Since the age of fifteen, Prince Gharios has been writing for a wide variety of publications—magazines, newspapers, newsletters, fanzines, and more. Due to the complexity of his given name, he adopted the pen name "Mauricio Guerios" for much of his early writing. One of his most notable contributions was the weekly cultural column "Em Cena" (“On Stage”) in 2005, published in Estado do Paraná (the second-largest newspaper in the Brazilian state of Paraná). The column featured humorous critiques of cinema, theater, and music. That same year, he also wrote the comedy column "Mestres do Universo" (“Masters of the Universe”) for the RPC/Globo TV network’s online portal.
As a creative writer, he has produced a large body of work, including essays, plays, screenplays, and comedy routines. Between 2002 and 2006, he wrote numerous sketches and scripts for the renowned Brazilian comedian Diogo Portugal. He also penned over 100 episodes of the award-winning television show A Hora do Mico (“The Monkey Hour”) aired on SBT, one of Brazil’s major TV networks. Additionally, he single-handedly authored nearly 100 episodes of the comedy radio show Boa Noite Cinderela (“Good Night Cinderella”), which included two serialized radio comedies. In 2005, a Brazilian doctoral researcher identified Gharios as the only active author of comedy radio soap operas in the world at the time. In 2010, he also contributed scenes and starred in the feature film Música e Violência (“Music & Violence”).
His royal responsibilities eventually led him to study international law, Middle Eastern history, culture, and religion in depth. He has since become a sought-after scholar and consultant in these areas. Furthermore, as a dynast and legal advocate, Gharios became a leading researcher in dynastic and nobiliary law, culminating in the publication of his landmark work Dynastic and Nobility Law: The End of a Myth—a 436-page scholarly volume (out of print). Instead of publishing a second edition of Dynastic and Nobility Law: The End of a Myth, Prince Gharios chose to take a broader and more contemporary approach by writing Royal Sovereignty vis-à-vis Contemporary International Law—another revolutionary and bestselling work that fills a critical gap in legal literature. It is the only book to date that comprehensively examines how modern international law has dealt with royal and dynastic claims since the 1970s, as most previous studies remained anchored in pre-World War II jurisprudence. This timely and original contribution positions Gharios as a leading voice in the legal discourse on sovereign identity, post-monarchical legitimacy, and dynastic rights in the 21st century.
In 2014, he published the peer-reviewed Middle East: The Secret History, a groundbreaking work that earned him the 21st International Cultural Award Trentino–Abruzzo–Alto Adige (awarded by the Italian government) in the History category, making him the first Arab author to receive this distinction.
In 2015, he joined the Brazilian political magazine Consciência Política (“Political Conscience”) as an international correspondent and was featured on the cover of its second issue.
Today, the prince has authored twenty-four books, several of which are peer-reviewed, with SIX works reaching number one on Amazon’s bestseller list. Since several of his titles achieved #1 across multiple categories, this actually represents TWELVE #1 Best-Seller achievements overall. These works span international law, geopolitics, history, spiritual science, political philosophy, and martial arts reform:
Through these publications, Gharios has established himself as a truly interdisciplinary thinker—combining scholarship, statesmanship, spirituality, and social critique into a powerful and original body of work. His trilogy Essentia–Sapientia–Unitas forms the core of the groundbreaking school of thought known as Skeptical Mysticism, while his political writings serve as the foundation of Neo-Holism (aka Political Holisticism), a visionary philosophy for 21st-century governance.
Creator of the Neo-Equilibrium Law, a groundbreaking universal principle that redefines balance as an operational law applicable to politics, ecology, economics, and governance. Pioneered a diagnostic framework distinguishing real systemic disequilibrium from fabricated crises, offering proportional corrective models with global application. Recognized as an original and visionary contribution to philosophy, science, and policy, establishing a new benchmark for interdisciplinary innovation. The Royal House of Ghassan compiled a scholarly thesis on "The Originality and Relevance of the Intellectual Contributions of HRH Prince Gharios El Chemor of Ghassan" LEARN MORE
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The intellectual corpus of HRH Prince Gharios El Chemor of Ghassan, also known as the Ghassanic School, stands as one of the most original philosophical architectures of the 21st century. It is not a mere commentary on classical philosophy, nor an isolated set of reflections; it is a systematic tradition that deliberately addresses the unresolved absences left by the great canonical thinkers—Aristotle, Plato, Kant, Machiavelli, Grotius, and Kelsen—and proposes coherent solutions capable of guiding politics, law, spirituality, and education today.
Unlike many theorists who remain confined to academia, the originality of Prince Gharios’ work emerges from lived experience: dynastic continuity, international law, humanitarian service, interfaith dialogue, and cultural diplomacy. His intellectual frameworks are not speculative abstractions; they are operational systems tested against the crises of modernity.
Prince Gharios’ Neo-Holism takes as its starting point Aristotle’s doctrine of the mesotēs, or golden mean. Aristotle argued that virtue lies between extremes, but he left this principle largely at the ethical and personal level. Later adaptations—from Aquinas’ theological moderation, to Montesquieu’s separation of powers, to the 20th-century revival of virtue ethics—never codified balance as a systemic law.
Neo-Holism does precisely this. It elevates balance into jurisprudence, treating disequilibrium not as error but as pathology requiring proportional correction. It distinguishes between real disequilibrium, which demands remedy, and fabricated disequilibrium, political manipulations manufactured to destabilize society. In doing so, Neo-Holism moves beyond John Rawls’ distributive fairness and Jürgen Habermas’ procedural legitimacy, offering a diagnostic principle of systemic equilibrium.
This originality lies in turning Aristotle’s ethical insight into a universal political law, extending equilibrium to governance, ecology, law, and economics. Neo-Holism therefore completes Aristotle’s unfinished project, providing a jurisprudence of survival for civilizations rather than only an ethic for individuals.
Modernity has long relied on four political pillars: liberty, equality, fraternity, and sovereignty. Each is noble, yet in isolation each tends toward corruption—liberty into selfishness, equality into tyranny, fraternity into tribalism, sovereignty into authoritarianism.
Prince Gharios introduced the Fifth Principle as the axis that integrates these four into a higher order of governance. It is not an ideology but a metaprinciple that insists governance must serve the flourishing of humanity in balance with future generations. In this way, it provides the moral soul of Neo-Holism, transforming balance from a mechanical law into conscious stewardship.
The Fifth Principle thus does what neither modern liberalism, socialism, nor nationalism could achieve: it reconciles the polarities by insisting on dignity, responsibility, and proportion at the heart of political life.
Perhaps the most daring innovation of the Ghassanic School is Skeptical Mysticism, articulated in the trilogy Essentia, Sapientia, and Unitas.
From Descartes’ rationalism to Hume’s empiricism to Kant’s Critique of Pure Reason, philosophy inherited a deep rupture: reason on one side, transcendence on the other. Kant’s “Copernican Revolution” left humanity with a paradox—phenomena could be known, but noumena, the ultimate reality, remained inaccessible. This divide birthed centuries of conflict between science and faith.
Prince Gharios’ Skeptical Mysticism resolves this tension. Unlike positivism, it refuses to banish transcendence; unlike dogmatism, it refuses to accept mystical claims without accountability. Instead, it establishes mysticism with critical guardrails: transcendental experiences are acknowledged, but always subject to analysis, coherence, and rational critique.
This framework stands apart from William James’ pragmatism, Rudolf Otto’s theology of the numinous, Aldous Huxley’s perennialism, or Ken Wilber’s integral theory. Where each preserved one side of the tension, Skeptical Mysticism harmonizes both. It is original in presenting a disciplined epistemology of transcendence, one that is simultaneously spiritual and scientific.
Education has always been the foundation of civilization. Plato’s Republic envisioned education as the training of philosopher-kings, but his model was elitist and rigid. Modern schooling, in turn, has often been distorted by industrial standardization and technocratic reductionism.
Prince Gharios’ Logos One reformulates education for the third millennium. It integrates Dewey’s pragmatism, Montessori’s child-centered learning, Freire’s liberation pedagogy, and Piaget’s psychology into a systemic framework of Vocational Identity Tracks (VITs). These align students with their aptitudes and aspirations, supported by psychometric analysis and AI-based equilibrium audits.
Its companion, Magnus Delta, extends this vision into higher education, creating a dynamic system where universities produce not only degrees but vocations, tailored to the needs of society.
In contrast to Plato’s exclusivity, Logos One democratizes philosophy’s educational dream, transforming it into a universal system of vocational dignity. It is thus an original realization of what Plato outlined but never achieved.
International law since Grotius and Kelsen has been overwhelmingly state-centric, ignoring non-state actors, dynasties, or cultural patrimony. Justice systems, meanwhile, have devolved into adversarial contests where truth and rehabilitation are secondary to procedure.
Prince Gharios’ Jusvera philosophy introduces a paradigm shift. Justice, he argues, must be distinguished from law: law is rules, but justice is moral imperative. Jusvera replaces adversarialism with processes centered on truth, repair, and rehabilitation.
Most strikingly, it extends legal protection to dynastic patrimony as intangible cultural heritage. In doing so, it asserts that deposed sovereigns and their heirs retain legal subjectivity in international law, not as rulers of territory but as custodians of cultural and historical continuity. This innovation fills a gap that Grotius and Kelsen left untouched, making Jusvera one of the most original contributions to jurisprudence in decades.
Machiavelli’s Prince canonized power as manipulation, deceit, and expediency. For centuries, politics has followed this cynical blueprint.
Prince Gharios’ Neo-Equilibrium Law is its direct refutation. It establishes proportional correction and diagnostic exposure of fabricated crises as the universal law of governance. Disequilibrium is treated as pathology: real imbalance demands remedy, false imbalance demands unmasking.
Unlike Frederick the Great’s Anti-Machiavel, which remained at the level of moral exhortation, the Neo-Equilibrium Law codifies equilibrium into a systemic jurisprudence. Its universality extends across law, politics, economics, ecology, and even consciousness. In this sense, it is a “formula of everything” for human systems, original in scope and ambition
In works such as The Sovereign Perspective, Prince Gharios advances a framework that integrates meta-constructivism with social consensualism, articulating sovereignty as stewardship of balance rather than domination. Unlike Rousseau’s social contract or Hobbes’ Leviathan, his vision treats sovereignty not as power to command but as responsibility to sustain.
This reframing situates sovereignty in continuity, legitimacy, and service, offering a constructive alternative to the decline of state authority in the era of globalization.
By directly engaging with and completing these thinkers, Prince Gharios’ intellectual work demonstrates originality not in isolation, but through the conscious resolution of what others left incomplete.
In sum, the intellectual originality of Prince Gharios El Chemor is not rhetorical but structural. It lies in his ability to:
The Ghassanic School therefore constitutes a new tradition in philosophy, comparable in scope to Aristotelianism, Kantianism, or Thomism, but rooted in the challenges of the 21st century. Its originality lies in offering equilibrium where there is fragmentation, stewardship where there is exploitation, and integration where there is division.
Prince Gharios’ contribution is thus not only that of a royal heir or humanitarian advocate, but of a founder of schools of thought—a philosopher-king without a throne, whose sovereignty is exercised through ideas and whose legacy will endure in the intellectual architecture he has created. LEARN MORE
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