The philosophical theory of “Absolute war” was developed by the military theorist General Carl von Clausewitz. This is philosophical, “thoughts” or “tool” which can be used to better understand the real war because “Absolute war” in reality could not happen due to unrestrained by intelligent forces or by the frictional effects of time, space, and human nature.
To supporting theory of “Absolute war” Clausewitz defined what war is? War is: “War therefore is an act of violence intended to compel our opponent to fulfil our will” . Looking at definitions we can deduce that violence is mean to compel our will in order to achieve our goals as Clausewitz states that: “Violence, physical force (for there is no moral force without the conception of States and Law), is therefore the MEANS; the compulsory submission of the enemy to our will is the ultimate object . In order to achieve ultimate object, we have to destroy or make powerless our enemy. Therefore, we can say that “Absolute war” consist of violence pushed to its utmost bounds and there are three characteristics which makes it unique called “reciprocal actions”. By three reciprocal actions, Clausewitz described “Absolute war" in order to make clear his thoughts and philosophical approach to “Ideal war”, we could say that
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We therefore repeat our proposition, that War is an act of violence pushed to its utmost bounds; as one side dictates the law to the other, there arises a sort of reciprocal action, which logically must lead to an extreme. This is the first reciprocal action, and the first extreme with which we meet . According first reciprocal action, there are no other no logical limits to use of force only to destroy enemy in order to compel our will and make an enemy helpless. Because in this case, both sides will try to compel his own will and it does not matter if they are civilized people or savages, one aim for both to use force to achieve ultimate
The Art of War. Translated by Samuel B. Griffith. Oxford: Oxford University Press, 1963. Von Clausewitz, Carl. A. Translated and edited by Sir Michael Howard and Peter Paret.
War is the means to many ends. The ends of ruthless dictators, of land disputes, and lives – each play its part in the reasoning for war. War is controllable. It can be avoided; however, once it begins, the bat...
War is a hard thing to describe. It has benefits that can only be reaped through its respective means. Means that, while necessary, are harsh and unforgiving. William James, the author of “The Moral Equivalent of War”, speaks only of the benefits to be had and not of the horrors and sacrifices found in the turbulent times of war. James bears the title of a pacifist, but he heralds war as a necessity for society to exist. In the end of his article, James presents a “war against nature” that would, in his opinion, stand in war’s stead in bringing the proper characteristics to our people. However, my stance is that of opposition to James and his views. I believe that war, while beneficial in various ways, is unnecessary and should be avoided at all costs.
Conflict is constant. It is everywhere. It exists within one’s own mind, different desires fighting for dominance. It exists outside in nature, different animals fighting for the limited resources available, and it exists in human society, in the courts. It can occur subtly, making small changes that do not register consciously, and it can occur directly and violently, the use of pure strength, whether physical, social, economic, or academic, to assert dominance and achieve one’s goals; this is the use of force. Yet, with the use of force, the user of force is destined to be one day felled by it. “He who lives by the sword will die by the sword.”
“Never think that war, no matter how necessary, nor how justified, is not a crime.” As depicted in the quote by Ernest Hemingway war is a difficult situation in which the traditional boundaries of moral ethics are tested. History is filled with unjust wars and for centuries war was not though in terms of morality. Saint Augustine, however, offered a theory detailing when war is morally permissible. The theory offers moral justifications for war as expressed in jus ad bellum (conditions for going to war) and in jus in bello (conditions within warfare).The theory places restrictions on the causes of war as well as the actions permitted throughout. Within early Christianity, the theory was used to validate crusades as morally permissible avoiding conflict with religious views. Based on the qualifications of the Just War Theory few wars have been deemed as morally acceptable, but none have notably met all the requirements. Throughout the paper I will apply Just War Theory in terms of World War II as well as other wars that depict the ideals presented by Saint Augustine.
The just war theory allows for war to be declared in response to a case of substantial aggression; however, this is a vague term. To establi...
Relations between countries are similar to interpersonal relations. When the conflicts between countries escalates to some extent, any resolutions become unrealistic except violence, and wars then occur. Although wars already include death and pain, moralists suggest that there should still be some moral restrictions on them, including the target toward whom the attack in a war should be performed, and the manner in which it is to be done. A philosopher named Thomas Nagel presents his opinion and develops his argument on such topic in the article “War and Massacre”. In this essay, I will describe and explain his main argument, try to propose my own objection to it, and then discuss how he would respond to my objection.
Even though many credit St. Augustine with founding the just war theory, this view is partially misleading. Augustine synthesized ideas from classical Greco-Roman and Christian philosophy to construct his theory, so credit can also be given to philosophers like Aristotle and Cicero. Since then, it has been modified by many notable thinkers such as St. Thomas Aquinas, Hugo Grotius, and Francisco Suarez (Orend). Technicalities aside, Augustine was a pivotal figure in developing our contemporary understanding of this tradition (Massaro 70).
requirements for a ‘just’ war. Walzer defines a ‘just war’ as a ‘limited war,’ and that just
It is interesting and even surprising that the two major strategies regarding war were developed by European contemporaries of the late eighteenth and nineteenth century. Antoine Henri de Jomini (1779-1869) approached his philosophy of war in a structured, scientific manner. Carl von Clausewitz (1780-1831) took a more fluid, open-ended approach to his philosophy of war. The fact that they lived during the same time period in Europe is also fascinating in that they likely knew of each others’ writings as well as potentially influenced and were influenced by the philosophy of the other. Jomini’s scientific approach is more applicable to the tactical and operational levels of war while Clausewitz approaches war as more of an art or interaction between people that is more appropriate to the strategic and political levels of war. Although their two war strategies are presented as opposing strategies, by comparing concepts from each of the theorists to the other theorist’s work shows that they are actually more complementary than competing in that they are addressing different levels of war. The concepts to be evaluated are Clausewitz’s “Trinity of War”, “war as a continuation of politics”, and the “unpredictability of war” as well as Jomini’s definition of strategy and his “Fundamental Principle of War”.
Amongst military theorists and practitioners who studied war, its origin and implications, Carl von Clausewitz assumes a place among the most prominent figures. With his book On War, he demonstrated his capability to provide thorough historical analysis and conclusions of the conflicts in which he was engaged, and as a philosopher he reflected about all encompassing aspects of war. Today, Western armies conduct modern warfare in a dynamic environment composed of flexible and multiple threats in which civilians form a substantial part. Studying Clausewitz provides current military and political leadership useful insights to understand twenty-first century warfare. He explains the nature of war, provides an analytical tool to understand the chaos of warfare, and he argues for well educated and adaptable leadership capable of creative thinking. Although he died before his work was complete, his writing style was ambiguous and unclear at some moments, and current technology reduced some of his tactics obsolete, his work still arouses and inspires military and political strategists and analysts.
Clausewitz's On War, first published in 1832, until now remains one of the most influential studies in understanding character, nature and conditions of warfare. In his book Clausewitz not only traced an interaction of intension and planning with the realities of combat, but by exploring the relationship of war to policy, politics and society gave a new philosophical justification to the art of war. (Heuser, 2002)
Von Clausewitz, Carl. On War. Translated by Michael Howard and Peter Paret. Princeton, NJ: Princeton University Press, 1989.
War has always been, and will always be, a necessary action perpetrated by the human race. There are many different reasons for war: rage, passion, greed, defense, and religion to name a few. When differences cannot be solved or compromised through mediation with an opposing party and anger burns with a fiery passion, war is the last remaining option. Obviously, the purpose of any war is to win. How are wars won? Perhaps if we were to ask a member of the Defense Department during the early stages of the war in Iraq, his answer might be, “To win this war we must force the enemy into submission by means of ethical warfare.” If we were to ask a marine in the Second World War what he was told by his commanding officer he would reply, “To close with the enemy and destroy him.” (Fussell, 763).
To explain the necessity of war, we must explain what it means for something to be necessary. For something to be necessary it has to be “unable to be changed or avoided.” Well at least