NOTE: This version of Clausewitz's On War is the long-obsolete J.J. Graham translation published in London in 1873. The 1976/84 Howard/Paret version is the  standard translation today.

 

Chapter II

Absolute and Real War

THE Plan of the War comprehends the whole Military Act; through it that Act becomes a whole, which must have one final determinate object, in which all particular objects must become absorbed. No war is commenced, or, at least, no war should be commenced, if people acted wisely, without saying to themselves, What is to be attained by and in the same; the first is the final object; the other is the intermediate aim. By this chief consideration the whole course of the war is prescribed, the extent of the means and the measure of energy are determined; its influence manifests itself down to the smallest organ of action.

We said, in the first chapter, that the overthrow of the enemy is the natural end of the act of War; and that if we would keep within the strictly philosophical limits of the idea, there can be no other in reality.

As this idea must apply to both the belligerent parties, it must follow, that there can be no suspension in the Military Act, and peace cannot take place until one or other of the parties concerned is overthrown.

In the chapter on the suspension of the Belligerent Act, we have shown how the simple principle of hostility applied to its embodiment, man, and all circumstances out of which it makes a war, is subject to checks and modifications from causes which are inherent in the apparatus of war.

But this modification is not nearly sufficient to carry us from the original conception of War to the concrete form in which it almost everywhere appears. Most wars appear only as an angry feeling on both sides, under the influence of which, each side takes up arms to protect himself, and to put his adversary in fear, and—when opportunity offers, to strike a blow. They are, therefore, not like mutually destructive elements brought into collision, but like tensions of two elements still apart which discharge themselves in small partial shocks.

But what is now the non-conducting medium which hinders the complete discharge? Why is the philosophical conception not satisfied? That medium consists in the number of interests, forces, and circumstances of various kinds, in the existence of the State, which are affected by the war, and through the infinite ramifications of which the logical consequence cannot be carried out as it would on the simple threads of a few conclusions; in this labyrinth it sticks fast, and man, who in great things as well as in small, usually acts more on the impulse of ideas and feelings, than according to strictly logical conclusions, is hardly conscious of his confusion, unsteadiness of purpose, and inconsistency.

But if the intelligence by which the war is decreed, could even go over all these things relating to the war, without for a moment losing sight of its aim, still all the other intelligences in the State which are concerned may not be able to do the same; thus an opposition arises, and with that comes the necessity for a force capable of overcoming the inertia of the whole mass—a force which is seldom forthcoming to the full.

This inconsistency takes place on one or other of the two sides, or it may be on both sides, and becomes the cause of the war being something quite different to what it should be, according to the conception of it—a half and half production, a thing without a perfect inner cohesion.

This is how we find it almost everywhere, and we might doubt whether our notion of its absolute character or nature was founded in reality, if we had not seen real warfare make its appearence in this absolute completeness just in our own times. After a short introduction performed by the French Revolution, the impetuous Buonaparte quickly brought it to this point Under him it was carried on without slackening for a moment until the enemy was prostrated, and the counter stroke followed almost with as little remission. Is it not natural and necessary that this phenomenon should lead us back to the original conception of war with all its rigorous deductions?

Shall we now rest satisfied with this idea, and judge of all wars according to it, however much they may differ from it,—deduce from it all the requirements of theory?

We must decide upon this point, for we can say nothing trustworthy on the Plan of War until we have made up our minds whether war should only be of this kind, or whether it may be of another kind.

If we give an affirmative to the first, then our Theory will be, in all respects, nearer to the necessary, it will be a clearer and more settled thing. But what should we say then of all wars since those of Alexander up to the time of Buonaparte, if we except some campaigns of the Romans? We should have to reject them in a lump, and yet we cannot, perhaps, do so without being ashamed of our presumption. But an additional evil is, that we must say to ourselves, that in the next ten years there may perhaps be a war of that same kind again, in spite of our Theory; and that this Theory, with a rigorous logic, is still quite powerless against the force of circumstances. We must, therefore, decide to construe war as it is to be, and not from pure conception, but by allowing room for everything of a foreign nature which mixes up with it and fastens itself upon it—all the natural inertia and friction of its parts, the whole of the inconsistency, the vagueness and hesitation (or timidity) of the human mind: we shall have to grasp the idea that war, and the form which we give it, proceeds from ideas, feelings, and circumstances, which dominate for the moment; indeed, if we would be perfectly candid we must admit that this has even been the case where it has taken its absolute character, that is, under Buonaparte.

If we must do so, if we must grant that war originates and takes its form not from a final adjustment of the innumerable relations with which it is connected, but from some amongst them which happen to predominate; then it follows, as a matter of course, that it rests upon a play of possibilities, probabilities, good fortune and bad, in which rigorous logical deduction often gets lost, and in which it is in general a useless, inconvenient instrument for the head; then it also follows that war may be a thing which is sometimes war in a greater, sometimes in a lesser degree.

All this, theory must admit, but it is its duty to give the foremost place to the absolute form of war, and to use that form as a general point of direction, that whoever wishes to learn something from theory, may accustom himself never to lose sight of it, to regard it as the natural measure of all his hopes and fears, in order to approach it where he can, or where he must.

That a leading idea, which lies at the root of our thoughts and actions, gives them a certain tone and character, even when the immediately determining grounds come from totally different regions, is just as certain as that the painter can give this or that tone to his picture by the colours with which he lays on his ground.

Theory is indebted to the last wars for being able to do this effectually now. Without these warning examples of the destructive force of the element set free, she might have talked herself hoarse to no purpose; no one would have believed possible what all have now lived to see realised.

Would Prussia have ventured to penetrate into France in the year 1798 with 70,000 men, if she had foreseen that the reaction in case of failure would be so strong as to overthrow the old balance of power in Europe?

Would Prussia, in 1806, have made war with 100,000 against France, if she had supposed that the first pistol shot would be a spark in the heart of the mine, which would blow it into the air?




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