May 18, 2011

Clausewitz: Master of War

I’m busy reading final papers for the grand strategy seminar at Bard this spring, and the students are finishing up their exams and thinking about summer.  It’s already time to start reading and thinking about the syllabus for the fall course in Anglo-American grand strategy.  British and American strategic thinkers and policy makers developed a new form of global strategy in the last 300 years that enabled the two English speaking powers to build a global political and security order resting on a foundation of liberal capitalism.  Understanding the grand strategy that shaped the modern world is surely something that students everywhere should learn about, but I think the Bard course is one of only a handful that tries to prepare students to think systematically about these power realities in the contemporary world.

But the reading that looms over these final weeks of the spring course comes out of European rather than Atlantic grand strategy.  We’ve been reading and reflecting on Carl Phillipp Gottfried von Clausewitz.  Clausewitz’s unfinished masterpiece On War stands out as perhaps the greatest work of strategic thought human reflection has yet produced.  Coming as it does in both the Yale and the Bard curricula after a series of other classics going back to Sun Tzu, Clausewitz’s treatment, even in its somewhat muddled state, stands out as the most comprehensive and clear cut statement on a host of vital topics connected to power and to war.

Carl von Clausewitz (Source: Wikimedia Commons)

It belongs on that short list of classics that serious people should read and reread during their lives, but it is one of many classics that our culture neglects.  Our somewhat PC and namby-pamby age generally puts works like On War somewhere back in the stacks hoping perhaps that if nobody thinks about war there won’t be any. There is also a certain feeling that a book this blunt and power focused should not be part of a liberal arts curriculum.

This is idiocy.  War is in some ways the most human of activities: it is about defining and achieving objectives in cooperation with some people, all-out opposition from others, in a contest that draws on every talent and tests every virtue that we have.  Even those of us whose life plans do not involve storming up a hillside under enemy fire can learn from the way Clausewitz analyzes leadership and war.  More, to ignore war in an education is to leave students ignorant about one of the central features of civilization and human life.

Clausewitz wrote at a golden moment in western history.  The Enlightenment and the burgeoning scientific revolution had created an ability to think systematically about complex phenomena.  From Karl von Linnaeus’ creation of an orderly system for reducing the chaos of the animal kingdom into something comprehensible to Isaac Newton’s analysis of celestial mechanics, as well as Adam Smith’s study of political economy and even Napoleon’s creation of a legal code that reduced two thousand years of western legal practice into a system that could serve the needs of a vastly more complex society, the last 100 years had been an age of powerful analytical breakthroughs based on painstaking observation.

By Clausewitz’s time there was also a new sophistication in the way westerners thought about history.  A series of epochal changes — the French Revolution, the Reformation, the Renaissance — stretching back into classical antiquity offered rich food for reflection and analysis.  The drama and upheaval of the Napoleonic wars meant that these historical questions were personal and urgent for a generation whose governments had been overturned, lives disrupted and traditional social arrangements destroyed by one of history’s great storms.  Clausewitz was part of a generation driven to wield the new tools of scientific thought to analyze social change.

The chaos of his times shaped Clausewitz’s life.  He fought through the Napoleonic Wars as a Prussian officer — defecting briefly to Russian service when Prussia was obliged by the terms of its treaty with France to support Napoleon in the ill-fated Russian invasion of 1812 — and the energy that drives the book comes out of Clausewitz’s reflections on the two military geniuses that dominated his life (Frederick the Great and Napoleon) and his quarrel with the stale Prussian military bureaucracy that, by reducing Frederick’s legacy to a system, left Prussia exposed to Napoleon.

On War is shaped by Clausewitz’s encounter with the history and ideas of his times; it is also shaped by his experience in one of the first truly modern bureaucracies.  (One of the achievements of Frederick the Great that so impressed contemporaries was the meticulous organization of the Prussian army and state.)  The relationship of individual genius and vision to bureaucratic routine is a serious strategic problem in the modern world.  The virtues that make a great military commander are, as Clausewitz notes, intensely personal: imagination and moral courage being perhaps the rarest and most valuable.  These are perhaps the worst qualities for an aspiring bureaucrat to have.

There are desk generals and battle generals, and the unequal struggle between them is a recurring problem — and not just in military organizations.  Desk generals excel in the arts of bureaucratic warfare, stick close to the conventional wisdom in all ways, and were brilliantly described in two unforgettable Gilbert and Sullivan songs:  Modern Major General and The First Lord’s Song.  In times of peace these timeserving mediocrities rise inexorably to the top; wars usually begin with a painful shakeout while the beribboned and bemedaled lunkheads demonstrate their hopeless incapacity at the true military art.  Then and only then do the unclubbable and unconventional officers whose only virtue is their ability to somehow win battles gradually edge to the fore and the Grants and the Shermans elbow past the Popes and the McClellans.

Yet it is not, in the modern world, enough to be a lone visionary.  Under modern conditions, strategic genius must necessarily be linked with bureaucracy.  The greatest genius needs a military machine and a state structure.  More, as Henry Kissinger discovered to his frustration, a hostile bureaucracy can frustrate and sabotage a brilliant leader’s initiatives in many ways.  Commands given by a great general or initiatives envisioned by a great diplomat must under modern conditions be executed by great throngs of non-genius employees and functionaries.  There is no other way.

Clausewitz wrote On War during a period when many writers were struggling to reduce the lessons of military history to some kind of system.  (His great rival Antoine-Henri Jomini dominated American military thought during and after the Civil War.)  Such manuals are ultimately attempts to square the circle: to reduce genius to a set of precepts which can be taught in an orderly fashion to lesser minds.  They are necessary but futile; at the end of the day, that which most needs to be taught is that which cannot be communicated.

Clausewitz is a great writer on strategy for at least two reasons.  First, his orderly and insightful presentation of the elements of military strategy focuses relentlessly on the critical factors in military contests, providing readers with a clear and comprehensive view of the subject.  Second, he never loses sight of the dual character of a military manual.  On the one hand, he is writing a guide for the ordinary officer to increase his professionalism and his usefulness to a great commander.  On the other hand, he is also writing to inspire and instruct the intellect that will leap beyond classroom maxims and rules of war to grasp new possibilities and write new rules.  He can be read with profit by both career civil servants and a new Napoleon.

Statue of Frederick the Great in Berlin (Source: Wikimedia Commons)

Clausewitz wrote in the aftermath of the terrible disasters brought on by the Prussian military staff’s reduction of the genius of Frederick the Great into a sterile and closed system.  They believed that the art of war had been perfected, that all they had to do to beat the French was to follow the infallible methods that the great Frederick had laid down.  Their successors would make the same mistake with Clausewitz; the younger von Moltke’s botched execution of the Schlieffen Plan in 1914 was a textbook case of the disasters that result when a commander lacks the genius and courage necessary for greatness.

It is a testimony to Clausewitz’s insight that On War pointed this problem out when Clausewitz describes the characteristics a great commander needs.  It is a testimony to the enduring difficulty of strategy and war that his warnings failed to protect a military bureaucracy that was fanatically determined to follow his teaching.

In many ways Sun Tzu, the mystical and elliptical founder of strategic thought, and the methodical and systematic Clausewitz are opposites.  Yet the work of both leads the observant reader back to the paradoxical nature of strategic thought.  Victory demands thorough and systematic preparation, but all systems of thought lead in the end to sterile formulae — and defeat.

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May 3, 2011

When Isms go to War

Those following the Stratblog posts know that we’ve been looking at sixteenth century grand strategy for a few weeks this spring.  Garrett Mattingly’s The Armada and Machiavelli’s The Prince both address the politics of that eventful period, but the worlds the two books describe can seem radically different.  Understanding the underlying similarities between Machiavelli’s apparent universe of amoral cynicism and the intense religious conflicts that swept Europe later in the century is a key to ‘getting’ what grand strategy is all about.

Machiavelli, despite his own idealistic political goals, describes a political world in which ideas and convictions don’t much seem to matter.  The differences in Italian politics aren’t about how society should be organized; they are differences over who should rule what.  Cesare Borgia and his enemies don’t disagree about the Real Presence of Christ in the consecrated elements on the altar; they disagree over how large and how powerful Cesare’s territories should be.

Cesare Borgia (1475-1507), Duke of Valentinois (Wikimedia)

Two generations later, the world of Philip II and Elizabeth I is torn by religious conflicts.  Fervent Catholics will happily betray their own king and country to advance their religion.  Protestants take money from foreign rulers to support rebellions against Catholic rulers.  Philip II, ruler of the greatest power of the day, believes that the advance of the Catholic religion should be the driving political goal of his international grand strategy.

Philip II of Spain (Wikimedia)

This oscillation between a time of intense ideological conflict and a time of naked power-seeking isn’t just something we find in the 16th century.  In the middle of the 18th century, Frederick the Great was a Protestant and Maria Theresa of Austria was Catholic, but they fought over Silesia, not religion.  Frederick would have attacked Maria Theresa if she had been a Lutheran or a Calvinist; her sin was being weak, not being wrong.  This war was very much a piece of the European political scene in its era; the wars of that time were largely (though never quite wholly) free of any ideological implications.

That changed after 1789, when the French Revolution broke out.  Ideology once more became a major force in world politics and right up through the Cold War clashes between conservative, liberal and socialist political forces and governments helped shape the power struggles between states.

Today the picture is mixed.  The fault lines in the international politics of our times are sometimes ideological, sometimes not.  The threat of ‘religious extremism’ as the more mealy-mouthed commentators describe it is clearly a major factor around the world.  NATO warplanes are currently bombing Libya because of a widely-shared view that there are some things even rulers shouldn’t be able to do.

A cynic would say that humanity oscillates between fanaticism and greed, but is bloodthirsty and cruel whether driven by zeal for God or love of gold.  Said cynic would not be entirely wrong; the ‘idealists’ have shed as much blood as the ‘pragmatists’ over the centuries.

For the student of strategy and power, the implication is clear.  One cannot be dogmatically ‘realist’ and discount the power of ideals in political life.  Suicide bombers exist; people are sometimes willing to kill and die for beliefs and ideals and it would be unrealistic in the extreme to ignore this.  The political and religious ideals of other people are as real and as important as any other facts in this world, and the wise strategist must understand the nature and the strength of the convictions that instruct, inspire and energize the opposition.

At times, the religious and cultural convictions of others have been important targets to attack.  The Romans would sometimes deliberately destroy and despoil the religious shrines of their enemies as a way to demonstrate the impotence of foreign gods when faced with the overwhelming power of Rome.  The destruction of the Second Temple in Jerusalem (and the depiction of the sacred items being carried in a Roman triumph which can still be seen on Titus’ arch in the ruins of the Forum today) is the most famous example of Roman violence against the holy sites of a people Rome wanted to humble.  When Mehmet II conquered Constantinople, he converted the holiest shrine of the Byzantine Empire into a mosque as a way to demonstrate the power and permanence of the new dispensation.  Similarly, Turkish secularists in the twentieth century converted the mosque into a museum.

The Hagia Sophia in Istanbul: once an Orthodox cathedral, then a mosque, now a museum. (Photo: Peter Mellgard)

The most unrealistic of ‘realists’ are the cynics who argue that ideas don’t matter in actual politics.  If the US intervenes in some country, say cynics, it can’t be about democracy or human rights — it must always be because we are trying to control the zinc mines or whatever.  Philip II’s Catholicism was just a mask for his secular ambitions; Osama bin Laden is mad for power rather than a fanatical adherent of a diseased and distorted understanding of Islam.

The cynics are not completely wrong; hypocrisy exists.  It is even widespread.  One should never take professions of idealism and faith at face value, but it is equally foolish to insist dogmatically that such professions are always hollow.  (And keeping the examples of people like Osama bin Laden and Torquemada in mind, we should not be too quick to conclude that the ‘idealist’ is good and the ‘pragmatist’ evil.)

Mattingly’s depiction of the interplay of zealotry and conventional ambition is one of the most brilliant features of his remarkable book.  The King of Navarre (later Henri IV of France) and Elizabeth I are both presented as indifferent on some matters of religion.  Both however had to deal with followers and enemies who were strongly and even fanatically religious.  Religion was a kind of fate for them: the way they stood on religion determined how other individuals and states related to them.  They themselves may not have believed very strongly in the “Protestant cause”, but the Protestant cause believed in them, and the loyalty of their followers depended on the perception that they were credible and effective leaders of that cause.  That dependency in turn created enemies, as Catholic partisans were bound to oppose Protestant leaders with all their might and wealth.

Henri IV (1553-1610), King of France (Wikimedia)

Good strategy involves, among other things, the ability to figure out how religion and ideology affects the expectations and behavior of other people.  That understanding then needs to be integrated into planning.

Machiavelli is not blind to this reality.  Remember that The Prince is not a manual on statecraft in general; it is a book intended to advise someone seeking to unify Italy.  That was not a war of isms; support for Italian unification was a literary idea rather than a political force in Machiavelli’s day. Machiavelli believed that Italian patriotism would follow unification not precede it.  His unifying Prince would have to appeal to force and the balance of power, not a popular hunger for Italian unity, and Machiavelli accordingly set out to teach his longed-for Prince the lessons he would need to play that game.  But The Prince is full of concepts that presuppose the importance of ideas in the politics of the real world.  His advice to rulers who have overthrown a previous dynasty is informed by an appreciation for legitimacy in governance.  His famous discussion of armed and unarmed prophets rests on the power of ideas to make political changes.  His reverence for lawgivers and state builders (who rank much higher in his hierarchy of values than mere office-holding dukes) reflects the political idealism and humanism at the core of Machiavelli’s worldview.

As both Mattingly and Machiavelli teach us, the strength of regimes and policies derives in part from their relationship to the values and ideals of their own and surrounding societies.  All political societies have their own ideas about what is legitimate and right.  A government that does not appear legitimate is weaker than one which people genuinely accept.  A policy that feels immoral will face greater opposition than one that people instinctively think is appropriate and right.

But right does not always triumph over might.  Machiavelli is a font of advice for princes whose interests and policies run roughshod over the sensibilities of their subjects.  And nothing could be clearer than Machiavelli’s warnings about the fate of unarmed prophets.

The world of today has a foot in both eras.  The nameless COFKATGWOT (Conflict Formerly Known As The Global War On Terror) is largely a religious and ideological war like the wars of the Counter Reformation.  Geopolitical and economic tensions between the US and China, on the other hand, may have an ideological dimension, but the core clash at present has more to do with realpolitik than with the differences between our political systems.  China is not trying to impose a model on the US, and the US has no (current) plans to attack China’s domestic system of government.

Strategists today will have to imitate Elizabeth and Henri; they must understand their Machiavelli, and they must know how to pray — or at least understand why others do.

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April 26, 2011

Rapporteur’s Report: On War

Class began with a hypothetical question: What should England do right now about the situation in Libya? What is the reason for London’s interference in the crisis, and what does it mean in terms of future action?

First, the class discussed options that could be offered the Prime Minister: back out now, maintain the status quo, or make a commitment to win. We then hashed out some particular plans:

  • Reconsideration of the African Union ceasefire proposal, though this could be problematic for the British: South Africa has already tried something similar in Zimbabwe, but the arrangement has been misused by Mugabe as a form of disguised capitulation.
  • Commitment of ground artillery for the next 6 months, although this would probably be just as expensive as the air strikes.

We then moved on to discuss this weeks reading, beginning by outlining the basic arguments made by Clausewitz:

  • Political considerations determine the nature of war, and war is the continuation of political policy.
  • Building an army is the same thing as building a state in terms of loyalty to a leader, and therefore leaders of the army tend to be powerful in any resulting state. In Libya, this implies that by training the rebel army one is effectively choosing the future leaders of Libya – which could possibly lead to more tribal warfare and complicate the international picture.

We then went over Clausewitz’s biography to put his work into historical context.

A Prussian, Clausewitz fought in the Napoleonic Wars and had a great impact on the outcome. He died in the 1830s leaving his book (On War) unfinished.

Frederick II of Prussia (Source: Wikimedia Commons)

Clauzewitz had a stormy military career; Fredrick the Great (Friedrick II) took Silesia (part of modern-day Poland) for Prussia from the Austrian Empire in the 1740s. Although Prussia was the smallest of the European great powers, he went to war against both the Russians and Austrians. This was a fantastic example of somebody understanding exactly what they can accomplish and then doing it in an audacious manner; Frederick had no moral or dynastic claim to Silesia – he took it simply because he wanted it. Under Frederick, Prussia became famous for being extremely militaristic – with universal conscription and intense military drills – but notoriously stingy. Fredrick took a great interest in war, spending most of his reign in field. With addition of Silesia, Prussia became one of the most powerful states in Europe and the army became confident that it could handle any opponent, but was crushed when faced with Napoleon in 1806. This battle became known as “The End of History,” as the militaristic Prussians were defeated by the army of revolutionary France. In response to this battle, Hegel wrote that revolution had defeated autocracy; revolution would win, even if Napoleon didn’t.

Writing about the war, Clausewitz argued that both Napoleon and Fredrick were innovators of war, and were similar in that they both understood politics and the nature of war within their own countries. However, Clausewitz ended up falling afoul of King Frederick when Prussia entered into an alliance with Napoleon after being crushed by his army. When Prussia was strong-armed into an alliance with France, Clausewitz went over to the Russian army to continue the fight against Napoleon. This implied that loyalty to Prussia was greater than his loyalty to the King, highlighting the difference between citizen and subject.

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April 24, 2011

Stratblog: Elizabeth, The Armada and the Strategy of Yin

I had to fly over to London last week for a meeting and to see some old friends; I lucked into one of those rare spring days when the English weather was perfect.  The sky was blue, the sun was warm, and the flowers and fountains in St. James Park were at their absolute best.  Happy tourists from all over the world mingled with pasty white Brits basking in the unaccustomed sun; dogs romped as South American tourists snapped pictures of exotic English wildlife like squirrels.

The grandeur of the vanished British Empire surrounds the park on every side; the imposing monument of Frederick, Duke of York (a son of George III who reorganized the British Army during the Napoleonic Wars and founded Sandhurst, the West Point of the UK) looms over the north and the Ministry of Defense rises on the east beside the bunker (now a museum) in which Winston Churchill fought the Battle of London.

I don’t envy the British politicians trying to guide their country in the shadow of these intimidating monuments and memories.  Torn between nostalgia for the greatness that was once theirs and a rejection of the concept of empire and domination, the political life of Britons today is still shaped by the fall from world power between World War II and the end of the Sixties.  Britain still, however, punches well above its weight in world affairs and in many ways the UK is a greater force in today’s world than it was in the grim, pre-Thatcher days of the gloomy 1970s.

I’d been thinking a lot about British history this spring; in the Bard grand strategy course, we moved from Machiavelli’s prescriptions for Italy to Elizabeth I, Philip II, and the struggle for England.  The text we used was Garrett Mattingly’s delightful The Armada, a triumph of scholarship, strategic analysis and literature all at once.

Even today, when historical knowledge once thought central to an understanding of American society and politics has been largely forgotten, many students still have a vague knowledge that there was once something called the Armada, and that it failed.  But the details and the drama of that history have been lost along with much else; one of Garrett Mattingly’s many successes is that he makes that history come alive.

More than that, he recreates the complicated political and strategic environment in which Philip and Elizabeth operated.  The complicated story of the three-cornered civil war in France between the fanatically pro-Catholic (and Spanish-supported) Holy League, the weak but crafty Henri III, and the Huguenot armies under Henri King of Navarre (for whom, famously, Paris was well worth a mass) is made clear.  The murky struggle between the Protestant Dutch rebels and the redoubtable Duke of Parma is explained, along with Elizabeth’s grudging and half-hearted support for the rebel cause.  Something of the complex calculations of Philip II, ruler of the greatest empire in world history up to that date, as well as the power of the faith that drove him is explained as well.  And Mattingly gives an extraordinarily vivid picture of Elizabeth and her realm as he illuminates the twists and turns of her policy.

What he also does, and rather brilliantly, is to show how all the might of England rests on the achievements of a canny and resourceful woman whose greatest asset was her grasp of the powers of the weak.

Queen Elizabeth I, who reigned from 1558 to 1603 (Wikimedia)

A grand strategy course concentrates mostly on strength: how to acquire it, how to defend it, how to use it.  Elizabeth I was never a strong monarch in the classic sense.  Her government was always underfunded, and she had to coax any additional revenue from a stingy Parliament.  Her realm was religiously divided; the North remained largely Catholic, and English Protestants were increasingly divided between moderate and radical factions.

Worse, the European balance of power which had been the mainstay of English security since the time of Elizabeth’s grandfather Henry VII had broken down.  Everything the Hapsburgs touched in the sixteenth century turned to gold.  They sent a few hundred conquistadors to the New World, and conquered Mexico and Peru with their mountains of silver and gold.  Clever dynastic marriages brought half the crowns of Europe into the family; although Charles V divided his dominions (giving Spain to one son and the Holy Roman Empire to another), Philip inherited the kingdom of Portugal and its vast overseas empire as well.

Meanwhile France, the traditional enemy of the Hapsburgs, had fallen on hard times.  The Reformation split the country and spawned the murderous fanaticism of the (Catholic) Holy League.  A three cornered civil war distracted the country; Henri III, last of the Valois dynasty that had ruled France for half a millennium, was a weak king with no children.  His closest male relative was Protestant and his dynastic and religious rivals were trying to defeat him before he could claim the throne.  Spanish gold kept the war going; as long as France was torn by conflict it could not act against Spain’s European ambitions.

The one bright spot was the Dutch rebellion in the Spanish Hapsburg possession of the Low Countries (roughly modern Belgium and the Netherlands combined).  The Low Countries had long been major customers for English products, especially wool, and geographically they were the best base for an enemy wishing to attack across the Channel.  The Protestant Dutch had risen up against Spanish religious persecution and as long as they held out, Spanish control of this vital territory could not be assured.

The Dutch cause was popular with England’s merchants who cared about their markets and with the Protestants who thought England should be defending fellow-believers from the Inquisition.  Grave councilors of state also approved; if the Dutch fell England would have to face Spain on its own.

It all made sense, but Elizabeth was stingy.  She doled out money to the Dutch grudgingly, seizing any excuse to cut her commitments.  She resisted pleas from all sides to send troops to the Low Countries as long as she could.

Her courtiers and advisers — and not a few historians — condemned her irresolution.  How like a woman, they said: emotional, fearful, hesitating.  Vague and fretful she preferred the mists of uncertainty and deceit to straightforward, manly action.

Mattingly makes the case that Elizabeth’s irresolution and dithering reflected her strategic genius, not her character flaws or her ‘unworthy’ gender.

Take the execution of Mary, Queen of Scots.  Mary, the dowager Queen of France and the exiled Queen of Scotland, had, next to Elizabeth, the best claim to the throne of England — and in the eyes of many Catholics she was the rightful queen already.  If Mary Queen of Scots assumed the throne, she would bring the Old Religion back with her, and Catholicism once more would be the dominant faith.

Mary Queen of Scots (Wikimedia)

Everyone around Elizabeth wanted Mary dead.  Her most loyal councilors and supporters knew that Mary’s succession to the throne meant their ruin and death.  The struggle between Catholics and Protestants had become much more bitter since the death of Bloody Mary.  The St. Bartholomew Day massacres in Paris showed what Catholic fanatics could do as thousands of Protestants were murdered and the Huguenot movement was fatally weakened.  Of the international leaders of the Protestant cause, two (Admiral Coligny of France and William of Orange in the Netherlands) had been assassinated by Catholics; only Elizabeth was left.  The fear that at any moment an assassin would strike Elizabeth and that religious war would engulf England as Mary sought the throne horrified Elizabeth’s supporters.

St. Bartholomew’s Day Massacre in Paris, 1572 (Wikimedia)

But she hesitated — less, Mattingly suggests, because her devotion to public duty was paralyzed by ‘womanly weakness’ than because she knew that Mary was more than just a danger.  She was an insurance policy.  Mary was Catholic, but she was not pro-Spain.  She was pro-France.  While Mary lived, Elizabeth’s most dangerous adversary, Philip of Spain, was not going to try to assassinate or overthrow the one person who kept England out of the French camp.  By killing Mary, Elizabeth would both enrage Catholic opinion in France and strengthen Philip’s claim to the English throne.  (Philip had not only been King of England while married to Elizabeth’s half-sister; the ever-industrious teams of Hapsburg genealogists and lawyers could make a plausible case that through marriage and kinship Philip had a reasonable claim to the English throne through descent.)

Elizabeth’s hesitation to have Mary executed (she hinted rather broadly to her priggish associates that a tragic accident would be greatly preferable to a formal execution) did not reflect weakness of character; it reflected a solid grasp of the strategic realities.  When the execution took place, Elizabeth responded with rage, tears, shutting herself in her room: again, this was directed at the international arena.  Mary’s estranged son was king of Scotland; Mary still had many friends in France.  Elizabeth needed to give both Scotland and France plausible reasons for not acting against her: by blaming her courtiers for carrying out a warrant of execution she herself had signed she was giving both countries a reason not to go to war with her.  (She also gave Mary’s son a nice pension as a way to reconcile him to his tragic loss.)

None of this spared Elizabeth from the worst consequence of Mary’s death.  With Mary Stuart out of the way, Philip had no further reason to postpone war with England, and the preparations for the Armada began.  Again, Elizabeth would use tactics of delay and deceit — and again, she would come through the crisis with her power preserved.

Elizabeth’s story illustrates that there is more than one way to succeed.  The weak have resources denied to the strong.  The party on defense, a Clausewitzian would say, may be weaker in some respects — but the defense is inherently stronger than offense in war and a clever and resourceful defender may well prevail over a stronger opponent.  Elizabeth understood this perfectly and her resourceful weakness laid the foundations of Britain’s eventual strength.

There are many powers today who play weak hands with great skill.  The 800,000 Greek Cypriots have been defying the EU, the US and the United Nations for some time.  Pakistan and Israel have both been able to frustrate the Obama administration — as they have frustrated many American presidents in the past.  The Castro brothers in Cuba, the junta in Myanmar, and, as of this writing, the Great Loon of Libya have all withstood international pressure from an assortment of great powers.

In power politics as in life, the Preacher got it right.  The race is not always to the swift, nor the battle to the strong.  (Eccl. 9:11)

There is more to say about the world of Elizabethan grand strategy; I will come back to it in another StratBlog post.

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April 19, 2011

Clause Wits

To many, Carl von Clausewitz is known as the Prussian military theorist who, in his seminal work On War, declares the (in)famous words: “War is a mere continuation of policy by other means.” Lacking the necessary contextualization of Clausewitz and his ideas, critics of this well-known line brand him as the “apostle of total war.” At first glance, their reactions seem sensible. They protest the point that war is inevitably the means to gain political ends; why should politicians and policymakers have to resort to violence, when peaceful means of negotiation and channels of diplomacy exist? And better yet, others who fully understand the destructive and capricious nature of war object to Clausewitz’s seeming assumption that war is a handy tool that can easily bring about a certain outcome. Compounded with Clausewitz’s teachings on mass concentration, utmost intensity, and his emphasis on the relationship between political and military objectives in war, Clausewitz’s words here seem especially brutal.

But before correcting critics’ misinterpretations, understanding Clausewitz’s background is key to understanding the teachings and principles found in On War. He was a genuine product of his times. Entering the Prussian military service at age twelve, Clausewitz fought against the French in three different campaigns. At the time, Napoleon was Prussia’s (and the rest of Europe’s) greatest foe. After the devastation of the Thirty Years War, armies fought wars with a limited number of soldiers, and decisive battles were avoided to ensure that not all forces could be lost in a single engagement. The Napoleonic model of warfare changed all of this, introducing the concept of a “nation in arms.” With access to one of the largest populations in Europe and the policy of levée en masse in place, Napoleon sought decisive battles and eventually crippled many European powers with his conquests. It was this experience that ultimately formed Clausewitz’s impressions of war, and the many historical examples found in On War center on Napoleon’s strategies and military insight. Clausewitz’s ultimate argument was that Napoleon could only be defeated if his tactics were adopted by his enemies. So, Clausewitz’s emphasis on military engagements and total destruction of enemy forces is only natural.

What Clausewitz felt he discovered after experiencing the effects of the French Revolution and Napoleonic warfare was the true, uninhibited nature of war. Therefore, On War largely addresses engagements and fighting, without focusing on strategic assessments and preparations of the type one would find at the heart of Chinese militarist Sun Tzu’s The Art of War. For Clausewitz, destruction of enemy forces is the key to victory and the decisive goal to be sought, and the means of achieving this would vary according to the scope of the political objective behind the war. As Clausewitz states, “Since war is not an act of senseless passion but is controlled by its political object, the value of this object must determine the sacrifices to be made for it in magnitude and duration.”

But back to the question at hand. What does Clausewitz’s declaration, “War is a mere continuation of policy by other means,” actually mean in terms of On War itself? As can be implied from above, critics of Clausewitz view this quote as a prescription. War is the only answer to accomplishing political goals, is what such a reading deduces from Clausewitz’s words. But Clausewitz stated this more as a conclusion about the history of war rather than an all-encompassing tactic or rule. He states, “War is no pastime; it is no mere joy in daring and winning, no place for irresponsible enthusiasts…When whole communities go to war—whole peoples, and especially civilized peoples—the reason always lies in some political situation, and the occasion is always due to some political object. War, therefore, is an act of policy.” Here, Clausewitz does not underestimate war and its totalities. Policy, according to Clausewitz, is a combination of rational calculations and choices made to achieve a certain end in politics. But politics, unlike policy, is a chaotic, messy, and uncontrollable construct that often involves extreme emotions. Therefore if the peak of emotions were reached within politics, then rational policy (which would normally use rational means to pursue political ends) would have no alternative but war to achieve the political object. Hence, Clausewitz is not a bloodthirsty warmonger disguised as a philosopher of war. In On War, he simply grounds his ideas of war in reality and experience, to understand the nature of what war is, rather than focusing on a theoretical inquiry on what war ought to be.

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April 13, 2011

Rapporteur’s Report: The Armada

The initial discussion of The Armada focuses on Garrett Mattingly’s language and style, and how it differs greatly from the other historical accounts assigned to the class. Professor Mead remarks that Mattingly is funny and does great things with language, which is how he gets people to pay attention to his writing on strategy. He weaves together literary references, jokes, historical facts and ironic humor, making all the players come alive.

A student asks whether this style of writing add subjectivity to the book. The student mentions a fairly dramatic scene about the execution of Mary Stuart, Queen of Scots as an example of this subjectivity. Professor Mead answers that as a critical reader, one must have the ability to doubt everything. Because Mattingly often talks about what he believes people thought, we have to understand he’s making a lot of assumptions about the people within the book. Mattingly assumes that the players within are smart and know what they’re doing; this may not be correct, but it helps the historical mysteries to become more lucid.

Further discussion of the book reveals that its narrative aspect can lead students to believe that political science—and theories about politics—do not explain much or help us in understanding the full complexity of historical events. But one student remarks that the true narrative function of the book is to highlight grand strategy.

The Spanish Armada (Source: Wikimedia Commons)

Talk then turns to Elizabeth. The class discusses how Elizabeth is like Fabius – she doesn’t allow her opponents large gains, uses delays, and attacks from the back. There is a real similarity between Fabian and Elizabethan tactics. Neither can directly confront the enemy because they might lose, so they try to delay action as much as possible. Professor Mead asks the class what other great thinker espouses these ideas. The answer is Sun Tzu.

The class continues discussing Elizabeth, noting that her personal history needs to be understood in order to analyze her Fabian tactics and general war strategies. She is sensitive about concubines (due to her mother Anne Boleyn’s ignominious death), so executing Mary Stuart is a bitter reality for her. Her mother is killed because of Elizabeth herself; Anne Boleyn promised Henry VIII a male heir to the throne, but instead Elizabeth, a useless female, was born. Thereafter declared a bastard and having lost all of her legitimacy, Elizabeth faces the constant tension of being killed because of the Boleyn household’s links with the Reformation. She herself is not strictly religious, but all of her life she has symbolized the Protestant faith. Her childhood is marred with succession issues and rumors of her being at the center of plots which she has noting to do with. She is to her half-sister Mary what Mary Stuart is to her.

Professor Mead notes that Elizabeth’s survival strategy during Mary’s reign involved delay, avoidance and most important of all, keeping away from commitment to any particular cause or person. She played for high stakes from a place of weakness—and she ultimately survives Mary. It is only natural that Elizabeth continued to rely on this strategy when she was queen; it worked for her before, and it could certainly work again. She would have used this strategy regardless of its wisdom at the time.

A student remarks that Elizabethan strategy was the right move, but that she was careless at times. Distracting Phillip by going to the south of France made sense. But her involvement in the Netherlands and keeping a relationship with Henry of Navarre were both unwise decisions.

Professor Mead then remarks that in operations at sea, a lot of things would have to go wrong for the English to lose. But on land, the English army is not very able. They don’t have good experience with peer competitors, and they lack the ability to put together forces to counter Spain on land. But if England did not put Spain in its place both by land and sea, then Spain would have grown in the next hundreds of years to be stronger than England. If they were to gain control of the Low Countries, they would be able to build up their navy and rule.

Professor Mead notes that this has parallels with many past historical situations. Although Athens was powerful at sea, it underestimated Sparta’s ability to fight on that front. As Sparta gained ground and found more resources, it was ultimately able to win at sea despite losing a number of sea battles. The lesson here is that a state must be able to fight on many fronts, despite weakness in a few, if it wants to deter the enemy for an extended period. Thus, England can’t give up on land because it is possible that they will later lose the sea – this is part of their strategic thought throughout the next 400 years of history. This makes the theatre in the Low Countries very important. England is forced to do something that it doesn’t want to do because the alternative could be worse.

Professor Mead continues, noting that there can be advantages to a contest you can’t win, because just showing up to that contest can still decrease your chances of defeat in the main theatre. It requires you to put money into a black hole, and although Elizabeth begrudged every penny she spent, she had an understanding of this strategic reality. For instance, to keep the Dutch in the war, a strong English presence was required, which allowed the Dutch to keep going. Here Elizabeth got more bang for the buck than it may have appeared at first glance.

Discussion now turns to Philip’s strategy. A student believes that his strategy was very hasty. For instance, communication between the Armada and Parma wasn’t worked out at all, and Philip sent out his fleet too quickly, before a proper strategy could be planned.

This focuses the class upon King Philip’s broader strategy – England played a much smaller role in his planning than Elizabeth believed. He was trying to do two or three things at once. He was both a long and short-term strategist.

First, a look at the Hapsburg strategy is necessary. The motto of the Hapsburg house was, “Others wage war, thou happy Austria, marry.” In other words, the Hapsburgs expand only through inheritance. They have a multigenerational marriage strategy. They inherited the Netherlands by marrying enough daughters into the house of Burgundy so that it would come over to them in time. Much of Europe was still under Salic law, which stated that succession couldn’t pass through a woman. Under this law they were able to create situations in which a Hapsburg was the oldest heir. And Philip II was the husband of Mary. If they had a son, that son would have been the heir to England, Spain and Portugal.

Professor Mead continues: At this point, Philip has just inherited Spain. Although the book rarely discusses it, Phillip’s main enemy is the Ottoman Empire – which has another hundred years before it’s defeated outside of Vienna. Up until the 1700s, the Ottoman Empire was arguably the greatest power in Europe.

Philip’s revenue is coming from Italy. He has a great deal of power in Genoa – banking power. The Genoese are feeding his fleets. He is constantly concerned about how he can maintain that flow of funds. He can get the treasure in, but the Ottoman problem occupies most of his attention. England is simply a small nuisance for Philip, who is playing a long game for control of Europe. He deals with England at this point only because he has a free hand; England doesn’t mean much to him on the grander scale of things, as Philip is the first person to rule a truly global empire. He rules the Philippines, Indonesia, all of Latin America including Brazil, half of North America, and the Cape of Good Hope. Naturally his vision of strategy and opportunities is very different from Elizabeth’s. His biggest enemy is not England but the Muslims: the Omanis, the Mughal empire, the Saffavids, and the Ottomans.

The Spanish also have the experience of suppressing demon worshippers and getting gold. This happens first in Mexico and then in Peru. And by this point they have more gold than anybody in the world. The Spanish have a certain idea of how the world works.

Professor Mead lectures further on Philip. Philip thinks that he understands the English – “I’ve been king of that place.” His knowledge of England is that Catholics and Protestants are at each other’s throats, and the Crown of England is very poor. There is a quarrelsome parliament that doesn’t give Queen the money she wants. Of course they can build ships, but he has a whole list of reasons to underestimate what the English can do. It wasn’t even so clear that England had the best navy at the time, either. Phillip controls one third of the world, so England doesn’t seem like such a large threat.

The class then begins to discuss grand strategy in Libya. Right now, the rebels are retreating and NATO has taken command. Qadhafi’s circle has splintered a bit, but we have also discovered that he has a great deal of gold, which is less vulnerable to banking sanctions and is a reliable source for financing war. That he has recognized this shows he has been planning for a long time.

Students debate what Qadhafi’s next move should be. One says that he must regain control of Benghazi as swiftly as possible. As for now, he has begun putting his armies in cities, and when there are big air raids Arabs are starting to see Western planes bomb Arab cities. He’s using that image to slowly gather support for moving Western forces out of the country. But is Qadhafi toast? It’s anybody’s guess; a student says that because the situation on the ground can change at any moment, Qadhafi is in a very precarious position. But what he can do is attack alliances; like using Turkey to break up NATO or threatening the Arab League. He can also use the identity of the rebels who are fighting him (they just came back from fighting Americans in Afghanistan) to pull America out of the game. He may try to highlight the presence of Islamic radicals amongst the rebels to further ensure America’s withdrawal, but he must do so through a secret channel like Wikileaks to ensure that no one knows the information is coming from him.

What should Obama do at this point? Students are divided—some say he should leave immediately and some say he should stay. If he leaves, the reasons for intervening in the first place will be delegitimized and his image will be tarnished. If he stays, it could drag on for a long time, and there are other revolts in the Middle East (Syria) that he should be more focused on. No conclusions are drawn about Obama except that, as always, he must weigh the costs and benefits of staying in Libya, and choose the most beneficial action—even though it may hurt him in the short term and have a steep political price.

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April 7, 2011

Mattingly’s Masterpiece

When I told my Uncle that I was reading Garrett Mattingly’s The Armada, he said, “Do you know what the biggest mistake of the Spanish Armada was? They left port!” He meant it as a joke, but the assertion that the Armada was doomed before it even set sail is more accurate than not. King Philip of Spain, in the impatience that characterized his nature for many months following the death of Mary Stuart, dispatched a fleet whose ships, guns, and crew simply could not match up with those of its opponent, which enjoyed a crucial advantage in fighting so close to its own shores. Although Mattingly briefly mentions the failure of the Armada to cut off the Ark Royal along the coast of Torbay as one mistake that could conceivably have swung the war in Spain’s favor, he largely shares the opinion that whatever blame is to be assigned for the Spanish defeat should not be placed on Medina Sidonia, the Armada’s commander. With the hastily put together, ill-equipped and under-trained fleet he was given, Sidonia did the best he could. If the general is not to blame, then who is? All the evidence points to King Philip.

Philip could not claim ignorance regarding the state of his fleet; his generals begged him for more time and supplies before and during the war. Compounding the lack of material preparation was a failure to fully think through many critical stages of the conflict, which was equally detrimental to the Spanish mission. For starters, Philip’s insistence on the full mobilization of his fleet during the winter months while it was waiting to reach its full capacity led to the serious deterioration of the ships and crews that were ready. Additionally, the plan to protect Parma’s flotilla as it made its way across the English Channel was critically flawed. The Spanish ships drew deeper than those of its enemy along the Dutch coastline – so much deeper, in fact, that they would be unable to provide any protection for the barges until they were several leagues off the coast. That unguarded interval would prove too dangerous to close, and as a result, Parma’s ships could never have reached the Armada. Here too, however, the King was fully aware of these difficulties, and yet, far from providing any instructions on the matter to his Captain General, he failed even to mention this weakness. When seemingly insurmountable difficulties arose in the campaign, Philip’s message to his generals appears to have been, “I don’t care how you do it, just do it.” What made the King so sure that they could?

The Spanish Armada (Source: Wikimedia Commons)

Philip genuinely believed that Spain, under his rule, was the executor of God’s will on Earth. He was certain that the Spanish were God’s chosen people, whose destiny it was to unite all of Europe under the Catholic faith. In this conception, the interests of Spain and the will of God were one and the same, and every Spanish victory was seen as a triumph of God over the forces of evil. And even for a less pious individual than Philip, the idea that Spain enjoyed a special relationship with history made a lot of sense, for reasons that Mattingly sums up nicely:

“Most important of all was the fact the Spain under Philip had moved from victory to victory. ‘Fate,’ men called it in the sixteenth century, or ‘Divine Providence,’ the irresistible will of God. Centuries later they were to talk about ‘the wave of the future’ or the triumph of objective historical forces, but all they meant really, at either time, was that one success or one failure seems to foreshadow another, because it’s always easier to imagine things going on in the same way than to imagine a change.”

If King Philip was willing to entrust his fortune to God, so too were his commanders, one of whom, when asked if he thought the Spanish would win, replied in the affirmative:

“It’s very simple. It is well known that we fight in God’s cause. So, when we meet the English, God will surely arrange matters so that we can grapple and board them, either by sending some strange freak of weather or, more likely, just by depriving the English of their wits. […] But unless God helps us by a miracle the English, […] will knock us to pieces with their culverins, without our being able to do them any serious hurt. So, we are sailing against England in the confident hope of a miracle.”

It is not impiety to suggest that there are some problems with a strategy predicated on the belief that God will intervene where the strategy would ordinarily fail. This is a lesson King Philip learns the hard way, when he later remarks, “It is impiety, and almost blasphemy, to presume to know the will of God. It comes from the sin of pride. Even kings […] must submit to being used by God’s will without knowing what it is. They must never seek to use it.” Moreover, this lack of strategic planning had the adverse effect of convincing the Duke of Parma that victory could not be achieved; as a result, he carried out his duties half-heartedly, going through the motions without truly preparing for battle. One could argue, perhaps, that Parma was truly a believer, and, like Philip, fully expected God to arrange things in his favor. But this is a stretch, and even if true would only further serve the point: faith in Providence is not a strategy—it is a gamble.

When I was about four years old, somewhere between The Count of Monte Cristo and a biography of Hitler, my father read me The Armada. I have remembered very little from these books, and from The Armada in particular I could remember nothing at all, save for the name of my favorite protagonist—Sir Francis Drake. This early knowledge is admittedly a small source of pride for me, if simply because the only Drake known to most of my generation is the Canadian “Degrassi” star turned hip-hop artist, the lyrical dynamo who so famously exclaims, “I know way to many people here right now that I didn’t know last year—who the [heck] are ya’ll?” (Sir Francis would commend the latter Drake on such a healthy distrust of those around him). But I digress. What was interesting to me, the second time around, is that even in the midst of characters whose decisions had considerably more effect on the outcome of the war, particularly Queen Elizabeth, King Phillip, Lord Admiral Howard and General Sidonia, it is Vice-Admiral Drake who shines the brightest. All throughout Europe in the lead-up to the war, people, “were coming to speak of the naval war between Spain and England as if it were a personal duel between King Philip and Francis Drake. […] Later, when the navies of England and Spain were at grips in the Channel, Germans and Frenchmen, Spaniards and Italians wrote as if the English fleet were merely and extension of Drake’s person […] just as if it the queen’s fleet had no other admiral, and indeed as if it were not the queen’s fleet at all.”

Immediately after the war, the English grumbled about the indecisiveness of the result, and attributed whatever victory had been achieved to Drake rather than Lord Admiral Howard. Though more recent accounts such as Mattingly’s stress that “this was Howard’s war, and he won it,” Drake remains the war’s most colorful figure, and for some, its most iconic. It is Drake’s dynamic persona that leaves such a lasting impression—a fusion of staggering boldness and risible peculiarity. His disdain for the traditions of English naval procedure and etiquette and his willingness to “go it alone” helped make him a maverick in his day. Gruff, daring, and (to the delight of the reader) syntactically challenged, Drake is a character not easily forgotten. It did help, of course, that he pulled off some daring victories, at times bringing the battle right to the Spanish harbors, and he had the remarkable ability (or luck) to come upon and seize many valuable prizes at sea.

Sir Francis Drake (Source: Wikimedia Commons)

Mattingly’s portrayal of Drake is exemplary of his novelistic flair. He does great justice to all his characters, lending each a detailed and lively depiction to imbue the reader with a humanized understanding of their thinking and motivations. Mattingly’s account is masterfully crafted; it is a historical telling of the highest quality. The author is thorough but never boring. Like many novelists, he follows one chain of events for a while, and then circles back to an earlier date to track the same events from another perspective. All the while, the reader is comfortable and entertained, and would be none the more contented to read a great work of fiction. In this, Mattingly does a great service to the work of historians; he roundly dispels any notion that the facts need to be stretched or dishonestly embellished for the readers’ enjoyment.

That is not to say that a historian need only present the facts to make the story worth reading. It is the way that Mattingly puts the pieces together—like a detective solving a mystery—that make the story so compelling. He doesn’t matter-of-factly state things he doesn’t know; he uses reason and logic to propose what is, in his opinion, most likely the case. Any writer of non-fiction should be inspired by this author’s ability to pick through the inconsistencies and mistaken assumptions of previous historical accounts and from there conjecture what in fact is more likely to have happened. One comes away from The Armada with a feeling that they have turned over every stone and seen the puzzle put together with nearly all of its pieces in place and accounted for. I say “nearly” because, just as Mattingly can make his best guesses at what transpired several centuries ago, so can we.

This can be seen in Mattingly’s description of a confrontation between Henry III of France and a group of Parisians. In the tense standoff between the guards of Henry the III and the citizens of Paris on May 12, 1588, it was the shooting of a non-combatant—a shopkeeper—that ignited the violence. Mattingly leaves open the question of who fired the first shot, but by employing some basic logic we can say that it was more likely fired by a Leaguer or a citizen than by one of the guards. The guards were in the process of carefully withdrawing to the Louvre, and they were under strict orders against engaging in any violence against the citizens. The citizens, meanwhile, were eager for a fight, and the Leaguers knew that “the king might have to be prodded into some rash act of violence which would incite a popular uprising.” Seeing the guards retreating peacefully to the Louvre, the Leaguers probably felt like a window was closing. They needed to do something to spark the violence, and the apparent killing of a shopkeeper might provide the incitement they needed.  No one would suspect the Leaguers guilt in the murder. This is just a conjecture, but it is plausible, and certainly more devious actions have been taken in war.

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April 2, 2011

Stratblog: The Virtues of Machiavelli

Niccolo Machiavelli is one of those rare writers so well known that his name has become an adjective; ‘Machiavellian’ means crafty and ruthless.  And over the centuries, Machiavelli’s most famous book, The Prince, has vexed moralists for its seeming defiance of all moral laws.

The ruler, Machiavelli tells us, must not just learn to do good; he must learn to do evil — and learn to do it well.  It is better, he tells us, to be feared than to be loved.  A ruler must not be afraid to commit atrocities — but he must commit them at the right time so that they will serve their intended purpose.  It is wise to break promises to the weak, and often necessary for a successful ruler to lie.  It is useless to think of wars as just or unjust — it is only necessary to know when wars can bring success.

Machiavelli has been a scandal for almost 500 years — a shocking contradiction at the heart of the western canon.  A long moral and philosophical tradition going back to the ancient Hebrews and Greeks insists on the opposite: that to do good is to do well.  God will bless those who deal justly and punish those who mistreat their fellow beings.

Since Aristotle tutored Alexander of Macedon, the wise have counseled the great to be good.  Machiavelli says that is all balderdash, and counsels rulers to be devious and ruthless rather than honorable and fair.  He is so shocking that we can’t quite make our peace with him — but also too smart to ignore.

Today, the shadow of Machiavelli hangs over American foreign policy debates.  Wilsonians generally believe that one must do good to do well.  If we want to build a world of law abiding nations that respect human rights, we must set an example.  We cannot break the laws of nations to rid ourselves of people like Saddam Hussein, Muammar Gaddafi and Mahmoud Ahmadinejad.

Our CIA must not assassinate foreign rulers.  We cannot keep our enemies prisoner in violation of the laws.  We cannot lie or bribe; we must be better than those we fight.

Machiavelli would not agree.  While we should not do any of these things gratuitously, there might be times when we should not only do these things, but not be ashamed to have it known that we did them.  The mullahs of Iran will not love us no matter what we do; perhaps it would be healthy for them to fear us.  The firebombings of Tokyo were an atrocity in World War Two; we have had peace with Japan ever since.

Machiavelli is scandalous not simply because his advice runs so counter to our highest ideals; he is scandalous because he is so difficult to refute.  His analysis of human nature is so clear and so intuitively sensible, the examples he draws from history are so numerous and so convincing, that his viewpoint cannot be dismissed.

Yet precisely because he is so morally shocking, it is sometimes difficult for students to grasp how subtle his thought really was.  In the grand strategy course at Bard, I asked the students to read Niccolo’s Smile, a biography of Machiavelli by Maurizio Viroli, alongside The Prince.  I wanted them to see Machiavelli’s political advice in the context of his life as a way for them to deepen their understanding of the contradictions and cross currents in his thought.

Niccolo Machiavelli (Wikimedia)

The historical Machiavelli was no cynic, or rather he was only normally cynical by Italian standards.  At heart he was a patriotic idealist.  He was loyal to the idea of Florence as a republic, and he was loyal to the vision of a united Italy.  He believed that the root cause of Italy’s weakness in his time was the decadence of her people and their leaders.  (Then as now Italy was an extraordinary country filled with extraordinary people — and suffered from worse than mediocre political leadership.)  He contrasted the civic virtue of the ancient Romans with the shortsighted selfishness of his contemporaries; he yearned for the day when Italy, united and free, would exhibit the virtues that once made her the mistress and the envy of the world.  He was prepared to, and did, make serious personal sacrifices for the sake of his values.  Machiavelli was not a Machiavellian.

The Prince he sought was a man who would use whatever means it took to liberate and unify Italy, but the goal of that longed-for Prince was not his own power and glory.  Machiavelli did not believe in power for power’s sake.  He believed that the greatest rulers were the ones like Moses, Cyrus, Lycurgus and Solon who not only ruled a people but gave them laws and institutions that made their peoples great.  His Prince would be an ‘armed prophet’, a lawgiver, who would do for the Italians what Cyrus did for the ancient Persians, or Moses for the Jews.

Cyrus the Great (Wikimedia)

The values in which Machiavelli believed were classical rather than Christian.  Machiavelli, a son of the Renaissance, looked to the civic virtues of the ancient Romans and Greeks as the qualities that could preserve the freedom and the dignity of a people.  Machiavelli’s goal in writing The Prince was not to persuade all Italians to disregard the normal laws of morality; it was to equip a ruler to end the state of anarchy, chaos and foreign oppression that was forcing so many Italians to live and think in Machiavellian ways.

A successful Machiavellian prince would make it unnecessary for his people to live Machiavellian lives by ensuring their security — and he would put in place institutions and laws that would keep them behaving virtuously into the future.

Machiavelli thinks a lot like Abraham Lincoln, who suspended habeas corpus during the Civil War.  I am fighting, Lincoln said, to preserve the Constitution.  In order to save the whole thing, I may temporarily need to violate one small piece of it.  But would I be more faithful to my oath if I let the whole Constitution go down to defeat for the sake of preserving one of its clauses?

Machiavelli is not a prophet of nihilism.  His Prince (unlike Nietzsche’s) isn’t fighting simply for power.  He is fighting to for the right and the ability to build a state and to become a lawgiver.

The moral question Machiavelli poses isn’t that of whether power is its own justification.  Machiavelli forces us to think about two somewhat different questions: the relationship between means and ends, and the relationship between republican civic virtue and Christian values.

The ends and means debate is a familiar one.  How many eggs can we break to make an omelet?  How many clauses of the Constitution can we put into abeyance (and for how long) in order to preserve the Union?

If we accept Machiavelli’s viewpoint that some omelets are worth the sacrifice, then we come to his second teaching: that if we are to break eggs, we should break them thoroughly and well.  There are rules that can help us do evil effectively, and if we are going to do evil at all, we might as well do it in the smartest possible way.  To operate in the kitchen of history, we need to be dispassionate and objective: to commit our crimes in cold blooded calculation rather than in a frenzy of passion.

As one of my dorm masters in Pundit High used to tell his charges, “Boys, be good.  But if you can’t be good, be clever.”  This is timeless advice that the world’s teenagers still need.

The other moral question that Machiavelli puts on the table, the relationship between civic and Christian virtue, is an issue that haunts the Christian world.  Unlike Moses and Mohammed, Jesus was what Machiavelli would call an ‘unarmed prophet’.  “My kingdom is not of this earth,” said Jesus, and he rebuked the disciple who tried to defend him by force when the police came to arrest him in the garden of Gethsemane.  Jesus didn’t build a state, he didn’t negotiate with foreign powers, and during his lifetime his followers never tried to organize themselves into anything like a political society.  Many of the problems that perplex diplomats and policy makers simply never came up for Jesus and the early church.

Religion teaches Christians that we ought to follow Jesus and the Sermon on the Mount, but it is very hard to square that teaching with the necessities of international politics.  It is not even easy to square it with the kind of driving ambition and tactical ruthlessness required for a successful political career in a democratic society.  The teachings of Christ might persuade someone to avoid a political career; they offer only very incomplete guidance about how leaders should operate.

The civic values of the western tradition, by contrast, are heavily focused on the virtues that make nations great: patriotism, military and political courage, incorruptibility, a capability for ruthless action for the common good.  There is some overlap between these virtues and the Christian ones, but the two sources of moral inspiration on which our culture has historically drawn are often at odds with each other.

The relationship of what might be called the pragmatic virtues of the civic republican tradition can never be totally reconciled with the otherworldly and transcendent teachings of Christ, and each person and each society must negotiate that tricky terrain as best they can.

Like so many of the great strategic thinkers, Machiavelli reminds us that we do not live in a closed and predictable universe.  There are times when important and valuable goals cannot be reached without the use of what moralists call evil.  It is not possible for the majority of the people to live safely in an ordered society that promotes and rewards moral behavior unless the ruler does whatever it takes to protect them from external enemies and to keep the peace at home.

What should ambitious young Americans take away from Machiavelli?  The unrealistically high minded would say “Nothing at all.”  The cheap cynics will say “Follow all of his advice, but don’t tell people that is what you are doing.”  In the spirit of Via Meadia, I would suggest a middle course.

Unlike the Italy of Machiavelli’s day, America does not need to be forcibly reunited.  We have our laws and, ragged and frayed as they are, we still have some shadows of the civic virtues that enabled our predecessors to rise as they did.  We do not need a Machiavellian Prince to give us a state at home.  Though good people may need to cut a few corners in the contest for political power, there is no need to repeat Cesare Borgia’s performance and leave dismembered bodies of unpopular henchmen next to butcher’s blocks in the public square — tempting though that course of action can sometimes be.

An American Prince needs to conserve and perhaps to regenerate an existing state, rather than found a new one.  Respect for the laws and the customs that have made us rich and free is enjoined upon those who would seek to lead a state like ours — just as Machiavelli praised the ancient Romans who built up their Republic and criticized those whose greed and ambition contributed to its ruin.

Should external or internal enemies seek to destroy our Republic, Machiavelli would counsel our Prince to do what it takes — but again as far as possible respecting the mores and laws of the land.  When the danger is sufficiently grave — as during the Civil War when one third of the nation was in open revolt — an American president can and should do whatever it takes.  But the legitimate leader of an established state, in Machiavelli’s view, has more to gain by at least a show of compliance with hallowed laws.

Internationally, I suspect that a modern Machiavelli would also offer an American president advice different from that he gave to an aspiring ruler of Italy.  Italy was weak and divided; its enemies were ruthless and strong.  To have a prayer of prevailing against the ambitions of great kingdoms like Spain and France, the Prince Machiavelli hoped for would first have to conquer and unify the squabbling Italian city states.  In the nature of things this Prince would have to play his enemies off against one another, to crush dissent here and raise it there, to kiss the Pope while plotting to betray him, and make both France and Spain at various times see him as an ally.

President Obama faces many problems in today’s world, but his situation differs fundamentally from that of Machiavelli’s Prince.  Obama is defending an existing great power; the Prince would have to establish a new one.  Obama inherits a network of global alliances and relationships; Machiavelli’s Prince would have to upset the existing international order and thwart the ambitions of the greatest kings of his day.

America’s power in the world rests partly on our military strength and the belief of others that we can and will use it.  It also rests on the widespread belief that, whatever our faults, American power is preferable to whatever would replace it.  On the one hand, others respect us because we have a history of summoning the force to crush anybody who tries to defeat us.  On the other hand, people respect us because we generally behave in predictable and conservative ways, promoting the rise of a global system of commerce and security that works reasonably well for other countries around the world.

From an Machiavellian perspective, an American president needs to be more respectable than an Italian prince.  That doesn’t mean that he should abstain from acting ruthlessly when the country requires it, but in a different situation and with a larger set of relationships to manage, the legitimate ruler of an established power will not lightly undermine the laws and customs on which his (or her) power rests.

Part of Machiavelli’s genius is his ability to understand that differently circumstanced rulers need to follow different policies.  A ruler who has just conquered another city cannot behave in the same way as a hereditary prince with centuries of tradition behind him.  A weak state must conduct a different kind of policy than a strong one; a city without allies will have to behave differently from a city that has them.

Like the other authors we’ve been reading this semester, Machiavelli doesn’t lay out a precise rule book to be followed at all times.  Like Sun Tzu, he seeks to shock us into a sharper awareness.  Like Thucydides and Livy, he is actually something of a moralist, believing that in the long run, virtue and liberty are ultimately connected with power.  And like all of these authors, he urges us to pay attention, and reminds us that the costs of strategic failure are incalculably high.

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March 21, 2011

Strategic Lessons From Hannibal’s War

With the world melting down and the Bard semester heating up, I’ve fallen behind in my grand strategy posts; apologies to all and I hope to catch up with a post next week (during Bard’s spring break) on Machiavelli. But today’s business is still the Second Punic War, the conflict between Carthage and Rome that engulfed most of the Mediterranean world in what would prove to be the most important war in the history of what would, thanks to Rome’s victory, one day become western civilization.

In the last post I wrote about how Rome had a grand strategy that was bigger and deeper than tactical questions like where you put your cavalry and your Balearic slingers in the battle.  It was a strategy of state construction and institution building.  Carthage could defeat Roman armies in Italy, Gaul and Spain, massacring troops, capturing standards and killing consuls.  But Rome could always produce more — even coming up with a third Scipio after two successful generals of that family were killed in Spain.

This is clearly one of the strengths that the British and the Americans brought to the last three hundred years of world history in which we’ve established a global hegemony as strong and as influential as the great empires of old.  There was a social and an economic resilience to the two English speaking great powers of the modern world that enabled them to outlast competitors like Louis XIV, Napoleon, Hitler and the Soviet Union.  “England loses every battle but the last,” they used to say.  Hannibal and Napoleon (and for that matter Robert E. Lee) were brilliant commanders, but their brilliance could not overcome the deeply rooted institutional and economic disadvantages they faced.

More than resilience, there was something about the Anglo-American world that kept it at the forefront of technology and culture.  I’ve written about this in God and Gold; it’s been easier for the English speaking world to adapt to and take advantage of capitalism than for cultures like Russia’s.  Our political institutions are more flexible, our culture less threatened by change, and our people more willing to put up with the inconveniences and upheavals that rapid capitalist development entails.

There are other points of contact between the Punic War and the modern era.  One is that the Punic War came at a time when the geopolitical center of gravity was shifting.  Historically the eastern Mediterranean had been the home of civilization and therefore of civilization’s constant companion: war.  The international system of the Levant was centuries old by the time of Hannibal.  Three great empires in five hundred years — Assyria, Babylon, Persia — converted their mastery of the fertile delta into hegemonic power throughout the region.  The wars between the Greek city states and the Persian Empire that Herodotus describes, as well as the Peloponnesian War, were centered in the Aegean Sea at the far eastern end of the Mediterranean. Alexander’s conquest of Persia and Egypt, and the subsequent division of his empire into squabbling successor states,  confirmed the idea that the Levant was a kind of self contained geopolitical unit and to master this was to master the known world.

But by the time of the Punic Wars when Carthage and Rome fought for mastery of the Mediterranean world, the old power centers no longer seemed to matter.  Athens and Sparta were inconsiderable powers in the new world order of Hannibal’s war; even Macedonia’s intervention in the war was of relatively minor importance.  Syracuse was the only major Greek city to play a significant role in the Punic Wars, and even Syracuse could only choose to ally itself with one of the two leading powers — King Hiero was Rome’s loyal sidekick, not an independent actor.

The great battles of the Punic Wars were fought in places Thucydides did not know much about: Spain, Portugal, North Africa, Gaul and Italy.  Greece was an afterthought in the Punic Wars, the Levant a spectator as its fate was decided in the west.

Roman and Carthaginian dominions on the eve of the Second Punic War (Wikimedia)

Change could be quick.  After its defeat in the First Punic War, Carthage rebuilt its fortunes by developing a new economic and political base in Spain.  In 241 BC Carthage controlled a narrow strip of southern Spain; by the outbreak of the Second Punic War in 218 BC, much of modern Spain had been brought into the Carthaginian empire and both Carthaginian and Roman forces would engage in battles as far afield as modern Portugal.

The booming economic growth in the western Mediterranean created a new political situation as new trade routes, new cities and new sources of minerals transformed the region.   The East was filled with old powers and stable economies; the west would be dominated by either Carthage or Rome, and the winner would enjoy economic prosperity and security, and  those advantages would enable the dominant power in the west to play off its eastern rivals against one another.  Once Rome had defeated Carthage, it was only a matter of time before the entire Mediterranean coast fell under its sway.

At the time, this meant that whoever controlled Italy would control the Mediterranean world.  Italy faces both east and west; its cities and people had long participated in the Greek economy, but it was also well placed to participate in the economic boom associated with the opening of the west.

Hannibal understood this.  His strategy in the war was to unite everyone worried about Rome’s rising power into a grand global coalition.  He hoped that by leading an army into Italy and defeating Rome on its home ground, he could attract the Greek city states and Rome’s fallen Italian rivals into the coalition.  He reached out to the Macedonians with an offer of alliance, and sought to bring the Gallic tribes into the war.

He lost the war where he won so many victories: Italy.  The problem wasn’t, I think, as many have written: that the Carthaginians refused to resupply him by sea.  That was an obstacle.  His real problem was that he was unable to organize an effective power bloc of anti-Roman forces in Italy itself.  Once the myth of Roman invincibility had been shattered by a series of epochal Carthaginian victories from the Lombard plain down to Apulia, many of Rome’s Italian allies and subjects defected to Hannibal.

But to Hannibal’s horror, these new allies weakened rather than strengthened him.  The defection of the wealthy city state of Capua shook Rome politically, but far from providing Hannibal with reinforcements that could help him beat Rome, Capua turned into a strategic liability.  Hannibal had to protect Capua against Roman revenge or watch all his new allies return to their former allegiance.  In the same way, even the fierce Samnites –  Rome’s most determined antagonists of old — wanted Hannibal to protect them rather than help him beat Rome.

Hannibal hoped, it appears, that after the annihilating victory at Cannae, brave Italian legions would stream to his banner from all over the peninsula, and he could lead a huge army for the bitter and difficult siege of Rome itself.  And much of Italy did flock to his banners — but his new allies were seeking his protection, not adding to his strength. As the war dragged on, Hannibal lost his freedom of action.  By attacking one or another of his new allies, Rome could force Hannibal onto the defensive, on ground and at times of its choosing.  Hannibal’s military and political triumphs thrust him into a defensive struggle which he could not win.

This is what Fabius understood and seized on: Hannibal could not win a long war against Rome.  Fabius wasn’t just aiming to keep Roman armies from destruction by avoiding battle with Hannibal — he could have accomplished that much by sitting behind Rome’s walls.  The continuing presence of Roman armies shadowing Hannibal not only annoyed and harassed Hannibal and gradually degraded his army; it kept Hannibal from establishing a secure zone of power outside Rome’s control and gave the Romans a continuing ability to harass and disrupt trade and traffic from allies in revolt.

It seems that the war had a much deeper impact on the Italian economy than could be accounted for simply by the destruction of battles and the ravages of armies.  Under Roman rule, Italy had become something of a common market, with people and goods able to move freely.  Under Roman naval protection, the ports were able to trade profitably with the east and the west. The disruption of these trade patterns and the radical insecurity that resulted from the fragmentation of Italy as cities broke away from Rome surely created great hardship and reduced the revenues available for self defense or to support Hannibal’s war effort.  That the end of the Pax Romana meant insecurity and want did not do much for Hannibal’s political goals: the longer Italy experienced the miseries of Hannibal’s war, the more benign Roman rule began to seem.  It is not at all clear that more reinforcements from Carthage could have changed this basic equation.

Hannibal was two thirds right: Italy was the key to world power in the Mediterranean and many of Rome’s allies and clients would defect if they believed that Rome could be defeated.  But he was wrong that his army, even with aid from Italian city-states, could provide the security and prosperity that could build a lasting alternative to Roman control. He could win victory after victory yet never win the war.

An 1890 print by French artist Henri-Paul Motte, depicting Roman and Carthaginian forces in the Battle of Zama, the decisive final battle of the Second Punic War (Wikimedia)

The next writer in our course, Machiavelli, lived at another time when the geographical center of world political and military power was in flux.  The discoveries of Columbus, and the trade routes established around the Cape of Good Hope to Asia and across the Atlantic to the Americas, turned the Mediterranean world from the center of European culture and trade — and the major theater of war — into a sideshow.  The economies of its rich city states and empires — Venice, Genoa, Florence, the Ottoman Empire and even Spain — fell into decline.  Italy became the plaything of foreign powers, like ancient Greece in the centuries after Alexander.

Machiavelli was haunted by the contrast between old Roman times when Italy was united  and his own day when foreign armies ranged freely and murderously up and down the peninsula.  A united Italy was once able to command the destinies of the world; in Machiavelli’s time Italy could not muster the forces required to unite.

Once again today we are living through a geographical shift in the world’s center of gravity.  This time the shift is from Europe and the Atlantic toward Asia and the Pacific.  The great European powers whose exploits ring down the centuries of modern history are now secondary powers — as Athens and Sparta were at the time of Hannibal, and as Florence and Venice were in the time of Machiavelli.

The question Americans naturally ask is what does that mean for us?  Are we also sinking toward relative insignificance?

My own guess is that we aren’t.  Just as the westward shift of the Mediterranean world benefited Italy at the time of the Punic Wars, the shift to the Pacific may benefit the United States.  Our position in the western hemisphere — despite the rise of Brazil — remains very much like Rome’s position in Italy.  The decline of the European powers means that no future US president will face the problems Franklin Roosevelt did, when the US was simultaneously menaced by hostile great powers in Europe and Asia.  Even Russia is no longer capable of mounting a serious challenge to America’s alliances in Europe.

Meanwhile in Asia, any potential challenger to the American world position must worry about an unquiet back yard.  Neither India nor China wants its rival to emerge as the only great power in Asia; Japan, Australia, Vietnam and Indonesia also want the balance kept.  The United States, free from nagging concerns about great power challenges in Europe, has a relatively free hand in the Pacific.

None of this guarantees either global stability or American pre-eminence in the twenty-first century.  But it suggests that the tides of history may still be flowing in our favor, and that America will not soon be moving to a retirement community for former great powers.

Posted in Livy | 5 Comments
March 10, 2011

Machiavelli and Modern Civil Society

The main theory behind The Prince is a dramatic departure from previously held beliefs concerning morality in politics. Before Machiavelli, princes and heads of state were expected to act out of morality and the understanding that good begets good and is therefore sanctioned by God. Machiavelli presented a new, much more cynical view of the purpose of political movements: they maintain power once it is won, and politicians should utilize whatever methods necessary to this end. He emphasized that the ends very much justify the means in politics, and strongly encouraged politicians to appear good instead of actually being good, because seeming good allows one to pursue one’s own agenda while maintaining the trust of the constituency. The main struggle in politics, then, is that between the prince and his people, as he battles to maintain power against a public that may not necessarily agree with his politics or methods.

Portrait of Niccolo Machiavelli, by Santi di Tito (Wikimedia)

The Prince, therefore, is a manual on how to manipulate and deceive the common people, and much of this rests on the maintenance of a happy civil society. Machiavelli warns that the prince who ignores or openly abuses the people by taking their land, taxing them unfairly, or misusing their military resources runs the distinct risk of being ousted.  These revolutionary challenges justify deceiving the public, because if politics were run entirely to keep the citizens happy there would be no room for national improvement, much less the personal desires of the prince. Therefore, Machiavelli encourages the prince to engage civil society on a number of fronts, from arbitrating national issues and encouraging private enterprise to reinforcing the presence of the Church in community. He even goes so far as to recommend that, “He should at suitable times of the year keep the people occupied with festivals and spectacles” (91).

Unfortunately for modern politicians, this method of courting the public relies heavily on subterfuge and secrecy, which is no longer reliable. With the incredible reach of the media, politicians run the risk of being destroyed by their own methods of manipulation, as the public is now much less forgiving of the prince that forgoes the truth for his own gains. Transparency now plays a roll Machiavelli could never have foreseen, with private news outlets, international news coverage and the omnipresence of the internet keeping wayward politicians and dictators in check. The scandals of Wikileaks and Watergate both demonstrated how much modern civil society dislikes being lied to, and the presence of a leader who seems good without actually being good just adds insult to injury. In 2004, when the atrocities perpetrated at Abu Ghraib first went public, one of the main sources of the public’s ire was the constant insistence by the Bush administration that the War on Terror was morally praiseworthy. The White House fought to maintain a pristine example of American idealism while every day details were leaked of appalling crimes being perpetrated by members of the military. In the end, when the administration was forced to face the music and admit its part in the scandal, the American public viewed the entire regime as amoral, deceitful and out of touch, a reputation it never entirely recovered from.

Machiavelli would be flabbergasted if he could witness the thirst for information, and indeed intrigue, that now controls the media and civil society as a whole. If a Machiavellian prince wants to practice his subterfuges now, he’s going to have to be good at it.

Posted in Machiavelli | 2 Comments