The modern state – the state birthed in the Protestant Enlightenment – possesses two very important monopolies. The first is on the moral and lawful use of violence and coercion. The state alone can compel human action and punish human beings for actions against the law or for failing to act. This is "moral" because many (perhaps most) human beings through time have viewed state violence (violence done by those who have been appointed agents of the state) as having a moral legitimacy that mere individual violence does not have. And this is a trait of the state for as long as human beings have lived together. This is not new, and it will not go away. This monopoly on lawful and moral violence is what makes the state the state.

The other monopoly the state possesses is that of meaning. The state alone, especially from early 19th century through to about the middle of the 20th, took to itself the sole or primary right to construct the narrative through which human life within (and often outside) the state would be valued and given purpose. The state would author the story and create the ideas that would determine the purpose and meaning of individual and collective human life, what human beings would live for, contribute for, sacrifice for and die for. The state would accept no alternative narratives, no different meanings – all were considered threats to the creation of a state-centered society (society being that community contiguous with the nation-state). The state was the sole creator and sustainer of human purpose, and would accept absolutely no dissent.
--Charles Featherstone

good advice from blogger

In response to a pessimistic political affairs blog by Chris Floyd, a disheartened reader wrote to ask: "I try to be noisy about this stuff. I incessantly remind my progressive friends what [Obomba]is doing is merely the latest manifestation of the fact that our entire civilization is intractably toxic and unconscionable. I've lost friends. I've insulted my own family.

So, what then? Are capitulation and self-destruction really the only options? What is there for us?"

Floyd's reply:

You have to remember that politics is a toxin. It will make you sick, taint your mind, poison your soul, blight your life if you let it. One has to deal with politics as a form of waste management, just as you need to have some kind of sewage system in your home or community to prevent disease.

Politics-the machinations of the stunted, damaged souls and third-rate minds who hanker for power-is just a small part of life. It entirely lacks the tragic element; nothing tragic or depthful about politics and power, it's just brute force, greed, ignorance and spite. So there is no deep meaning to be found in it. No tragedy; no real joy either. Even the greatest moments, the epiphanies-and they do happen in politics on rare occasions, one must admit-will lead very quickly back into the sewage. And that's OK, that's the way it is; sewage, waste management-it's part of life. But it's not where meaning, joy, tragedy, the salt and savor of existence can be found. So why let the evil done by third-rate goobers drive you to despair of life itself? By hook, crook, lies and murder they've already amassed all kinds of power; why give them power over your very soul?

It's sad to hear that you've been driven to the margins of your own life, mocked or marginalized by friends and family because of your political beliefs. I must confess I've never tried to press my beliefs on anyone close to me. I don't have political arguments with them, and I never try to convince anyone of anything. If someone asks me a political question, I'll answer honestly, and calmly, in an informational way, saying, Here's a little bit of what I think about that, and here's why I think it. If I'm with someone who seems vaguely simpatico, I might let a little more passion into it. But I've never felt the urge to bring politics into personal relationships. Of course, sometimes it can forced on you, I suppose; maybe your friends and family are in your face about it all the time. In that case, it would be harder to avoid conflict. But even when I find myself in that situation, most of the time I simply think: "Well, if you don't see it, you don't see it, and I'm not going to be able to make you see it; not in an argument, anyway."

I always keep coming back to the words of Italo Calvino, which I've used here many times. I found this passage years ago, quoted in an essay by Gore Vidal.I don't know if it's any help to you in your situation, but I believe there is genuine wisdom here, especially in a despairing time:

"The inferno…is what is already here, the inferno where we live every day, that we form by being together. There are two ways to escape suffering it. The first is easy for many: accept the inferno and become such a part of it that you can no longer see it. The second is risky and demands constant vigilance and apprehension: seek and learn to recognize who and what, in the midst of the inferno, are not inferno, then make them endure, give them space."

For you see, I disagree with you, and others, who say that "doing nothing" amounts to "complicity in abuse, oppression and exploitation on a thousand levels." I don't think that's true in many respects; certainly not in every respect. Yes, there are many other things a person can do; and yes, it is part of the tragic element of human existence that no one can completely escape levels of complicity with the evils of the systems they happen to be born into. But simply refraining from active evil can be a first step toward the light. It can also serve as an example to others.

And anyway, to "see the inferno" -- to look at reality clearly, to see what is actually being done behind all the political rhetoric and national mythology, to try to glean nuggets of genuine information from a mountain of bullshit -- that is not "doing nothing." That is the only way we can begin to see "what is not inferno," and begin to help it endure, to carve out space for it.

Are you really going to kill yourself, or nuke your brain with heroin, because you can't snap your fingers and make everyone see the world the way you see it, if you can't rag them into changing their minds -- or because you can't magically and instantly change a system that fills up grocery stores with the products of corruption and violence? This kind of feeling -- which I understand all too well -- is the result of sitting too long in the toxic swamp of politics yourself, of believing that's all there is to life.

What do you really know of the world, of reality -- of literature, history, science, thought, music, art? How deeply aware are you of the million daily interactions of your body and brain with the physical world, with nature, with other human beings? How much of the universe have you yet called into being by becoming conscious of it, by expanding your comprehension? I've been trying to do this -- oh, in a fitful, pathetic, half-assed way, of course -- for almost half a century, and I've scarcely brought a grain, a molecule, a photon of the depth and vibrancy of Being into my comprehension. But even the small amount that I've been able to dimly discern shows how vastly, incomprehensibly more to life there is than the machinations of power-grubbers.

But if you give yourself over to the uttermost despair -- the longing for self-obliteration -- because of their actions, because of their primitive, witless obsession with shit, then what a pointless waste you will make of your own, your only life. You will have thrown away the whole universe -- and for what? Because you have allowed your view of life to be circumscribed by the machinations of a bunch of third-rate goobers. You have let them -- these sinister, jabbering, blabbering fools -- convince you that their crimes and atrocities are all there is to life, that nothing worthwhile exists outside the narrow, blinkered inferno that they have made.

"What is there for us?" you ask. I'll tell what there is for us: the whole wide universe. And yes, it contains oceans of toxic political shit. And yes, it contains degrees of complicity, compromise, and moral failures for all of us, even the best of us, at every turn. But it contains so much more than this, so much more that we ourselves can bring into being by becoming aware of it. Each individual creates the entire universe -- creates all of the universe that he or she will ever know -- by what they bring into consciousness, both directly, with active reason, and indirectly, in the deeper, more diffuse and holistic intimations of meaning that an active, questing consciousness can begin to comprehend.

So the choice is yours, really. What would you rather do? Create the universe, accept its tragic dimension and the infinite moments of meaning it can supply -- or lie down in a ditch full of toxns and slurp the poison until you die? It doesn't seem like a tough call to me.

And by entering into the political debate -- even if your intention is not to push one faction or another but to "inoculate the world with disillusionment," as Henry Miller put it -- do you end up fighting on power's turf, speaking its language, having the argument defined in its terms? I don't know. These are questions I now grapple with on a daily basis. I generally end up believing that disillusion is a worthy goal and that waste management of this sort is a necessary task. But I also feel more strongly all the time that there must be a better way to break out of the sinister dynamic of politics, to reach people -- to alter consciousnesses -- in some more effective, profound manner, rather than simply adding another howl to the echo chamber.

Is it not time to be done with lies at last? Especially the chief lie now running through the world like a plague, putrescent and vile: that we kill each other and hate each other and drive each other into desperation and fear for any other reason but that we are animals, forms of apes, driven by blind impulses to project our dominance, to strut and bellow and hoard the best goods for ourselves. Or else to lash back at the dominant beast in convulsions of humiliated rage. Or else cravenly to serve the dominant ones, to scurry about them like slaves, picking fleas from their fur, in hopes of procuring a few crumbs for ourselves.

That's the world of power – the "real world," as its flea-picking slaves and strutting dominants like to call it. It's the ape-world, driven by hormonal secretions and chemical mechanics, the endless replication of protein reactions, the unsifted agitations of nerve tissue, issuing their ignorant commands. There's no sense or reason or higher order of thought in it – except for that perversion of consciousness called justification, self-righteousness, which gussies up the breast-beating ape with fine words and grand abstractions.

Beyond the thunder and spectacle of this ape-roaring world is another state of reality, emerging from the murk of our baser functions. There is power here, too, but not the heavy, blood-sodden bulk of dominance. Instead, it's a power of radiance, of awareness, connection, breaking through in snaps of heightened perception, moments of encounter and illumination that lift us from the slime.

It takes ten million forms, could be in anything – a rustle of leaves, the tang of salt, a bending blues note, the sweep of shadows on a tin roof, the catch in a voice, the touch of a hand, a line from Sappho or John Clare. Any particular, specific combination of ever-shifting elements, always unrepeatable in its exact effect and always momentary. Because that's all there is, that's all we have – the moments.

The moments, and their momentary power – a power without the power of resistance, defenseless, provisional, unarmed, imperfect, bold. The ape-world's cycle of war and retribution stands as the image of the world of power; what can serve as the emblem of this other reality? A kiss, perhaps: given to a lover, offered to a friend, bestowed on an enemy – or pressed to the brow of a murdered child.

Both worlds are within us, of course, like two quantum states of reality, awaiting our choice to determine which will be actuated, which will define the very nature of being – individually and in the aggregate, moment by moment. This is our constant task, for as long as the universe exists in the electrics of our brains: to redeem each moment or let it fall. Some moments will be won, many more lost; there is no final victory.