The Nihilists’ Zoo
There can exist no society without a class system- religious, economic, or blatantly social; a gradient of authority is so ubiquitous in the expressions and congregations of human nature that one might just as well consider it essential. By and large, it is: no person of any self-awareness -rather, no person allowed the faculty to cultivate any degree of self-awareness, I should suggest- would be willing to invest one’s effort indiscriminately unto the gamut of responsibilities essential to sustaining a society, most particularly, at an industrial scale.
Divisions of class are as embedded in the human psyche, and its cultural expressions, as the notion of value; and this is the crux of it: that certain factions of a society’s residents will demand and achieve a more justified compensation for their efforts as in contrast to certain other factions; privilege is the cultural lubricant, society’s essence, one that the civil machinery will rust without; this, without any mention of bureaucratic corruption. Thus, the class-spectrum: an intrinsic justice system that allows society, or some aspects of it, the privilege of auto-regulation; of the system, of course, and not the self.
Society constructs itself on a simple image: as that of a domain whose complexity grows in direct proportion to the Faith -that is, the invested effort- of its residents. In other words, the State is only an expression of the nature of residency it facilitates; that humans are a sapient kind, their environments reflect the same. Submitting the natural world to artificial scrutiny produces the abstract complexities of human habitation. There, within the significance of ideology, Faith, the individuals’ investment of residency, is of two aspects: the currency of ideas and the paradigm of authority; reflecting directly the authority and currency of the individuals’ efforts.
Whereas the currency of effort is determined by the relevance of the individual’s actions in light of the social vision, authority is determined by the value afforded to an individual’s currency by the social vision. Holding that social vision, thus, is the ideological engine of value employed, residentially, within the given domain- the modern world of globalised metropolii, and power so lopsidedly concentrated within them, hath made clear by the letter of law and the spirit of doctrine that relevance is affordable, not by virtue or authenticity, rather, by the gross commodification of value.
The totalitarian regime of corporations that flourish, nested, in the warmth of the political cocoon that coo-coos and rattles a democratic distraction as it invests all energy in nourishing this unholy babe has determined exactly this- that social relevance, today, is in direct proportion to one’s financial obesity; faith, today, is a numbers-game.
Modernity demands no faith, ruling instead by the fantasy of comfort and the fear of its surrender. Thus, efficiency, within the realms of modern society, is a mirage: for, what is a mirage but the illusion of the lack of absence; for, a thing that appears to exist poses far greater detriment than such an essential thing that most definitely does not. Given this, it is no surprise that we are constantly reaching for imaginary assurance, failing, and finding instead mouthfuls of sand.
