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We can only be somewhere by turning away from the horizon, by replacing vision with opposition, by declaring the place on which we stand to be timeless—a sacred region, a holy land, a body of truth, a code of inviolable commandments. To be somewhere is to absolutize time, space, and number.
This is why every new participant in a culture both enters into an existing context and simultaneously changes that context.
A culture is sometimes opposed by suppressing its ideas, its works, even its language. This is a common strategy of a society afraid of the culture growing within its boundaries. But it is a strategy certain to fail, because it confuses the creative activity (poiesis) with the product (poiema) of that activity.
For a bounded, metaphysically veiled, and destined society, enemies are necessary, conflict inevitable, and war likely.
War is not an act of unchecked ruthlessness but a declared contest between bounded societies, or states. If a state has no enemies it has no boundaries. To keep its definitions clear a state must stimulate danger to itself. Under the constant danger of war the people of a state are far more attentive and obedient to the finite structures of their society: “just as the blowing of the winds preserves the sea from the foulness which would be the result of a prolonged calm, so also corruption in nations would be the product of prolonged, let alone ‘perpetual’ peace” (Hegel).
If it is the impulse of a finite player to go against another nation in war, it is the design of an infinite player to oppose war within a nation.
The strategy of finite players is to kill a state by killing the people who invented it. Infinite players, however, understanding war to be a conflict between states, conclude that states can have only states as enemies; they cannot have persons as enemies. “Sometimes it is possible to kill a state without killing a single one of its members; and war gives no right which is not necessary to the gaining of its object” (Rousseau).