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Yet another exemplary epistle and scholarly Substack submission, from you, Michael, ending, as it does, this execrably evil year of State-succoured savagery, prayed-insidiously-in-(now)-perpetual-asinine-aid of a hasbara-hewn-hypocrisy, and rancid, Russophobic reverie, whos combined, conflagrational chutzpah and deleteriously-disordered denouements, threaten (or should that not read 'contrive' ?) to realize those very allegorical, alternate realities, evoked in your science-fiction end-game analogies, above, the most striking of which (for me at any rate, personally) I would submit, being that of 'Logan's Run' whose now (arguably) prophetic prospectus and planetary panacea, is, palpably, present, in a perverse 'disposal' of diverse and dubious deliberations, discarding one's very DNA, as superfluous to it's cyberspace-continuance of contra-creationist creeds, culminating in captive, circus-like, comatose creatures, conditioned by algorithmic-assists to consume and calcify in carcinogenic capitulation !

On a more concluding, optimistic note of arms-length acclamation, keep your fine and formidably forensic mind, firing on every available cylinder of cerebral conviction, throughout the coming year in 2024, and hopefully, your own and those of others' rare repositories of rectitude, rigo(u)r, and revitalizing raison d'etre, will somehow coalesce to bring about a Brave New World of Due Diligence, Decency, & Dignity, for All Who Hunger for Same, presently.

Jim O'D'.

“The act of killing people was once taken so seriously, Phil Klay writes in Uncertain Ground: Citizenship in an Age of Endless, Invisible War, that after the Battle of Hastings in 1066, a Penitential Ordinance was imposed on Norman knights: ‘Anyone who knows that he killed a man in the great battle must do penance for one year for each man that he killed.’ Klay, a forty-year-old veteran of the war in Iraq, considers such rituals beneficial not only for the psychological health of soldiers but also for their communities, because after a war the traumatized perpetrators ‘must reconstruct a view of faith, society, and ethics that will not merely collapse into the emptiness of the evil they have faced.’ A nation left flailing in the emptiness of evil becomes one in which that evil never ends.”

Whether we are Israelis, Palestinians, Ukrainians, Russians, or citizens of the American empire, we are implicated, directly or by proxy, in perpetual global conflict, where the only true winner is the technology of violence—along with the few who profit by it. In Hansen’s words, the rest of us are “prisoners of that global technological warship that is always on the move.”

How do we say no? How do we jump that warship? As Hansen reminds us,

“The war on terror devastated entire countries, caused the deaths of millions of people, and turned tens of millions into refugees; countless more people were imprisoned, maimed, tortured, or impoverished.”

We might add to that distressing number the 30,177 American soldiers and veterans of the war on terror who have committed suicide over the last 20 years. A soldier quoted in Klay’s Uncertain Ground suggests a cause for such despair when he wonders, “Have I done an evil thing?” [vi]

Are the policy-makers and war-makers similarly troubled? Do they ever have PTSD after the harm they do? Auden’s “Epitaph on a Tyrant” is doubtful on this point. The poem’s last line exemplifies the fatal disconnect between the performative emotions of the powerful and the suffering they either cause or ignore. Whether or not the tyrant weeps, the children go on dying.

Perfection, of a kind, was what he was after,

And the poetry he invented was easy to understand;

He knew human folly like the back of his hand,

And was greatly interested in armies and fleets;

When he laughed, respectable senators burst with laughter,

And when he cried the little children died in the streets. [vii]'

https://jimfriedrich.com/tag/w-h-auden/

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