| Author: | LEON MACCAS | ISBN: | 1230002420363 |
| Publisher: | Jwarlal | Publication: | July 10, 2018 |
| Imprint: | Language: | English |
| Author: | LEON MACCAS |
| ISBN: | 1230002420363 |
| Publisher: | Jwarlal |
| Publication: | July 10, 2018 |
| Imprint: | |
| Language: | English |
Eternal peace is a chimera. Whatever pains we may take to avoid war, there always comes a moment when tradition and interest, passion and affection clash and bring to pass the shock which we desired to avoid, a shock which, in the conditions within which civilisation evolves, appears not merely inevitable, but salutary. So we see that philosophers and historians have generally spoken of war as a necessary evil.
But just because of the services which war is called upon to render at certain times, it is important not to keep it apart from all the wholesome, righteous and moral ideas disseminated by civilisation, some of which are an age-long gain to society. The evils which war brings with it must be reduced as much as possible. A state of war, disastrous in itself, must be made subject to laws, approved by righteousness and morality, laws which experience has shown to be practicable and salutary.
These laws are in effect the international conscience of civilised nations. They are the laws of humanity. In every case where military necessity is not absolutely involved, the nations demand that these laws should be set in motion. To reduce the enemy to[2] impotence; to make it impossible for him to resist, is the aim of belligerents: but to attain that end there is no need to disown humanity. A war humanely conducted may be speedily brought to an end. Often, even, it attains its end more quickly by declining to exasperate the enemy and by conciliating opinion. On the other hand, by resorting to terrorism and attacking the enemy’s dearest, most cherished and most sacred possessions—the lives of non-combatants, private property, works of science and art, the good name of families, religion—you renew his power of resistance, increase his moral strength, and infuse into him the spirit of hatred and vengeance.
German Military Writers’ Theory of War
German military writers have paid no attention to that. In the picture which they have drawn of force, they have left no room for justice and moderation, which alone make it worthy of respect and bring about lasting results. The triumph, such as it is, of violence, bounds their whole horizon. Clausewitz, an author who has the ear of Germany, writes, “War knows only one means: force. There is no other: it is destruction, wounds, death, and this resort to brutal force is absolutely imperative. As for that right of nations, about which its advocates talk so much, it imposes on the purpose and right of war merely insignificant and, so to speak, negligible, restrictions. In war every idea of humanity is a blunder, a dangerous absurdity. The violence and brutality of combat admit no kind of limitation.”
Eternal peace is a chimera. Whatever pains we may take to avoid war, there always comes a moment when tradition and interest, passion and affection clash and bring to pass the shock which we desired to avoid, a shock which, in the conditions within which civilisation evolves, appears not merely inevitable, but salutary. So we see that philosophers and historians have generally spoken of war as a necessary evil.
But just because of the services which war is called upon to render at certain times, it is important not to keep it apart from all the wholesome, righteous and moral ideas disseminated by civilisation, some of which are an age-long gain to society. The evils which war brings with it must be reduced as much as possible. A state of war, disastrous in itself, must be made subject to laws, approved by righteousness and morality, laws which experience has shown to be practicable and salutary.
These laws are in effect the international conscience of civilised nations. They are the laws of humanity. In every case where military necessity is not absolutely involved, the nations demand that these laws should be set in motion. To reduce the enemy to[2] impotence; to make it impossible for him to resist, is the aim of belligerents: but to attain that end there is no need to disown humanity. A war humanely conducted may be speedily brought to an end. Often, even, it attains its end more quickly by declining to exasperate the enemy and by conciliating opinion. On the other hand, by resorting to terrorism and attacking the enemy’s dearest, most cherished and most sacred possessions—the lives of non-combatants, private property, works of science and art, the good name of families, religion—you renew his power of resistance, increase his moral strength, and infuse into him the spirit of hatred and vengeance.
German Military Writers’ Theory of War
German military writers have paid no attention to that. In the picture which they have drawn of force, they have left no room for justice and moderation, which alone make it worthy of respect and bring about lasting results. The triumph, such as it is, of violence, bounds their whole horizon. Clausewitz, an author who has the ear of Germany, writes, “War knows only one means: force. There is no other: it is destruction, wounds, death, and this resort to brutal force is absolutely imperative. As for that right of nations, about which its advocates talk so much, it imposes on the purpose and right of war merely insignificant and, so to speak, negligible, restrictions. In war every idea of humanity is a blunder, a dangerous absurdity. The violence and brutality of combat admit no kind of limitation.”
