HUMAN, SYSTEM AND DESTRUCTION
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HUMAN, SYSTEM AND DESTRUCTION
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A reflection on the system produced by the life drive consuming its own habitat
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FOREWORD — THE PROBLEM ITSELF
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Humans must meet their needs to survive. This necessity directs humans to use the resources in nature. To meet the needs that they cannot meet alone, humans act together, develop modes of production, and establish systems over time. Initially, the system is for the human. Humans create the system to meet their needs. However, as the system grows, the relationship begins to change. The system does not only meet existing needs; it increases production capacity, creates new forms of usage, and paves the way for new needs to emerge. Thus, a constantly expanding cycle is formed between human needs and the system’s capacity. Need → production → technology → capacity → new need → more production → more resource usage. The natural consequence of this cycle is not only consumption. Waste, pollution, resource depletion, and environmental destruction are also products of the same cycle. Our fundamental question here is this: “Could humans have established a system that destroys their own habitat while increasing their capacity to survive?”
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I. WHY DO HUMANS PRODUCE?
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We look for the human’s initial starting point in vital necessity rather than moral, economic, or cultural choices. Humans must live. They must feed, shelter, protect themselves, and adapt to environmental conditions. Therefore, resource utilization is initially not a choice for humans, but a necessary activity for the continuation of life. However, one of the important points that distinguishes humans from other living beings is their ability to change their environment on an extraordinary scale to meet their needs. The transition from hand tools to agriculture, from agriculture to industry, from industry to modern technology, and from modern technology to global production systems has continuously expanded the human capacity to alter their environment. Therefore, humans are not merely resource-consuming creatures. They are creatures that continuously increase their capacity to transform resources.
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II. NEED IS REPRODUCED BY THE SYSTEM
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A system does not have to stop when it merely begins to meet existing needs. As production capacity increases, new products emerge. New products create new forms of use. New forms of use can transform into new needs over time. The issue here is not that these products are “unnecessary.” The issue is this: “What one generation considers a luxury can become the normal standard of living for the next generation.” Thus, the list of needs does not only expand. It also changes qualitatively. Humans no longer merely need more food. New forms of needs emerge, such as faster transportation, constant communication, continuous access to energy, a certain standard of comfort, and a life dependent on technological infrastructure. And new generations are born into these. With the concept we use here, “children of the system” emerge. The children of the system did not choose the system. They inherited the system as an initial condition.
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III. HUMAN BECOMES THE CHILD OF THE SYSTEM
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Humans established the system. Therefore, they think they have power over the system. But as the system grows, the survival of humans becomes increasingly tied to the continuity of the system. Humans no longer merely benefit from the system. They need the continuity of the system. “Human is free enough to become dependent on the continuity of the system within the very system they established.” This is one of the fundamental paradoxes of our thesis. Humans have the power to change the system. However, changing the system can also mean changing their own way of life. Therefore, human freedom does not disappear. But the area where they can exercise their freedom narrows.
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IV. DIRECTED FREEDOM
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Humans still make choices. However, they do not produce all the options themselves. The system can create a framework that determines which products, technologies, lifestyles, and economic options are accessible. “Humans may be free in their choices; but they may not be equally free in determining the framework in which the choice takes place.” A person can freely choose one of five options presented to them. But if they are unaware of the existence of a sixth option, they cannot choose it. More importantly, if they cannot imagine the existence of that option, that option does not yet exist in their mental world. Therefore, an option whose existence is unknown is not practically a selectable option for a human.
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V. THE NECESSITY OF CAPACITY GROWTH
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Humans established a system to meet their needs. However, with the establishment of the system, a new necessity emerged: Preserving the capacity of the system and increasing it over time for the system to continue. One of the main reasons for this is population. As the population increases, more production is required to meet the same needs. Population growth expands the system; the capacity increase of the system can also support the growth of the population and the standard of living. The system can also change the nature of needs by raising the human comfort standard. Therefore, it becomes increasingly difficult for the system to remain static.
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VI. AS CAPACITY INCREASES, RESOURCE UTILIZATION INCREASES
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Every capacity increase does not occur independently of the physical world. Raw materials, energy, water, land, and biological resources are required for production. By increasing their technological capacity, humans can use these resources much faster than nature’s renewal rate. Our concept of “destruction” emerges here. Destruction is not humans using resources. Humans already have to use resources to survive. What we define as destruction here is: “The consumption of a resource or natural system faster than its rate of renewal and regeneration, and consequently the decrease in its functional capacity.” This definition removes destruction from being a moral concept and defines it through the relationship between resource use and renewal capacity.
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VII. WHEN THE RESOURCE IS DEPLETED, NOT A LIMIT, BUT A NEW RESOURCE
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When humans see a resource decreasing, they do not have to conclude, “I must no longer use this resource.” When we look at historical behavior, another reaction is also evident: “I must find a new resource.” Therefore, the human limit is not fixed. The limit is mobile. When a resource begins to deplete, humans go to new geographies, search for new mines, develop new energy sources, produce new technologies, and, when necessary, engage in economic or political struggles to access the resources of other communities. Therefore, the primary solution for humans is often not to stop consumption, but to ensure that consumption can continue. The economic mechanism also comes into play here. If using a new raw material is cheaper than recycling existing material, the economic system may prefer the new raw material. This preference may be economically rational. But the same preference can be destructive in terms of natural resources. For destruction to occur, humans do not need to consciously want to be destructive. Destruction can emerge as the cumulative result of behaviors aimed at surviving, continuing production, reducing costs, and increasing capacity.
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VIII. WASTE: THE SECOND FACE OF THE RESOURCE
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The result of resource use is not only the reduction of the resource. Another problem arises after the resource enters production: waste. Humans take the natural resource, transform it, turn it into a product, and use it. But not all of the used material returns to the same system. Some of it becomes waste. Some of it can be recycled. And a portion becomes unusable again due to economic, technological, or physical reasons. Therefore, the resource cycle should not only be thought of as resource → production → consumption. To this, the chain of resource → production → consumption → waste → recovery / loss must be added. Humans do not only consume resources. They can transform resources in a way that they lose their reusability.
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IX. WHY DOES HUMAN STRUGGLE TO SET LIMITS FOR HIMSELF?
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Humans are not devoid of the power to set limits. Humans can theoretically limit their own consumption, redefine their needs, reduce their production capacity, and regulate their resource use according to nature’s renewal rate. The problem is not “Human cannot do this”. The problem is that humans may choose not to limit themselves unless a vital necessity arises that requires them to do so. Humans are fundamentally oriented towards surviving. Therefore, using a resource as long as it is available, meeting a need as long as it can be met, and increasing capacity if it can be increased is an understandable behavior for humans.
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X. THE MOBILITY OF THE LIMIT
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Humans can have two main paths at the limit they encounter: Limiting consumption or creating new capacity for consumption to continue. A significant part of technological developments in human history can be read as examples of the second option. When a resource decreased, a new resource was sought. When a form of energy became insufficient, new energy sources were developed. When a production method became insufficient, more efficient methods were developed. When resources on Earth became insufficient, theoretically, the idea of accessing the resources of other planets and celestial bodies emerged. The limit becomes a moving line that is constantly pushed forward. Therefore, the question should not be “Can humans set limits?” but “How long can humans maintain the limits they set?”.
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XI. SETTING LIMITS IS NOT A PROBLEM OF AN INDIVIDUAL, BUT OF COLLECTIVE WILL
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A person can reduce their own consumption. But for all of humanity to show the same behavior is a much different problem. People on Earth do not have the same needs, the same economic power, the same resources, and the same interests. While one society reduces its consumption, another society may increase its production. While one state limits its resource use, another state may see this as an opportunity to gain an economic or military advantage. While a company tries to reduce environmental costs, its competitor can gain a market advantage by producing at a lower cost. For collective will, it is not enough for people to merely see the same problem; they must also agree on the same solution. Furthermore, the power and institutions to implement the solution must be created. When resources become linked to economic and military power, limiting the powerful becomes an issue in itself. Therefore, collective will is not only a problem of joint decision-making. It is also a problem of power distribution.
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XII. THE LAST RESOURCE AND THE LIMIT BECOMING MANDATORY
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As long as humans can find new resources, they can push the limit forward. But let’s assume there really are no more resources left. There is no longer a new planet, a new mineral deposit, or a new energy source. All existing resources are within the accessible limits of humanity. Here, there is no space left for the moving limit to move. For the first time, humans face an absolute limit in the true sense. However, the existence of the last resource does not mean that humans will automatically set a limit. The struggle over the sharing of resources, access to resources, production capacity, consumption amount, and distribution of power may become more important. The last resource can also be the source of the last great conflict.
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XIII. WAR: THE MOST DANGEROUS STAGE OF THE LIMIT
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In a world where resources are vastly depleted and new resources cannot be found, human technological capacity becomes critical. Human technology increases not only the capacity to find and use resources, but also the capacity to harm other humans. The combination of resource scarcity and technological capacity can bring forth the possibility of highly destructive conflicts. A war may have a victor; but all the resources left to the victorious side may also have been destroyed during the war. The end of the war does not mean the end of the destruction mechanism.
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XIV. BEING ABLE TO IMAGINE THE OUTSIDE OF THE SYSTEM
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Humans may have the power to change the system. But in order to change something, it is first necessary to be able to replace it with something else. Therefore, the first stage in changing the system may not be physical, but cognitive. Humans must first be able to imagine an order different from the current system. When a human comes into the world, the current system already exists. The economic order, modes of production, the state, cities, transportation systems, the education system, and technology are ready before the human. Humans are born into these. Therefore, the cognitive world of humans is also largely shaped by this existing reality. But the system cannot completely determine human thought. One of the most important characteristics of humans is their ability to imagine beyond existing reality. Humans can imagine an alternative world; but the alternative they can imagine and an applicable alternative are not the same thing.
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XV. THE DIFFERENCE BETWEEN CHOICE AND OPTION
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Humans make choices most of the time. But being able to make a choice and being able to create the options are not the same thing. A person can freely choose one of the options presented to them. But if they are unaware of the existence of another option, they cannot choose it. More importantly, if they cannot imagine the existence of that option, that option does not yet exist in their mental world. The system may not only determine what a human will buy or what they will produce. It can also influence which options a human will consider possible. Therefore, we can speak of the concept of directed freedom here.
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XVI. THE PARADOX OF COMFORT
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The system is not merely a coercive structure. It also provides real benefits to humans. Less physical labor, more security, faster transportation, easier communication, more healthcare opportunities, and more consumption options can truly make human life easier. The power of the system partly comes from here. When humans want to change the system, they have to consider not only changing an order, but also the possibility of giving up the comfort that order provides them. To the extent that the system makes human life easier, it can also reduce the human need to change the system. But the growth of the same system can increase destruction. Therefore, the mechanism that comforts humans can, in the long run, become the very mechanism that threatens human habitat.
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XVII. THE HUMAN WHO CAN TRANSCEND THE SYSTEM
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The system can shape human thought; but it cannot completely determine human thought. Even if humans are shaped by the system, they can think outside of it. Some people can transcend the cognitive boundaries the system draws for them. Some can imagine this. And some can struggle to realize what they imagine. But the existence of individuals who can transcend the system may not be enough to change the system on its own.
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XVIII. FROM INDIVIDUAL AWARENESS TO COLLECTIVE WILL
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One person can question the system. Ten people can question it. A thousand people can question it. Even millions of people can be aware of the problems of the current system. But awareness and collective will are not the same thing. For collective will, it is not enough for people to merely see the same problem; they must also agree on the same solution. The interests of those who benefit most from the continuity of the system and those who are harmed most may not be the same. A community holding economic and military power may see a collective mechanism that would limit it as a threat. Therefore, the attempt to set collective limits ceases to be merely an economic debate and turns into a problem of power and security.
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XIX. THE IMPASSE OF HUMANITY
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Humans must produce to live. They must use resources to produce. As needs and population increase, they must increase their production capacity. As capacity increases, resource use and waste amount can increase. When resources dwindle, humans often search for new resources instead of stopping consumption. When a new resource is found, the limit is pushed forward again. As the system grows, humans become more dependent on the continuity of the system. Even if humans have the power to change the system, they struggle to create an applicable alternative outside the system. The formation of a collective will that would enable all of humanity to set limits simultaneously also becomes difficult due to differences in power and interests. The fundamental problem of humanity is not that it lacks the power to set limits; it is that its fundamental behavior directed at surviving and increasing its capacity drives it to surpass the limit it has set again.
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XX. FROM THE LIMIT OF THE EARTH TO THE COSMIC LIMIT
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If humanity’s capacity to use resources on Earth exceeds Earth’s capacity to renew itself, two main options emerge: Limiting consumption and production capacity. Accessing new resources. If Earth’s resources become insufficient, humans can develop technology that will enable them to access the resources of other planets, asteroids, or star systems. But there is no reason to assume that the fundamental behavior has changed here. Humans will again search for resources, transform the resource, produce, consume, increase their capacity, and redefine their needs. Only the area of resources they use will have expanded.
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XXI. FROM A SINGLE-PLANET SYSTEM TO A MULTI-PLANETARY SYSTEM
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On a cosmic scale, a technological civilization may not have to be dependent on the resources of a single planet. Minerals can be obtained from one planet, energy from another planet, metals from asteroids, and different raw materials from other celestial bodies. Humanity’s resource system can cease to be tied to a single planet and turn into a multi-planetary and multi-resource system. But the expansion of the resource pool does not eliminate the human need to set limits on resource use. The growth of the resource pool also increases the total capacity that humanity can use.
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XXII. THE MOBILITY OF THE LIMIT IS CARRIED TO THE COSMOS
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When a resource on Earth decreases, a new resource area can be sought. At the stage of a cosmic civilization, the scale of the same behavior changes: New planet. New asteroid. New star system. New energy source. For humans, the resource limit can become not an absolute end, but a temporary limit that must be overcome as long as resources are found.
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XXIII. THE LAST RESOURCE
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Let’s imagine that all planets, asteroids, stars, and other physical resources accessible to humanity become usable one day. There is no longer a new resource area. Here, there is no space left for the moving limit to move. For the first time, humans face an absolute limit in the true sense. But the last resource may not automatically lead humans to collective will. On the contrary, knowing for certain that resources are finite can increase the struggle over the sharing of resources and the distribution of power.
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XXIV. THE CONVERTIBILITY OF RESOURCES
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When humanity reaches an advanced technological capacity, it can transform the substances it possesses into one another in an extraordinarily efficient way. One substance can be transformed into another substance, one form of energy into another form of energy. All of the resources that seem separate today may in the future become parts of a much broader physical transformation system. In this case, the depletion of individual resources may partially lose its current meaning. But the problem does not disappear; only the scale of the concept of resource changes. Humans may no longer consider individual mines or energy sources, but the usable physical entity in the universe as the raw material of their own system.
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XXV. DESTRUCTION ON A COSMIC SCALE
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Destruction on a global scale can be defined as natural systems being consumed faster than their renewal rate. On a cosmic scale, a similar relationship can be established through the systems used by humans decreasing their reusability or resource generation capacity. Technology can reduce destruction. But technology can also provide the capacity to use more resources. Therefore, technology on its own is neither a savior nor a destroyer. What determines its impact is the direction in which humanity uses its technological capacity.
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XXVI. THE COSMIC IMPASSE
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The cycle that began on Earth can be re-established on a cosmic scale: Life → need → production → capacity → resource → consumption → waste/destruction → search for new resources → greater capacity. On Earth, there were new continents, new mines, and new energy. In the cosmic stage, there can be new planets and new star systems. But if the fundamental behavior does not change, only the location of the limit changes. Humanity going beyond Earth does not guarantee that the relationship humans have established with resource use will change. It only expands the area where humans can realize resource use. If humanity truly reaches a technology that can access all usable resources in the universe, the last limit humans will face will no longer be the limit of the Earth, but the limit of the physical universe. This section is not a data-driven prediction of the future; it is the extension of our assumptions regarding human behavior to a cosmic scale.
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XXVII. CAN HUMAN CHANGE HIS SYSTEM WITHOUT CHANGING HIMSELF?
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Humans can change the system they have created. They can create new institutions, develop economic models, change modes of production, limit resource use, and use their technology for different purposes. However, the more fundamental question is this: “Can humans permanently change the fundamental orientation of the system they established without changing their own fundamental behavioral pattern?” If human fundamental behavior involves the tendency to survive, meet needs, increase security, expand capacity, and seek new possibilities at the limits encountered, it can be expected that the systems humans create will also reflect these tendencies. In this case, merely changing the system may not be enough. When the system is changed while the human remains the same, the same behaviors can re-emerge within the new system.
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XXVIII. CHANGING THE SYSTEM, OR CHANGING HUMAN’S RELATIONSHIP WITH THE SYSTEM?
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Changing the structure of the system and changing the fundamental relationship humans establish with the system must be distinguished from each other. It is theoretically possible to do the first. But the second is much more difficult. Merely changing the institutions of the system without changing the relationship humans have with resources, needs, security, and capacity can cause the same behaviors to re-emerge in another form. Therefore, humanity needs not only to establish a new system, but also to rethink the relationship it has established with resources and capacity.
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XXIX. ACCEPTANCE OF THE LIMIT
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It is possible to impose an external limit on humans. A law can be passed, a quota can be set, a resource use limit can be introduced, or the amount of production can be limited. But an externally imposed limit and a limit internalized by humans are not the same thing. Continuous inspection is required to maintain an external limit. Inspection requires institutions. Institutions require power. And power raises the question of who holds it again. Therefore, for humanity to set a permanent limit for itself, making a decision alone is not enough. It must create a collective will and mechanism that can sustain that limit.
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XXX. HUMAN’S GREATEST CONTRADICTION
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Humans are increasing their capacity to protect their own lives. But as they increase their capacity, their impact on their environment also increases. As their impact on their environment increases, their destruction capacity grows. As destruction capacity grows, risks threatening human life emerge. Therefore, the capacity humans develop to protect their lives can transform into a capacity that threatens their own lives at a certain scale. Humans become stronger to be safer. As they become stronger, they can use more resources. As they use more resources, they can build a larger system. A larger system can feed more people. More people can require a larger capacity. And a larger capacity can create a greater environmental impact. Thus, the mechanism established to protect life can threaten the fundamental resources of life.
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XXXI. HUMAN POWER AND THE LIMIT OF POWER
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Humans possess an extraordinary power. They can change nature. They can transform resources. They can develop new technologies. They can establish new systems. They can even go beyond Earth one day. Therefore, humans can change the system. But at the same time, humans resettle into the new conditions created by the system they changed. Humans become both the founder and the result of the system they created. Human → system → human → system. With each turn of the cycle, the system can become more complex, larger, and more powerful.
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XXXII. BREAKING THE CYCLE
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The real question is no longer “Can we establish a new system?”. The main question is: “When we establish a new system, will the same fundamental behaviors of humans transform that system back into the old system?” If the answer is yes, merely changing institutions will not be enough. Humanity will also have to change its relationship with resources, needs, capacity, and limits. But humans have to live, they have to meet their needs, and they want to secure their future. Therefore, breaking the cycle may require humans not to oppose the fundamental drives that force them to live, but to change the way they realize these drives.
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XXXIII. CONCLUSION — HUMAN’S TRAGEDY OR EVOLUTIONARY RESULT?
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This thesis does not argue that human is evil. It also does not say that human is an enemy of nature. It never says that human consciously aims for destruction. On the contrary, it argues something much more fundamental: “Human is a being that continuously develops its capacity to survive and improve its living conditions.” This capacity has given humanity great power. But the same capacity has also magnified its resource use and impact on the environment. Humans have magnified this capacity even further through the systems they established themselves. As the system grew, humans became dependent on the continuity of the system. The system did not only meet needs; it also changed the form of needs. Economic rationality encouraged the continuity of production and consumption. Technology expanded access to resources and pushed limits forward. The increase in population and standard of living magnified the capacity of the system even further. As a result of all this, human’s capacity for alteration and destruction on the environment has also grown. And whenever human encountered a limit, most of the time they sought a way to overcome the limit, not the limit itself. Therefore, the fundamental conclusion of the thesis is this: “The problem of humans is not that they lack the power to set limits. Humans have the power to set limits. The real problem is that their fundamental behavior directed at surviving and increasing capacity drives them to surpass the limit they have set again.” And perhaps the most condensed form of the whole work: “While increasing their capacity to survive, human is a being possessing the potential to magnify the same capacity to the extent that it can consume its own habitat.” Humans can change their system. But without changing themselves, they may not be able to permanently change the fundamental direction of the system. If humanity can truly resolve this conflict, it will have achieved this not only by establishing a new system, but by redefining the relationship between human behavior, which forms the basis of the system, and resources. Then, for the first time, human might have made staying within the limit a capacity instead of surpassing the limit.
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XXXIV. THE SUPERSTRUCTURE IS ALSO THE CHILD OF THE SYSTEM: RELIGION, MORALITY, AND GOD CONSCIOUSNESS
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I. The System Produces Not Only Means of Production, But Also Means of Meaning What we have called the “system” so far has been handled as an economic, technological, and productive structure. However, the system also determines how humans make sense of the world, what is “right” and what is “wrong,” and even the distinction between “sacred” and “profane.” Language, logic, morality, religion — could these also be structures produced by the system and handed over to humans?
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II. Religion: The Organizing Technology of Scale Expansion In hunter-gatherer societies, human groups were 50–150 people (Dunbar’s number). Face-to-face relations ensured cooperation. With agriculture and settled life, communities of thousands of people emerged. How is trust and cooperation built with people you don’t know? Shared sacred beliefs, rituals, and myths created the condition of being “us” with people you don’t see. Religion is an organizational technology that increases the scale of the system. Humans did not choose this; they inherited it as a product of the system’s need for growth.
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III. Morality: Internalization of the System’s Expectations The concepts of “justice”, “right”, “wrong”, “virtue” are not historically fixed. In feudalism, “justice” was the fulfillment of hierarchical duties. In capitalism, “justice” became freedom of contract and property rights. What we call “evil” also changed: tribal betrayal, not paying taxes, inefficiency, not consuming… Morality is an adaptation mechanism that rewards behaviors expected by the system and punishes unexpected ones. Conscience is the reproduction of this mechanism within the individual. But the content of conscience is shaped according to the needs of the system.
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IV. God Consciousness: The Unconscious Reflection of the System As the system grows, it goes beyond the individual’s comprehension. What name does human give to this grand structure they created but cannot comprehend? Durkheim: God is the symbolic expression of society itself. Feuerbach: God is the alienation of the human’s own subject. The complexity of the system can be experienced by the individual as “sacred”. Because the system is beyond the limits of the individual’s logic. The content of the “sacred” also changes according to the system: Land, nobility, market, progress, growth… God consciousness can turn into a super-consciousness that legitimizes the system and protects it from criticism.
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V. Moral Values are also “Children of the System” The luxury of one generation becomes the norm of the next (Section II). Likewise, the “unquestionable truth” of one generation becomes the “natural morality” of the next. When humans morally question the system, the concepts of “justice,” “freedom,” and “truth” they use for questioning come from within the system. This is akin to the system questioning itself. And this questioning may not be enough to change the fundamental orientation of the system.
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XXXV. THE FINAL IMPASSE: IMAGINING THE OUTSIDE OF THE SYSTEM
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I. The Tools of Questioning are Within the System When humans want to question the system, the language, logic, categories, and imagination they use — are all products of the system. Imagining a “new system” is defined within the “old/new” dichotomy. But this dichotomy belongs to the old system itself. Imagining a “limit” occurs within the concepts of “limited/unlimited”. But these concepts are in the cognitive framework produced by the system. Even imagining “freedom” could be a category produced by the system to maintain itself.
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II. Epistemological Imprisonment The system cannot be made to imagine its outside. Because every tool used to imagine is within the system. This is not a simple economic conflict; it is an existential impasse. Human, inside the cell that imprisons him, tries to question the cell. But the language of questioning has been produced by the cell itself.
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III. Pain: The Only Thing the System Cannot Control? Destruction is first felt in the body. Air pollution burns the lungs, water pollution nauseates the stomach, temperature rise makes one faint. The system produces tools to “manage” pain: medicine, entertainment, comfort, market. But it cannot produce the pain itself. Pain is the point of failure of the system. Still, the system can even turn pain into its own growth mechanism: “Produce more so you don’t suffer,” “Consume more to forget the pain.”
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IV. A Crack in the Impasse, or the Door to a New Trap? Pain may seem like a signal from outside the system. But the language used to interpret this signal is again from within the system. The system defines pain as a “problem” and produces a “solution”. But this solution serves the system to grow itself even further. Therefore, even the crack inside the impasse can be transformed into a new area of growth for the system.
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V. Why is This Thesis Not a Solution Proposal? This thesis is not a solution proposal, but a diagnosis. The diagnosis itself shows the limits of the system. The system cannot see its outside. But an entity within the system can feel the limits of the system. And perhaps this feeling is the only proof that there is something outside the system — but this proof cannot be expressed in the language of the system.
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FINAL NOTE
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This thesis does not argue that human is evil. Because the concept of “evil” itself is also a child of the system. Human does not consciously aim for destruction. But more fundamentally, even the awareness itself through which human “notices” destruction comes from within the system. Human cannot imagine the outside of the system. Because every tool they use to imagine — language, logic, morality, even “critical thinking” itself — is a product of the system. Therefore, the problem of humanity is not merely establishing a new system. Unless human finds a place to stand outside the system, every new system they establish can reproduce the same structural dynamic. That is why this thesis is not a solution proposal, but a diagnosis. And the diagnosis itself is a silence that shows the limits of the system.
