Facebook through its founder Mark Zuckerberg announced that it’s changing name of its parent company to Meta. It is now emerging that a Kenyan company will soon take over as Facebook continues to struggle in the current market. The new social media platform is called hyreads.com and is owned by Hycode Software Company.
Hyreads is a social network architecture for the intellectual space of our society, designed to bring together readers, writers, the general intellectual community as well as the general public to engage in activities engineered with the aim of facilitating the sharing and broadcasting of ideas, heralding a search for truth and paving the way towards the creation of a better society; an Ideal society; a Just society. THE CONCEPT Ideas are the building blocks of knowledge and knowledge is the foundation of society. Human societies are built through the ability and capacity of human beings to acquire the competencies necessary to perceive environmental challenges as problems, understand the nature, essence and mechanisms of these problems through the platform of philosophy via which the human mind transforms problems into questions; synthesize these questions and create models of reality to obtain answers by rising to the station of science; and engineering solutions by rendering the answers in a myriad of combinations and structures through the mastering of the arts. To the extent that the boundaries of knowledge stretch, human societies are able to grow and the human potential is actualized in ever more astonishing ways. The growth and evolution of societies is thus directly dependent on the expansion of the knowledge fortress of said society, and this in turn depends on the type, nature and volume of ideas shared between one person and the next. To use a tired metaphor, if society is the organism, the idea is the homunculus. The process of building a functioning society thus involves a robust architecture for generating, sharing and broadcasting ideas. Changing the structure of an existing society involves changing the underlying ideas by replacing them with those that are deemed desirable as to inform and inspire the eventual color, shape, texture and character of the society. The process must be guided by an energizing philosophy, and shepherded by dedicated elites who should play the custodians of this transition. To orchestrate and construct a social order is a delicate process, not a spontaneous event.
Every society throughout history that has had the privilege of nurturing talented men of wisdom, and endowing them with the space and opportunity to employ their talents, has had the reward of witnessing a flourishing life, an advancement of knowledge, a train of accomplishments and ultimately enjoyed the prestigious drink of perpetual veneration and reverence as a cultured and civilized society. Such a society has provided a blueprint for social organization and instituted a detailed map that social cartographers of other societies hence have copied, reproduced and repurposed as a true north for their own societies; in the hope of attaining to the same level of elegance, prominence and civility as the original society. But all too often, whether by accident or design, it escapes the social cartographers and engineers, in ever more shocking and embarrassing degrees, that such an enterprise is bound to fail, sometimes in more total ways than at other times, chiefly because of two fundamental reasons. First, a functioning human society must be modeled around the surrounding and nurturing environment and the prevalent conditions that inform the attending concerns. The logic of copying models that have worked in another corner of the world must thus entail replicating the conditions upon which the model worked. Adopting a model without the conditions is simply an exercise in futility and a fancy way of wasting time. Second, and in line with the first, models are designed to address a certain problem that occurs within a certain historical timeframe. When the problem evolves with time, as it’s bound to do, the model becomes redundant. To Copy a model that is already phased out and overtaken by events in the blind and misplaced hope that it can work is the textbook definition of madness. But as obvious as this logic follows, look ye around and about thy surroundings and behold the madness that is our “modern” societies. The madness of modernity! Our enterprise must therefore begin with overcoming the spatial and temporal limitations of social engineering. The spatial limitation can easily be transcended by a thorough education and understanding of one’s immediate environment, the resources it bears, the challenges it offers and the problems it occasions. Attachment must follow this understanding. Attachment leads to ownership and ownership gives birth to the moral justification that must precede any such exercise. To overcome the temporal limitations, one ought to study history. The study of history, when properly undertaken, gives one context. We don’t study history for answers but context. Context gives perspective and perspective provides the boundaries of the present. And unless you can isolate the present contextually, it’s impossible to design a model of a working system of social organization. To understand history is to rise above its entanglements and assert one’s presence; to understand history is to own one’s place in society; to understand history is not to be in it but to make it. With this behind us, we can now acquire the intellectual depth necessary to allow the proper phrasing of the fundamental questions as regards laying the foundation for the society we wish to create: what kind of society should we create? Why should we create it? How do we know that is the appropriate thing to do? And how can we tell if we are making progress? What qualifies us to it? There is no simple and objective way to answer any of these questions, but the value lies not in the accuracy of the answers but in the consciousness of the spirit and the purity of intentions. The consciousness is important because this is a cause that ties together an infinite number of interests and the consequences, good or bad, are far-reaching and everlasting. The next stage is articulating a philosophy that encompasses the collective vision and provides the rationale and justification to act on that vision. The philosophy seeks to create a united body, united around a common idea, or desire, or ambition, but one that must be strong enough to hold the body together and stimulate a sense of identity. The philosophy transforms the process into a mission, the journey into a pilgrimage, the campaign into a crusade, intentions into willpower. It provides the direction to follow and a destination to hope for. And most important, it laces every action with meaning, making the stars appear as a constellation, each connected with the other, each visible because the other is shining, each significant because the other exist. A cohesive sense of purpose and unity, which recognizes individuality and transcends it, is established.
With this in mind esteemed reader, let’s pause to ponder. What kind of society do we live in? How do we find our position in it? In comparison with other societies, how do we fare? What is our place in the global food chain? Are we in a position to actualize our fullest potential? What kind of relations do we establish amongst ourselves? And how do these relations benefit or harm others? Who are strongest amongst us and who are the weakest and how do the two live together? Does the predator still chase the prey like it happens in the jungle? Or do the predator and the prey both find a working formula for coexistence and cooperation? What institutions have we modeled for ourselves? Have we even gotten around modeling them? Do we sing praise at the bounties of life or lament at the wretchedness of our existence? Is there a raw need to change the present order? Is there a real hunger for reform? Is there a primal desire for a better world? And what world would that be? And how do we create it? It is in response to these questions that Hyreads emerges; as an infrastructure for social change; to broadcast ideas; to expand the boundaries of human knowledge; and ultimately to create a better society. This being the proposition thusly, it warrants our exposition into its validity, relevance and significance. The checklist earlier on developed will now come to utility as we subject the Hyreads proposition to a thorough analysis. What kind of society should we create? A society involves human beings laying claim to a certain piece of the natural environment, pressing that claim into ownership, and this ownership into entitlement. Entitled thusly, they call to aid their intellectual prowess and talents to try to devise methods of making this environment more yielding to the comforts of humans, more generous in offering her gifts as resources, more cooperative in mitigating her challenges, and more submissive in exalting the position of the human being as her master. This being the foundational framework, the task of building a flourishing and progressive society must be premised on an arrangement that allows every member to be an equal participant in this process of acquiring mastery over nature. Every member must be well equipped in order to carry out this undertaking. Equality in betrothing and bequeathing to all members of the society the necessary abilities and competencies should be cast as the primary foundational stone. Opportunity and liberty in exercising this ability should come next. Freedom to fly as high as one’s wings can carry them should cap the arrangement. This arrangement can be summed in a word, and that word is Justice. While the philosophical components of the principle of Justice are more extensive than the space of the present entry allows, there exists sufficient and compelling reasons, reached at following a rigorous academic procedure, to put forward the claim, however arbitrary this may at first appear, that a Just society is the Ideal society. Why should we create it? The very idea of belonging in a society is an assertion of authority over nature. It’s not sufficient to simply exist; we endeavor to dictate the way we should go about living, what we should do and what we should avoid. This is all a rebellion against nature, however uncomfortable this thought may pass prima facie. We establish orders that work for us, whatever the natural endowments may have been. We build houses to live in comfort, we manufacture vehicles to transport us with ease and efficiency, we process foods to give our bodies better nourishments, we device medication to defy disease and death, we explore to know everything there is to know. Everything that surrounds us is a testament of our desire and indeed power to create an environment of our own liking and design. And that, dear reader is all the reason we need to create a Just society. It is the essence of who we are as a species. If we desire a Just society, then we should create one. To do otherwise would be an unpardonable sin against human nature and humanity in general. How do we know it is the appropriate thing to do? Our surrounding should provide us with sufficient judgment. If it’s is in our nature and tendency to create an environment of our liking and design, then it beats logic that we should persist in a state of wretchedness and servitude. It beats logic that we should accommodate poverty and misery. It beats logics that the human race should allow injustice. We ought to create a Just society for ourselves and future generations, because to do otherwise would be inappropriate, vile, immoral, and a desecration of the sanctity of life.
But after all said and done, what qualifies us? That we are alive, conscious and rational enough to probe into the mechanisms through which our society functions and whether those mechanisms provide conditions that actually work for us optimally. That you are a bona fide member of the society, gives you a role to play in designing the perfect conditions for that society. That you expect providence from your society empowers you with a duty to uphold in ensuring the society attains to a level of stability and order to cater for such providence. That you desire justice, you must facilitate its creation and institution. The will justifies the power expended and the power dignifies the resources employed. And so it is that Hyreads seeks to prepare the ground to ready it for the planting of seeds of progress, prosperity and the pursuit of Justice; To nurture ideas of abundance, greatness and preservation; to propagate concepts that take us a step closer to a better world; To fortify the knowledge fortress, expand it, and advance it; to mentor the young generations and inspire them with a daring dream; to envision the path, create the path, and walk the path; to educate the mind as it embarks on the supreme quest for knowledge; to enlighten the soul as it thrives along the arduous trek towards truth; to empower society as it endeavors on the august journey towards justice.