Political institutions, no matter how well or badly designed, depend for continued existence upon acting men; their conservation is achieved by the same means that brought them into being. Independent existence marks the work of art as a product of making; utter dependence upon further acts to keep it in existence marks the state as a product of action.
Interpretation
Political institutions rely on active participation to survive, unlike art which exists independently.
Hannah Arendt's quote highlights the nature of political institutions as inherently reliant on the actions of individuals for their survival and continuity. While a work of art can stand alone as a product of creativity, political entities are dependent on ongoing engagement and involvement from individuals, suggesting that the maintenance of political structures is an active process requiring consistent human effort.
In practice
In a speech about civic engagement, one might quote this to emphasize the need for active participation in democracy.
A life spent entirely in public, in the presence of others, becomes, as we would say, shallow. While it retains its visibility, it loses its quality of rising into sight from some darker ground which must remain hidden if it is not to lose its depth in a very real, non-subjective sense.
Politically speaking, tribal nationalism [patriotism] always insists that its own people are surrounded by 'a world of enemies' - 'one against all' - and that a fundamental difference exists between this people and all others. It claims its people to be unique, individual, incompatible with all others, and denies theoretically the very possibility of a common mankind long before it is used to destroy the humanity of man.
We are wont to see friendship solely as a phenomenon of intimacy in which the friends open their hearts to each other unmolested by the world and its demands...Thus it is hard for us to understand the political relevance of friendship...But for the Greeks the essence of friendship consisted in discourse...The converse (in contrast to the intimate talk in which individuals speak about themselves), permeated though it may be by pleasure in the friend’s presence, is concerned with the common world.
Our tradition of political thought had its definite beginning in the teachings of Plato and Aristotle. I believe it came to a no less definite end in the theories of Karl Marx.
Even though we have lost yardsticks by which to measure, and rules under which to subsume the particular, a being whose essence is a beginning may have enough of origin within himself to understand without preconceived categories and to judge without the set of customary rules which is morality.
It is the nature of beginning that something new is started which cannot be expected from whatever may have happened before. This character of startling unexpectedness is inherent in all beginnings.
What is interesting is that, although it is framed as a war between the elites and Main Street, the Tea Party is actually really good for the elites.
Wise politicians will be cautious about fettering the government with restrictions that cannot be observed, because they know that every break of the fundamental laws, though dictated by necessity, impairs that sacred reverence which ought to be maintained in the breast of rulers towards the constitution of a country.
All anyone needs to enjoy the state legislature is a strong stomach and a complete insensitivity to the needs of the people. As long as you don't think about what that peculiar body should be doing and what it actually is doing to the quality of life in Texas, then it's all marvelous fun.
What, after all, is the public under present conditions? What are the reasons for its eclipse? What hinders it from finding and identifying itself? By what means shall its inchoate and amorphous estate be organized into effective political action relevant to present social needs and opportunities? What has happened to the public in the century and a half since the theory of political democracy was urged with such assurance and hope?
I will splinter the CIA into a thousand pieces and scatter it into the winds.
Every power vested in a government is in its nature sovereign, and includes by force of the term a right to employ all the means requisite . . . to the attainment of the ends of such power.
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