org ) It is a highly institutionalized and dynamic organization - a social network with various branches made of well-qualified and prepared Relief and Recovery Teams of professional staff, members, volunteers, and generous patrons ready to act whenever and where ever is needed. ,
- 2- Global Frontline Heroes ( www.gfh.life ) It is an ad-hoc team of brave and selfless members ready to reach expeditiously to rescue and save the children's lives when necessary.
- 3- Relief Angels (www.reliefangels.net ) This pillar of hope is made of compassionate and dedicated members or volunteers who rush in bringing relief to the victims especially children who have lost parents due to unforeseen disasters.
- 4- Host Angels (www.hostangels.net ) They are families and individuals who adopt or host these children and make them feel at home with love and care. Host Angels are pre-screened, pre-qualified and must pass a thorough background check.
- 5-Relief & Recovery Support Group (www.rrsgroup.org ) This is broad and includes our Relief Patrons, Advisory Groups, Counsellors, Volunteers, Relief Caravans, Relief Boat, Relief Ship, etc.
These five pillars hold the structure of PGCF which stands for both PARS GLOBAL CHARITY FOUNDATION PGCF and PARS GLOBAL CHILDREN FOUNDATION .
We cannot depend on and should not expect the governments alone solve all the problems of the societies, especially, when the problems have become so huge, and so rampant and are coming from all directions with such speed. We must and should share responsibility. We ought to rise and extend our hands and pay our shares wholeheartedly. If sudden shocks and traumas in early stages of children lives are not addressed in time and attended immediately, could have irreparable effects on their lives. And, would be the real cause of their becoming heavy burdens on, both, the governments and the taxpayers - instead of being useful contributing law-abiding-citizens!
Yes, if these children are neglected and do not receive proper attention in time, they will often become constant nuisance and disturbances of citizens' peace and security. As we have witnessed frequently, most of delinquents gradually turn to be serious threats to the society, endangering our lives, and making us pay heavy costs.
So, it is all about working toward making a safer and better world for ourselves and securing the future of our posterity.
- B- Functions and Program:
- 1-Exploring and finding ways: Constantly exploring different and well-thought practicable ways and best solutions to help and save the children in such dire times, by thorough research and seeking advice and guidance from scholars and all other sources.
- 2- Acting as a bridge: Act as as a bridge between the children in need and other philanthropists including compassionate families who are willing to extend their love and support, families have passed thorough background prior to qualification.
- 3- Cooperation: To cooperate with and seek the advice of other charitable institutions like UNICEF, RedCross, World Vision, and the governmental entities whenever and where ever is required.
- 4- Perpetual Supervision: To work with professionals and family counsellors to keep abreast of the wellbeing and safety of the children who have been put in the care of others until the children reach their 18th birthdays.
- 5- Social Responsibility: To encourage and promulgate individual and corporate social responsibility worldwide.
We hope people from all corners of the world who believe in noble causes and care for a safer healthier world and a better future join us and help revive the worldwide spirit of volunteerism, cooperation, compassion, and love, to create a sustainable dynamic global force to alleviate pain and suffering of the children and increase their joy and happiness.
Do you think you are a good fit? Please do not hesitate to join us, we love to have you on board. Your support in any manner is also highly appreciated.
- Thanks for your support. please join us on Facebook here.
Emergency Relief Team
WELCOME TO PARS GLOBAL CHARITY FOUNDATION (PGCF), 501(C) (3) Corporation
- PARS GLOBAL CHARITY FOUNDATION (PGCF) is a Nonprofit, Non-Religious, Non-Partisan Foundation and operates exclusively for public benefit and charitable purposes within the realm of Section 501(C) (3) of Internal Revenue Code of 1986 (The “Code”). Donations to PGCF and all its Subsidiaries are Tax Deductible.
PARS is the acronym for the main pillars of PARS Foundation which are:
Prudence, Altruism, Rectitude, Steadfastness
- PARS which is more than a name or an acronym for the above words. It is also the acronyms of words that define the main purpose of our foundation and the principles it must adhere to in order to function flawlessly. It is the acronym for both: Proactively Arranged Relief & Recovery Supports and Prudentially Affirmed Rescue & Redemption Services. So, Relief & Recovery Supports and Rescue & Redemption Services are the main goal and objectives, Proactively and Prudentially are the fundamental principles of its functioning.
To expound on the importance of these functioning principles, first we focus on Prudence.
What is Prudence?
According to many English sources, including Wikipedia from which we quote; Prudence (Latin: Prudentia) means seeing ahead, foresight, and sagacity. It is often associated with wisdom, insight, and knowledge. The virtue of prudence is the ability to judge between virtuous and vicious actions, not only in a general sense, but with regard to appropriate actions at a given time and place. According to some ancient philosophers, and many modern era literature laureates and scholars, it is not only the first and highest Cardinal Virtue, but the Mother of all virtues. Prudence is the ability to govern and discipline oneself by the use of reason. Although prudence itself does not perform any actions, and is concerned solely with knowledge, all virtues are regulated by it. For example, distinguishing when acts are courageous, as opposed to reckless or cowardly, is an act of prudence.
Prudence as the Mother of all virtues:
Prudence is mentioned in the fifth of the Principal Doctrines of Epicurus, and in his Letter to Menoeceus, where he says: "Prudence is the foundation of all these things and is the greatest good. Thus it is more valuable than philosophy and is the source of every other excellence."
Prudence is foundational to virtues, which are understood to be perfected abilities of the human spirit. This perfection is achieved when virtues are founded on prudence, or the ability to make the right decisions. For instance, a person can live temperately when he has acquired the habit of deciding correctly the actions to take in response to his instinctual cravings.
Prudence provides guidance on the appropriate course of action in specific situations. It does not will the good that it discerns. Prudence has a directive capacity with regard to the other virtues. It lights the way and measures the arena for their exercise. Without prudence, bravery becomes foolhardiness, mercy sinks into weakness, free self-expression and kindness into censure, humility into degradation and arrogance, selflessness into corruption, and temperance into fanaticism. The purpose of prudence is to consider the circumstances of time, place, and manner that are relevant in any given situation, known as medium rationis in the Scholastic tradition. So while it qualifies the intellect and not the will, it is nevertheless a moral virtue.
Prudence provides a model of ethically good actions. "The work of art is true and real by its correspondence with the pattern of its prototype in the mind of the artist. In similar fashion, the free activity of man is good by its correspondence with the pattern of prudence."
According to Greek and Scholastic philosophy, 'form' is the unique characteristic of a thing that makes it what it is. In this sense, prudence gives other virtues their specific character as virtues, by providing a standard against which they can be judged. For example, not all acts of telling the truth are considered virtuous, but those that are done with prudence would be considered expressions of the virtue of honesty.
Versus imprudence, cunning and false prudence
In Christian understanding, the difference between prudence and cunning lies in the intent with which a decision to act is made. The Christian understanding of the world includes the existence of God, the natural law, and moral implications of human actions. In this context, prudence is different from cunning in that it takes into account the supernatural good. For instance, the decision of persecuted Christians to be martyred rather than deny their faith is considered prudent.
According to Thomas Aquinas, judgments that take a reasonable form, but are aimed at evil ends or that use evil means, are considered to be examples of "cunning" and "false prudence".
The Ancient Greek term for prudence is synonymous with "forethought". People, the Ancient Greeks believed, must have enough prudence to prepare for worshiping the Olympian gods.
Integral parts:
Prudence the aplication of universal principles to particular situations. "Integral parts" of virtues, in Scholastic philosophy, are the elements that must be present for any complete or perfect act of the virtue. The following are the integral parts of prudence:
Accurate memory; that is, memory that is true to reality; an ability to learn from experience
docilitas
An open-mindedness that recognizes variety and is able to seek and make use of the experience and authority of others.
intelligentia
The understanding of first principles
sollertia
Shrewdness or quick-wittedness, the ability to evaluate a situation quickly.
Discursive reasoning and the ability to research and compare alternatives.
Foresight—the capacity to estimate whether particular actions can realize goals.
circumspection
The ability to take all relevant circumstances into account caution and the ability to mitigate risk
Prudential judgment
In ethics, a "prudential judgment" is one where the circumstances must be weighed to determine the correct action. This applies to situations in which two people could weigh the circumstances differently and ethically come to different conclusions.
For instance, in the theory of just war, the government of a nation must weigh whether the harms they suffer are more than the harms that would be produced by their going to war against another nation that is harming them; the decision whether to go to war is therefore a prudential judgment.
As another example, a patient with a terminal illness may hear of an experimental treatment with no conventional alternatives. They would have to weigh, on the one hand, the cost, time commitment, potential lack of benefit, and possible pain, disability, and hastened death, and on the other hand, the potential benefit and the benefits to others that could be gained from what could be learned from their case.
In rhetoric
Phronesis, or practical wisdom, holds an important place in rhetorical theory as a central aspect of judgment and practice. Aristotle's notion of phronesis fits with his treatise on rhetoricbecause neither, in his estimation, could be reduced to an episteme or a techne, and both deal with the ability to deliberate about contingent, variable, or indeterminate matters.
Cicero defined prudentia as a rhetorical norm in De Oratore, De officiis, De Inventione, and De re publica. He contrasts the term with imprudens, young men failing to consider the consequences before they act. The prudens, or those who had prudence, knew when to speak and when to stay silent. Cicero maintained that prudence was gained only through experience, and while it was applied in everyday conversation, in public discourse it was subordinated to the broader term for wisdom, sapientia.
In the modern era, rhetorical scholars have tried to recover a robust meaning for the term. They have maintained consistency with the ancient orators, contending that prudence is an embodied persuasive resource. Although sets of principles or rules can be constructed in a particular culture, prudence cannot be derived from a set of timeless principles. Instead, through gauging the situation and through reasoned deliberation, a speaker should determine the set of values and morals by which to base his or her actions. The capacity to take into account the particularities of the situation is vital to prudential practice. For example, as rhetorical scholar Lois Self explains, "both rhetoric and phronesis are normative processes in that they involve rational principles of choice-making; both have general applicability but always require careful analysis of particulars in determining the best response to each specific situation; both ideally take into account the wholeness of human nature; and finally, both have social utility and responsibility in that both treat matter of the public good". Robert Hariman, in his examination of Malcolm X, adds that "aesthetic sensibility, imitation of a performative ideal, and improvisation upon conventions of presentation" are also components of practical reasoning.
Rhetorical scholars differ on definitions of the term and methods of analysis. Hans-Georg Gadamer asserted that prudence materializes through the application of principles and can be evaluated accordingly.[14] Jasinski argues that Andrew Cuomo's speech to the Catholic Church of Notre Dame cannot be judged solely on the basis of its consequences, since prudence is not reducible to episteme (knowledge or understanding) or techne (technique or art). Rather, he contends, it should be judged based on its embodied rhetorical performance — that is, how it is perceived by those who experience it. So, for example, one might evaluate the speech based on how persuasive it was, how emotionally moving it was, or how well it captured the audience's attention. Thus, while Gadamer judges prudence based on a set of principles, Jasinski emphasizes the artistry of communication and its reception by its audience. For Jasinski, communication should balance compromise and courage, rather than merely achieving a specific result.
In his study of Machiavelli, examining the relationship between prudence and moderation, rhetorician Eugene Garver holds that there is a middle ground between "an ethics of principles, in which those principles univocally dictate action" and "an ethics of consequences, in which the successful result is all". His premise stems from Aristotle's theory of virtue as an "intermediate", in which moderation and compromise embody prudence. Yet, because elevating moderation is not an active response, prudence entails the "transformation of moderation" into a fitting response, making it a flexible situational norm. Garver also asserts that prudential reasoning differs from "algorithmic" and "heuristic" reasoning because it is rooted in a political community, the context in which common problems regarding stability and innovation arise and call for prudential reasoning.
In economics
Economists describe a consumer as "prudent" if he or she saves more when faced with riskier future income. This additional saving is called precautionary saving.
If a risk-averse consumer has a utility function
The strength of the precautionary saving motive can be measured by absolute prudence, which is defined as
In accounting
In accounting, prudence was historically regarded as a fundamental principle for determining the appropriate timing of revenue recognition.[18]The rule of prudence means that gains should not be anticipated unless their realisation was highly probable. However, recent developments in Generally Accepted Accounting Principles have led academic critics to accuse the International Standard-Setting Body, IASB, of abandoning prudence. In the British reporting standard FRS 18, prudence, along with consistency, was relegated to a "desirable" quality of financial information rather than fundamental concept. Prudence was rejected for IFRS because it was seen as compromising accounts' neutrality.
In a 2011 report on the financial crisis of 2007–08, the British House of Lords bemoaned the demotion of prudence as a governing principle of accounting and audit.
However, their comments were disputed by prominent practitioners.
GOAL AND PUPOSES
- Although, the ultimate goal of PARS GLOBAL CHARITY FOUNDATION (PGCF) is promoting goodwill and philanthropy worldwide, its specific purpose is the provision of Relief and Recovery Supports and Solutions to the victims of unforeseen disasters such as: Wars, Epidemics, Pandemics, Earthquakes, Volcano Eruptions, Tsunamis, Storms, Hurricanes, Fires, Droughts, Famine, etc. Its prime focus will be on providing immediate care, temporary shelters, and permanent safe-havens for unfortunate children who lose their parents during such events - for nothing in the world can be worse than Early Life Trauma and its grave permanent effects.
- PARS which is more than a name and stands for a number of acronyms including Proactively Arranged Relief and Recovery Supports is self-explanatory and defines its core objectives broader here. www.parsg.org
- PARS GLOBAL CHARITY FOUNDATION (PGCF): Has two fundamental components; Structure (hardware) and Functions (Software).
- A- Structure: Has five pillars:
- 1- Global Relief Society (www.greliefs.org ) It is a highly institutionalized and dynamic organization - a social network with various branches made of well-qualified and prepared Relief and Recovery Teams of professional staff, members, volunteers, and generous patrons ready to act whenever and where ever is needed. ,
- 2- Global Frontline Heroes ( www.gfh.life ) It is an ad-hoc team of brave and selfless members ready to reach expeditiously to rescue and save the children's lives when necessary.
- 3- Relief Angels (www.reliefangels.net ) This pillar of hope is made of compassionate and dedicated members or volunteers who rush in bringing relief to the victims especially children who have lost parents due to unforeseen disasters.
- 4- Host Angels (www.hostangels.net ) They are families and individuals who adopt or host these children and make them feel at home with love and care. Host Angels are pre-screened, pre-qualified and must pass a thorough background check.
- 5-Relief & Recovery Support Group (www.rrsgroup.org ) This is broad and includes our Relief Patrons, Advisory Groups, Counsellors, Volunteers, Relief Caravans, Relief Boat, Relief Ship, etc.
These five pillars hold the structure of PGCF which stands for both PARS GLOBAL CHARITY FOUNDATION PGCF and PARS GLOBAL CHILDREN FOUNDATION .
We cannot depend on and should not expect the governments alone solve all the problems of the societies, especially, when the problems have become so huge, and so rampant and are coming from all directions with such speed. We must and should share responsibility. We ought to rise and extend our hands and pay our shares wholeheartedly. If sudden shocks and traumas in early stages of children lives are not addressed in time and attended immediately, could have irreparable effects on their lives. And, would be the real cause of their becoming heavy burdens on, both, the governments and the taxpayers - instead of being useful contributing law-abiding-citizens!
Yes, if these children are neglected and do not receive proper attention in time, they will often become constant nuisance and disturbances of citizens' peace and security. As we have witnessed frequently, most of delinquents gradually turn to be serious threats to the society, endangering our lives, and making us pay heavy costs.
So, it is all about working toward making a safer and better world for ourselves and securing the future of our posterity.
- B- Functions and Program:
- 1-Exploring and finding ways: Constantly exploring different and well-thought practicable ways and best solutions to help and save the children in such dire times, by thorough research and seeking advice and guidance from scholars and all other sources.
- 2- Acting as a bridge: Act as as a bridge between the children in need and other philanthropists including compassionate families who are willing to extend their love and support, families have passed thorough background prior to qualification.
- 3- Cooperation: To cooperate with and seek the advice of other charitable institutions like UNICEF, RedCross, World Vision, and the governmental entities whenever and where ever is required.
- 4- Perpetual Supervision: To work with professionals and family counsellors to keep abreast of the wellbeing and safety of the children who have been put in the care of others until the children reach their 18th birthdays.
- 5- Social Responsibility: To encourage and promulgate individual and corporate social responsibility worldwide.
We hope people from all corners of the world who believe in noble causes and care for a safer healthier world and a better future join us and help revive the worldwide spirit of volunteerism, cooperation, compassion, and love, to create a sustainable dynamic global force to alleviate pain and suffering of the children and increase their joy and happiness.
Do you think you are a good fit? Please do not hesitate to join us, we love to have you on board. Your support in any manner is also highly appreciated.
- Thanks for your support. please join us on Facebook here.
Our Motto
Love, Empathy, Social Responsibility, Initiative, Action, Cooperation, Collective And Wholistic Approaches
- Seeing what the world is going through, and knowing only Love Without Borders, Empathy, Initiative, Cooperation, Action, and a wholistic approaches can heal its bruises, alleviate is pains, and bring it lasting relief - we have launched PARS Love Without Borders Initiative.
- Thanks for joining us and adding your visions, views, knowledge, wisdom, and helping us expanding and sharing them with the rest of the world.. Hopefully, through boundless love and care, and collective wisdom and action, we free our planet and bring about One Better World..
Please visit us here
Our Goal
World Relief, Peace, Liberty, Security, And Prosperity For All
- To realize our dreams , actualize our goals, and fulfill our mission in creating a safer, better, kinder, gentler, and a peaceful world - we believe in thinking globally and acting locally. We believe it can be done by focussing on our effort and using it fully to maximize our positive impacts on our community.
- To fulfill this mission we, our members, and volunteers provide the momentum that helps us affect change. By using data driven models, we provide solutions that make a long-lasting difference..
- A difference which would bring us great relief and help leave a, healthier, safer, and a better world for the future generation.
Please, join support us us here, ore, here
LET'S BUILD A BETTER WORLD
Click on the images for details
Other Projects & Initiatives
GUARDING OUR PLANET
Our precious planet has become too fragile, the world has become too interdependent, and our global security has been jeopardized like no time throughout the whole history before.!
If we do not join hands to turn our individual energies into a powerful synergy to protect our planet and fight the natural and man-made threats which is facing, soon our Earth may be doomed and the whole humanity along with it. Therefore, we have launched Guarding Our Planet Initiative.
Thanks for joining hands and adding your energy and support to save our planet and bring about One Better World.. Thanks for your support.
Please visit us here
AD HOC SUPPORT HEROES
Our Ad Hoc Relief and Recovery Support Heroes are trained professional volunteers always present and ready where ever there will be need for their help to step forward and run extra miles to turn their convictions into actions and assisting their fellow beings, for the betterment of the world and the future..
If you think you might be a good fit? We would love to have you as an Ad Hoc Relief and Recovery Hero on board. And, your joining and your invaluable dedication and care will be highly appreciated and rewarded by all.
Please, get in touch for more information! You may also like to see us here. https://gofund.me/05587509
ANGELS LEAGUE & PARIORITIES
Whereas our core mission is helping the victims of unforeseen disasters, especially, our main concern being the welfare of the children whose parents perish during such perilous times and suddenly being left with no one to take care of them, we have initiated the Relief and Recovery Angels League: teams of volunteers comprised of professional individuals and groups of; Social Workers, Child Psychologists, Psychiatrists, Family Counsellors, Physicians, Nurses, Teachers, Sport Coaches Art and Music Instructors, Caring Families, etc. to help making sure these children find the proper safe-havens, the right foster homes, healthy loving and caring foster parents, and receive proper education and training - so they could flourish, have decent and productive lives and would not fall behind and become future bums or criminal and heavy worthless burdens on the government and society at large - instead of being worthy citizens and contributing members of the society.
If you wish to have a positive impact on a child's life and his future, and like a healthy society, you will fit the Angels League..
Please, join here https://gofund.m/05587509
Protecting Children
$10 can provide them 30 masks.
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Your support and contributions will enable us to meet our goals and improve conditions. Your generous donation will fund our mission.
Our International Relief club
