by Oscar Grau
While the state cannot achieve everything, it can certainly achieve much, because the state is the monopoly of monopolies—the one and only that makes all other monopolies possible.
The state admits no competition to its supreme authority. And while it concentrates power in an essential sense, the state also extends or divides this power, whenever those who hold it see fit to extend or divide it in order to expand or protect their own power.
https://libertarianinstitute.org/articles/the-state-is-nothing-but-appetite/

Be it the group that controls the state apparatus or the one that represents the institution of government, let us simply refer to the state.
While the state cannot achieve everything, it can certainly achieve much, because the state is the monopoly of monopolies—the one and only that makes all other monopolies possible. First, the state is the compulsory territorial monopoly of the services of justice (law) and security (order), which, with institutional power to impose property transfers (taxes) for its maintenance, takes by force or threat the final decisions in society. And second, the state is legitimized by opinion (ideology), which reinforces its existence and intrusion in other fields of social life. Thus, to achieve its goals, the state legislates through its jurisdictional monopoly and educates—mind molds—its subjects to alleviate any opposition.
The state rules its subjects by tampering with their right to self-defense; their right to associate and agree on their terms, and to contract and agree on the protection and enforcement of these terms. And since the norms of the just acquisition of property are not a restriction on the state, because it assigns property to itself not through original appropriation or voluntary transfer of property, the state corrupts an otherwise entirely peace-oriented social order—one of full private property. Therefore, the state stands in the way of its alleged goal of protecting peace and social life, because it systematically violates peace in the attempt of this protection. To further explain, given that conflict is possible but not inevitable, as philosopher Hans-Hermann Hoppe notes:
“…it is nonsensical to consider the institution of a state as a solution to the problem of possible conflict, because it is precisely the institution of a state which first makes conflict unavoidable and permanent.”
As the state intervenes in social life, with no other limit than the one coming from any resistance to its authority, the state restricts social authority and any voluntary organization for conflict resolution or social regulation. Thus, the demonstrated preference for peace and cooperation on the part of most people is not only hindered but ignored systematically.
The state admits no competition to its supreme authority. And while it concentrates power in an essential sense, the state also extends or divides this power, whenever those who hold it see fit to extend or divide it in order to expand or protect their own power. Similarly, the state spares no effort to legislate against the strengthening of any authority in society contrary to the state’s wishes. Any authority that inspires genuine and voluntary respect is bound to be undermined. So, clubs, churches and all kinds of civil associations become increasingly subordinated to state legislation, the more they grow in influence and relevance. And then there is the intrusion into the family. Given that the family is the most important pillar of loyalty, cooperation and natural hierarchy in society, the pinnacle of state intervention is meddling in the affairs of the family.
The state distorts the development and functioning of social institutions, causing errors in the understanding of different—albeit fundamental—concepts within society: confusing freedom with state permission, and justice with the application of state-made law. In addition, the legislative power of the state is used to favor particular interests other than those created by the existence of the state. Along with this, the state generates conflicts and unrest through its legislation, provoking controversies and disputes that would not occur in its absence. The state invents “crimes” and “offenses,” even without victims, and puts the use of the state apparatus under discussion while it pits different groups against each other into ideological wars—on culture, religion, and more. So, the powers that be, through the institution of the state, divide the subjects to obtain support, according to need. In this process, the state benefits certain groups outside the state for specific reasons, with the help of the legal system managed by the same state.
Be seeing you

