Good evening. My name is Jaye. I've written a up some of my ideas. Please review it. Here is part one:
 
"Section A

'They say communism doesn't work; that's true. But, guess what else? Capitalism doesn't work, either. No system works; society doesn't work. Civilization doesn't work, because human beings don't work. Everything organic dies, and it ends up taking everything else with it, eventually, too. Do you want something to last? Then you'll have to build it yourself. But don't get too attached; recognize the inherent necessity in incompleteness, and the intrinsic contingency in completeness. There's a process to a state, and a state to a process. One day, you might tower above the clouds; the next, you're babelling about the past like some far-off neverland. 

Listen, you want some advice? Stay in the moment. Ground yourself to the presence of the Earth. Mark your discernment of the nature of the world with engaged action towards the sustainable restoration of all things. Bring a sense of a purpose to an otherwise unmeaning world, through the effectuation of your own salvation. The only light you need bask in is the light which birthed the world; find strength in the heart of the Sun, and grow roots toward the stillness in the Earth. There is peace in adaptation, but one must keep adapting, piece-by-piece, one step at a time.' 

-Synthesis of the ideas of Keaton Weiss, Russell Dobular, and myself.

Section B

Jean Baudrillard's work on hyperreality and simulacra can be applied to the idea that no system works, as presented in Section A. Baudrillard posits that we live in a world where the real and the simulated are indistinguishable, and we experience life through the lens of media and simulations. In this sense, our perception of capitalism, communism, or any other system is shaped by the symbols and images we consume, rather than by their actual functionality. As such, the failure of these systems could be attributed to the artificiality of the world we have constructed around them. Guy Debord's concept of the "society of the spectacle" also supports the idea that no system works. According to Debord, our social relationships are mediated through images, turning everything into a mere representation. In this context, capitalism and communism become spectacles in themselves, devoid of substance and meaning. Therefore, the critique of these systems is not about their inherent flaws but rather the way they are presented and consumed in our image-saturated society. When exploring Baudrillard's concept of hyperreality in relation to capitalism and communism, we can consider the ways in which our understanding of these systems is shaped by images and symbols that bear little resemblance to their actual functioning. For example, the iconic image of the Soviet hammer and sickle has become synonymous with communism, despite the fact that it fails to capture the complexity and diversity of communist thought and practice. Similarly, the image of the American dream has long been used to promote the idea of capitalism as a system that offers unlimited opportunity and upward mobility, despite the fact that this image is at odds with the reality of economic inequality and social stratification that characterizes many capitalist societies. By examining the ways in which hyperreality shapes our understanding of these systems, we can begin to untangle the complexities of their functioning and develop more nuanced critiques and alternatives.

Turning to Godel's incompleteness theorems, we can explore the implications of these ideas for social and political systems. One of the key insights of these theorems is that any formal system capable of expressing arithmetic must contain statements that are true but cannot be proven within the system. This implies that there are limits to the ability of formal systems to provide complete and consistent foundations for mathematics. When applied to social and political systems, this concept suggests that any system, no matter how well-designed, will necessarily contain gaps or limitations that prevent it from fully realizing its goals. This does not mean that we should abandon efforts to design and improve systems, but it does imply that we must approach these efforts with a degree of humility and recognize that our understanding of the world will always be limited. Kurt Godel's incompleteness theorems reveal the limits of formal systems and their inability to provide a complete and consistent foundation for mathematics. This concept can be extended to social and political systems as well, suggesting that no system can ever be perfect or all-encompassing. The inherent necessity in incompleteness and intrinsic contingency in completeness, as mentioned in Section A, can be seen as a reflection of Godel's ideas on the limitations of formal systems. Similarly, Ranulph Glanville's work on cybernetics and the notion of "second-order cybernetics" emphasizes the role of the observer in understanding and shaping systems. This perspective aligns with Section A's suggestion to engage in the sustainable restoration of all things, as it implies that we must take an active part in our world to create meaningful change. The responsibility for effectuating our own salvation and finding purpose in an otherwise unmeaning world rests on our own shoulders, as Glanville's work implies.

Achilles Mbembe's concept of necropolitics highlights the ways in which power structures seek to control life and death, often through violent means. This critical analysis of power aligns with the idea that no system works, as it exposes the destructive tendencies inherent in various political and social systems. The call for engaged action towards sustainable restoration in Section A can be seen as a response to Mbembe's necropolitical analysis, urging individuals to resist oppressive power structures and seek alternative paths to a more just society. Emmanuel Falque's work on the intersection of philosophy and theology provides an interesting perspective on the search for meaning in a world where no system seems to work. By exploring the connections between human experience, faith, and reason, Falque invites us to consider the spiritual dimensions of our existence as a way to make sense of the chaos and incompleteness we encounter in everyday life. The process-to-state and state-to-process concepts presented in Section A can be related to the works of these thinkers as they all grapple with the tensions between stability and change. Whether it is the shifting boundaries between reality and simulation, the constant mediation of social relations, or the limitations of formal systems, each theorist acknowledges the fluidity and impermanence of our world. The idea of grounding oneself to the presence of the Earth, as suggested in Section A, can be linked to the various thinkers' emphasis on the importance of acknowledging and engaging with the material conditions of our existence. From Baudrillard's critique of the simulated world to Mbembe's examination of the politics of life and death, these theorists all emphasize the necessity of confronting the tangible realities of our lives and societies, rather than simply relying on abstract constructs or ideologies.

By and large, the idea that no system works, as presented in Section A, finds resonance in the works of various theorists such as Baudrillard, Debord, Godel, Glanville, Mbembe, and Falque. Each of these thinkers highlights the limitations and imperfections of systems, whether they be political, social, or formal in nature. Furthermore, their works emphasize the importance of engaging with the material conditions of our existence and taking an active role in shaping the world around us. As we confront the incompleteness and contingency inherent in all systems, we must continually adapt and strive for sustainable restoration, grounding ourselves in the present moment and seeking meaning in our actions and experiences. By doing so, we can hope to bring a sense of purpose to an otherwise unmeaning world and effectuate our own salvation in the face of systemic failure."