WAR IS MY BUSINESS
WAR IS MY BUSINESS
2.4
The Purpose of Warfare
"Scaling the Wall With A Little Help"
SFC Sieger Hartgers
Saudia Arabia, 1991
If we desire to avoid insult, we must be able to repel it; if we desire to secure peace, one of the most powerful instruments of our rising power, it must be known, that we are at all times ready for War.
-George Washington’s Annual Address to Congress - December 3rd, 1793
Humans are a social species. Our ancestors evolved alongside other species on a planet with finite resources. There is not enough organic matter, plant or animal, to sustain every creature. Every species competes against other species and amongst themselves for these dwindling resources. Life on this planet has evolved to survive; it had to because there isn’t enough for every living thing to thrive. Life has learned to consume other species, as relying only on gathering nutrition and energy from our organic, non-living matter is limiting. It was a new attack vector for life to thrive, or in business parlance, an untapped market resource ripe for exploitation. Life no longer had to be concerned with only limited access to resources but becoming a resource for other species. Humanity’s ancestors evolved to consume other life.
If we harken back to Chapter 1.3: Life and Evolution, I used NASA’s definition of life as “a self-sustaining chemical system capable of Darwinian evolution.” Darwinian evolution requires species to survive and pass their genes to future generations. It doesn’t matter that some die, only that some live long enough so that the species can produce offspring. Some species produce numerous offspring as often as possible, and even though most die off, some survive to produce even more, quantity over quality, in a sense. Other species have fewer offspring but invest more effort and resources into rearing them, protecting them into adulthood when they can have their own offspring, an inverse of quality over quantity. Humanity’s ancestors evolved along this latter path.
Most species on this planet live independently. Of these independent animal species, they generally search for food and water, find mates, produce offspring, and carry on like this until their eventual deaths. For some animals, however, they also evolved to develop ingrained social hierarchies with those within their own species, with kin and others with common goals. There are less than 3,000 social species on this planet, and humanity is one of them.
With limited resources, few offspring, and strong social collectives, many species are forced to contend with threats to their lives or the resources of the area they happen to occupy. These species can often assess whether fleeing or fighting off the aggressors is the best strategy for survival. Humanity developed along this path, being able to weigh between short-term and long-term survival strategies.
Some social species utilized competitive sexual selection amongst their males. These males are physically larger, stronger, and more aggressive than their female counterparts so that they can compete against each other for the interests of the females. A female would be interested in such a male because the male would provide the strength and aggression needed to protect kin, secure resources, and generally ensure the long-term survival of the social group. As mentioned in Chapter 2.0: On Violence, this is the course humanity took. We see throughout all human cultures that males are disproportionately prone to aggression and physically more capable in that aspect.
Those social species who fight for their resources have evolved to work cooperatively. Their survival was predicated on taking and holding resources. Many of these species also used tools within their environment to compensate for individual weaknesses and increase their effectiveness in applying violence. Humanity, therefore, evolved to be both violent and employ tools for violence.
Where am I going with this talk of evolutionary paths and survival strategies? Simply put, war is an evolutionary inevitability of our species. Organized conflict isn’t the norm of most species, but it is for the rare few creatures on this earth. Homo Sapiens, humanity, is such a species because:
- Resources are finite: our ancestors’ survival required them.
- Struggle for survival is integral to evolution: our ancestors had to adapt.
- Through adaptation over time, collaborative support provided an advantage: our ancestors evolved complex social groups to survive within an inhospitable world.
- Through long-term planning, people can work together to defeat threats and protect the social group: our ancestors learned to organize themselves for conflict against threats.
- Implements of the natural world could offset natural weaknesses: our ancestors employed and developed tools.
- A species with larger and more aggressive males than females evolved to engage in competitive sexual selection: our male ancestors became more aggressive to provide resources and security to earn that selection.
- When a social creature is weak in isolation but strong collectively while also perpetually on the hunt for limited resources, there can be infighting within their species: our ancestors became tribalistic and territorial.
- Because a close-knit social group will view outsiders with suspicion if friction can’t be avoided, then violence can erupt: humanity often resorts to violence in one form or another during disputes.
- Since evolution is the struggle of life despite death, and conflict is full of death, organized conflict evolves over time: to survive, our ancestors developed larger social organizations, adapted their implements of violence, and improved upon their communication in tactics and strategy.
For all these aforementioned points, organized conflict was inevitable for our species. The current political landscape, the technological innovations we have, and the foundation of the human condition - all of it - are based on humanity’s evolved survival methods, of which organized conflict has become a defining factor. But conflict is just that, a factor.
Conflict helps solve the problem of survival through the tool of violence, but there are other tools. We mentioned this as much in Chapter 2.0: On Violence when we mentioned that violence was becoming less vital as a tool to solve our survival problems. For example, human cooperation is another tool we use to survive. On the one hand, it increased the likelihood of survival when faced with violence through the use of cooperative violence to counter it, meaning organized conflict. On the other hand, cooperation also provided survival solutions through non-violent methods. Within a cooperative group, some could focus on providing security, while others could focus on agriculture and infrastructure development. It allowed a few to protect all within the group while the others could provide for all. Cooperation between groups through exchanging resources necessary for survival could circumvent the need for violence that otherwise would have resulted. But violence has never left our species and is the fundamental crux of humanity in our struggle to survive. We must understand this nature if we wish to control it effectively.
For the remainder of this chapter, we will discuss warfare's historical and contemporary purpose for our species and how it serves as a tool alongside or despite other survival tools. During these discussions on the purpose of warfare, the other survival tools, especially business as a natural evolution of human cooperation, will be compared and contrasted. By the end, you will see that, though the ways and means may differ, the ends are ultimately the same - some aspect of a survival strategy.
Purpose of War
Purpose of War
And through all this welter of change and development your mission remains fixed, determined, inviolable. It is to win our wars. Everything else in your professional career is but corollary to this vital dedication. All other public purposes, all other public projects, all other public needs, great or small, will find others for their accomplishment; but you are the ones who are trained to fight. Yours is the profession of arms, the will to win, the sure knowledge that in war there is no substitute for victory, that if you lose, the Nation will be destroyed, that the very obsession of your public service must be Duty, Honor, Country.
-Douglas MacArthur’s Speech to the Corps of Cadets at West Point - May 12th, 1962
Now before we begin we must discuss what we mean by “war.” War has its more contemporary concept as a formal declaration of open hostilities between two or more groups, especially between internationally recognized governments. Another view is that war is simply a state of open hostilities regardless of a formal declaration. A conflict like the one between the United States and Vietnam was not a war in the first sense. The United States Congress did not declare a state of war between America and North Vietnam. In the second sense, however, there was war as America, its allies, and South Vietnam were in open conflict with the North Vietnamese and Vietcong.
For War Is My Business, naturally, we use the second interpretation as this is our area of study; the theories, principles, and tenets learned through organized conflict. I don’t necessarily care whether the conflict was decreed by formality, except when that formality impacts the nature of the conflict. In turn, for groups, I don’t only look toward political bodies; such as nations, city-states, kingdoms, chiefdoms, and tribes, but also non-political entities to include criminal associations; such as gangs and cartels, or transnational militants; like private military companies (mercenaries) and terrorist organizations.
From the business perspective, while business is generally viewed as commercial activities between companies and customers, business-to-business and business-to-consumer, it also can be viewed as any cooperative trade or exchange between groups and related activities. For example, nations agreeing to exchange natural resources for cash or military aid, a company building factories overseas to tap new markets and reduce costs, and cartels killing rivals and smuggling narcotics across borders. It's all just business in a certain sense.
So, War Is My Business as a whole, and for this chapter in particular, we use the more open interpretation of the words “war” and “business.” A soldier of a nation, a guerrilla in a militia, or a gangster in a gang can all be viewed as engaging and supporting the activity of war - organized conflict - just as a national leader in a trade deal, a company running adverts, and a drug dealer peddling meth can all be viewed as engaging and supporting the activity of business - facilitating cooperative exchange.
Now that these terms have been clarified, we will look back throughout the history of warfare to see what it has provided to its participants. The reasons they sought to engage in it, and how it supported their ultimate goals. But first, we begin with its role in prehistory, so that we may understand the origins of this nature.
Earliest Forms of Organized Conflict
Earliest Forms of Organized Conflict
In contemporary times, we see that all cultures on our planet have engaged in the application of violence in one form or another. Firearms are ubiquitous, even amongst developing countries, but looking at the world's isolated tribes; such as those on North Sentinel Island and the Amazonian tribes, they too have bows, spears, blow darts, and bludgeoning devices. Even if they used these devices primarily for hunting prey, the handful of inquisitive or unfortunate explorers or missionaries who ventured too close to their lands found themselves harassed by arrows; some resulting in their deaths.
When Europeans started arriving in the Americas, they recorded and discussed the nature of conflict and weaponry amongst the native peoples. At first, Mesoamericans, such as the Aztecs and their conquests of smaller tribes, then the tribes of North and South America as European colonialists started establishing themselves and witnessing native interactions. Similar capabilities to those tribes we see today, but whose weapons have changed to reflect the nature of their local environments.
North Sentinel Island men with bows. Sometimes know for killing outsiders that get too close; including missionary John Allen Chau. Screen capture taken from "Man in Search of Man."
Cave painting depicting a fight between archers. Transcribed from a cave in Morella la Vella, Spain. Wikicommons
But how far back can we go to get evidence of human-on-human conflict? Cave paintings in Spain, dating back to 20,000 BC, show a group of men fighting each other with bows. While the image of men fighting each other doesn’t necessarily mean that the men depicted actually fought or that the men in the painting reflected real people known to the artist, which would make it a fictional event, only that in the mind of the artist we can see that the concept of human conflict was possible.
It would make sense that the earliest forms of war would reflect, in some form, organized hunting. Hunting allowed humans to use their capacity to communicate and coordinate to take down large beasts or flighty prey animals. The cave painting, showing bow-equipped men running or lunging in a somewhat chaotic battle, leaves much to interpretation. It could represent two groups of men staying low to the ground, lunging to avoid being hit by their adversaries, and presenting themselves as smaller targets. Or it could be representative of dashing in and out of a fight in a hit-and-run style of guerrilla combat.
Regardless of what we can interpret about complex human dynamics from a cave painting, we can determine that humans fighting other humans with weapons was probable, even if it was a rare event. Indeed, for the bulk of the 180,000 years of homo sapiens development, our populations were relatively small, with vast stretches of Earth that could be utilized by our ancestors. It would make logical sense that, if it could be avoided, hunter-gatherer tribes would simply move on to new areas than risk fighting.
Naturally, other than resources, as discussed in Chapter 2.0: On Violence, humans would also fight for access to females and as revenge for previous transgressions. Indeed, it is possible that the painting could have been a real event that transpired because one group of men had little to no females left in their group and attacked the other group of men to then abscond with their females. Or it could be that one group stole the kill off of the other group or killed a member of their tribe, and this battle is one of revenge. I bring this up to say that early battles between humans were probably not related to purely defeating other groups of humans to ensure long-term survivability and were more likely short-term emotional responses to slights. Avoiding fighting was still the best form of long-term survival for a group, so unless short-term necessity required it, we wouldn’t see an extensive organized conflict between humans until the environment changed which would necessitate this outlook.
It is possible that the environmental change that compelled humans to engage more often in organized conflict out of necessity was related to a shift from hunter-gathering to other societal structures. Hunter-gatherers would travel where the animals were; they were nomadic and not vested in any particular area other than through their familiarity with the terrain.
- Some groups began tilling the land, planting crops, watering and fighting off pests, and then harvesting and storing the produce. They began to develop a sense of ownership of the land they worked on. Their survival was tied to the land they toiled, and other humans that weren’t part of the tribe were a threat to this bounty the farmers created as it turned the farmers into a target for pillaging.
- Some of these groups began domesticating animals and herding them to pastures. They had to care for them, maintain control of their movements, fight off predators, and were connected to their animals from birth through the milking of their mothers and their eventual slaughter for meat. Their survival was tied to the health and abundance of the herd, and other humans were a threat to the herdsman's prosperity through theft and poaching of their animals.
Robert L. Connell, in his book Of Arms and Men: A History of War, Weapons, and Aggression, postulated that this shift to warfare being more prevalent was because humans started developing a sense of ownership to land and animals in this way; agriculture and husbandry. Because a group of humans’ survival was tied to a thing, they simply couldn’t avoid a fight if that thing was threatened. If you, your mate, your offspring, and your kin’s survival is predicated on crops or a herd, then you and your kin must cooperate in fighting off other humans that threaten it. Organized human conflict, therefore, became more of an inevitability when humans developed a sense of ownership, treating land and animals as property.
It may have begun when nomads - pastoralists or possibly advanced hunter-gatherers - having learned to steal from each other, descended on the fertile valleys and oases of the agriculturalists to rob his surpluses. Women and revenge, the traditional motivators, presumably still played a role in these depredations, but it was this new factor, property which provided impetus that had been missing previously… Having suffered at the hands of the interloper, agrarian communities gradually learned to defend themselves. In doing so they discovered that their more efficient economic systems imparted certain advantages in terms of time and available resources to be expended on martial activities.
(Of Arms and Men, 31)
As people could generate their own food, societies could increase in size, and individuals could specialize in particular professions; for example, farmers, carpenters, and warriors. New technologies allowed for more efficient human effort in each profession, which advanced societies by leaps and bounds. Basically, once humans developed beyond simple hunter-gatherers, societies could and did expand and advance at an alarming rate not seen in other species. Before complex philosophical discussions over the nature of our existence on this planet in our earliest years, our species probably viewed conflict amongst humans as a natural occurrence. No more different than the struggles associated with natural disasters, attacks by predators, starvation, and basic human health considerations, like illness and childbirth complications. Things could be emotionally taxing, and we could be fearful of their potential occurrence and prepare for them, but violence alongside these other concerns was just a way of life.
As our species continued to develop and understand the natural world with a little more complexity, as we do now, our ancestors probably started assigning greater significance to warfare as a unique aspect of the human condition. As a unique social activity comparable to agricultural development, bartering, sexual selection, games, and governance. We had to be cognizant of our situations, wary of potential threats, and prepared to respond to those threats before or after they became apparent.
Now, this is pure speculation. Prehistoric humans have only given us evidence of their existence through their bones, tools, and simplistic paintings. They had no way of communicating their perspectives on human conflict to us in the future. We are left with only speculation, deconstructing our history and psychology, and comparing and contrasting humans against other species in order to find a concept for early homo sapiens conflict that is logical and reasonable. But we will leave prehistory to the anthropologists.
War Is My Business is more concerned about our history, and the aspects of our story as a species that are recorded in some fashion. Though homo sapiens have been around for about 180,000 years, we have only had written language for a little more than 5,000. This gives us a window to look back into our various cultures. Each culture has its own perspective on the nature of conflict, which changes over time and with each individual based on their understanding of the natural world. We are concerned about how they viewed human conflict in relation to 1) the society, 2) the political governing body, 3) the individual, and 4) the natural world itself. Knowing how they viewed the environment around them, we can then take those theories, principles, and tenets for warfare from their perspective, translate them for modern times, and then compare, contrast, and apply them to other human endeavors, such as business. Because although our ancestors sometimes viewed warfare as a unique category of human social activity, it is nonetheless a social activity, more similar than different from the others.
Political theorist Michael L. Walzer holds this viewpoint of war being a comparable social activity in his book, Just and Unjust Wars: A Moral Argument with Historical Illustrations when he stated:
Here the case is the same as with other human activities (politics and commerce, for example). It's not what people do, the physical motions they go through, that are crucial, but the institutions, practices, conventions, that they make. Hence the social and historical conditions that “modify” war are not to be considered as accidental or external to war itself, for war is a social creation. What is war and what is not war is in fact something that people decide. (Just and Unjust War, 24)
The ways and means of warfare are a special consideration when we determine what is “war” and “business.” But it is those ways and means that we refer to in order to differentiate between these two social activities, and it isn’t necessarily a clean-cut distinction. Arms manufacturers, defense contractors, private military corporations, and mercenaries use the ways and means of both war and business in various capacities. War and business are different in that they use different ways and means, but war and business are the same in that they are social activities that include doctrinal ways of carrying out tasks, organizational structures and hierarchies, training regimes, material needs, leadership and educational development programs, personnel requirements, and facilities to conduct activities. War is more similar to business, as is any social activity, because all human social activities are created by humans and share common fundamental structures. Humans aren’t as complex as we like to think we are, and our “social creations,” as Walzer calls them, follow particular structures familiar to humans.
So, now we look back at our history. We look to military leaders and strategists of the past and present to see how they viewed the nature of warfare in order to learn something about ourselves vicariously through their experiences and perspectives. From here, we see the purpose of warfare from their cultures, time periods, and assessments of their situations that lead them to decide to wage war.
A Historical Perspective On The Purpose of Warfare
A Historical Perspective On The Purpose of Warfare
The following is by no means close to being a complete list of perspectives from all of the potential eras and cultures, or even that each individual somehow shares a common consensus on warfare with their own contemporaries. There will be some inherent bias on who was selected based on the importance of their contribution to the study of military theory and the quality of the discussion they had on the topic of the purpose of warfare. We endeavor, however, to provide enough of a perspective on the topic from these different theorists through both time and space of human history, in order to develop a coherent understanding of warfare’s place within human society.
The theorists who we will be quoting will be ordered based on their chronological appearance throughout history: from ancient to the present. Since these theorists come from around the world, by necessity, some quotes will be translations of primary source documentation.
Jiang Ziya
Six Secret Teachings (Liu Tao)
11th Century BC - Zhou Dynasty China
Jiang Ziya, uknown artist depiction. From Wikimedia Commons
Western Zhou Dynasty. From Wikimedia Commons
During the time of ancient China’s Shang Dynasty (1600-1046 BC), Jiang Ziya served as counselor and strategist for the small state of Zhou. While assisting King Wen and then King Wu of Zhou, he provided the needed guidance that would eventually lead to the slow collapse of the Shang and the rise of the Zhou. This would lead to the next dynastic period of the Zhou (1045-256 BC), generally attributed to the strategies employed by Jiang Ziya.
What you need to know about the environment that the Zhou found themselves in was that Zhou was a relatively small and weak state to the west of the Shang. The Shang were so powerful that they could, allegedly, field armies larger than the population of Zhou itself. In the eyes of King Wen of Zhou, however, the decadence and abuse of the Shang compelled him to do something to combat it. To succeed, he would need a comprehensive plan and a strategist to develop it. This is where Jiang Ziya enters the scene to provide his guidance on when to make the decision to go to war.
You should cultivate your Virtue, submit to the guidance of Worthy men, extend beneficence to the people, and observe the Tao of Heaven. If there are no ill omens in the Tao of Heaven, you cannot initiate the movement [to revolt]. If there are no misfortunes in the Tao of Man, your planning cannot precede them. You must first see Heavenly signs and moreover witness human misfortune, and only then can you make plans. You must look at the Shang king’s yang aspects [his government], and moreover his yin side [personal deportment], and only then will you know his emotions…
Now there is the case of Shang, where the people muddle and confuse each other. Mixed up and extravagant, their love of pleasure and sex is endless. This is the sign of a doomed state. I have observed their fields - weeds and grass overwhelm the crops. I have observed their officials - they are violent, perverse, inhumane, and evil. They overthrow the laws and make chaos of the punishments. Neither the upper nor lower ranks have awakened to this state of affairs. It is time for their state to perish.
(Six Secret Teachings - 53-54)
It was the belief of Jiang Ziya that the purpose of war was to correct a wrong within society. The government served to provide guidance and support to the people’s lives and acted as a conduit between heavenly forces and the terrestrial physical world of nature. This was part of a common belief in the harmonious balance of things; yin and yang, heaven and earth, government and governed, civil and martial, men and women, etc., of which balance was necessary or problems would arise for society.
Indeed, these concepts of balance within the natural world, as well as some of the rites conducted to help mold an individual into a virtuous person and produce harmony would later coalesce into Lao Tzu’s perspectives on Taoism and in the teachings of Confucius. Submission to the natural world in these ways was seen as necessary to gain an auspicious fortune in one’s favor. As we mentioned earlier in Chapter 1.5: The Human Domain, where I quoted and discussed this very quote from the Six Secret Teachings, these rites are an extension of the cultural norms of their people for their time. Necessary for its time, though maybe not so much for us in the 21st Century, nonetheless, these religious concepts permeated discussions of a military nature. The Shang were seen as corrupt. They took advantage of their positions of power to pursue a life of decadence and oppressed the people with unfair taxes and excessive extravagant work projects that did not provide a benefit to the people.
In the first paragraph quoted, Jiang Ziya discusses when one should not go to war, or in their case revolt against the Shang. The Tao [the way] of Heaven and Men, if they are harmonious, with no ills or misfortunes, then the Zhou should not seek conflict. Implying that there is no need to engage in war because if things are good, then war serves no purpose. In the second paragraph, however, he goes on to state that, in fact, things are not harmonious within the Shang, and they are failing in their duties to the people. He notes that because the upper and lower ranks, the various levels of government, are unaware of the problems facing the people, the state of Shang is bound to fail as a result. This also might imply that, if the government was aware of the problems, then the Shang’s situation may be salvageable and that war could be avoided. However, these things were not the case, or at least that is how it was written, and thus the state of Zhou under King Wen and then King Wu, with the support of Jiang Ziya began their plan to overthrow the Shang.
The small state of Zhou would first need to practice what it preached, in a sense, cultivate its leadership, and fill offices with men of Virtue and Worth. They supported agriculture and commerce within their own territory while developing their military prowess by fighting barbarians on the periphery of China. The Zhou would seek to weaken their main adversary by conquering the smaller states allied with them, all the time keeping up appearances of being a subjugated vassal state to the Shang.
In contemporary parlance, the Zhou wined and dined the Shang while removing the Shang’s coalition of friends; Zhou got stronger while Shang got weaker. The Zhou played the long game up until the point when the Shang were alone and internally weak. King Wu, along with Jiang Ziya, marched upon the Shang capital and many of the Shang’s soldiers; dejected and demoralized, defected to the Zhou, and the collapse of the Shang Dynasty followed.
The purpose of war, therefore, according to Jiang Ziya’s Six Secret Teachings was to bring harmony back to the world. The way of things, the Tao, in turn, would manifest this balance in the prosperity of the people, their land, and the state itself. The Zhou pursued war to restore harmony in the natural world, and by doing so benefited the people.
Ssu-ma Jang-chu
The Methods of the Minister of War (Ssu-ma fa)
11th Century to 4th Century BC - State of Qi, China
Collector's edition of the Ssu-ma fa. No artist depictions of Ssu-ma Jang-Chu (Sima Rangju). Taken from the liveauctioneers.com
The extent of the State of Qi's territory (in yellow) before the end of the Warring States when the State of Qin established the Qin Empire. From Wikimedia Commons
The state of Qi, modern-day Shandong province of China, had been known for upholding strong martial principles throughout antiquity. This work, the Ssu-ma fa, can’t necessarily be tied to a specific individual, and may very well have been a compilation of writings of numerous individuals associated with the title of Ssu-ma. Ssu-ma [lit. Officer in charge of horses] was the title for the state’s minister of war, and while much of what was written has been lost; only 5 of the 155 chapters of this treatise remain, the bulk of the concepts written about could be attributed to the Ssu-ma Jang-chu. As a result, there isn’t really a time period that pinpoints the publication of this work other than a range of centuries from the establishment of the Zhou Dynasty (1045 BC) to the later Warring States period (403 - 221 BC). However, since King Ching of Qi (547 - 490 BC) is said to have employed the teachings in the reconquest of lands lost to the Qin, we could say the bulk of the Ssu-ma fa, in its earlier forms of noted concepts and principles, was available during his reign.
The very first passage of the Ssu-ma fa states:
In antiquity, taking benevolence as the foundation and employing righteousness to govern constituted “uprightness.” However, when uprightness failed to attain the desired [moral and political] objectives, [they resorted to] authority [ch’uan]. Authority comes from warfare, not from harmony among men. For this reason if one must kill men to give peace to the people, then killing is permissible. If one must attack a state out of love for their people, then attacking is permissible. If one must stop war with war, although it is war it is permissible. Thus benevolence is loved; righteousness is willingly submitted to; wisdom is relied on; courage is embraced; and credibility is trusted. Within, [the government] gains the love of the people, the means by which it can be preserved. Outside, it acquires awesomeness, the means by which it can wage war. (Seven Military Classics of Ancient China, 126)
This passage harkens back to the time of Jiang Ziya, King Wen, and King Wu of Zhou, and potentially earlier to the possibly mythical Xia Dynasty and the earlier Sage Emperors. In the same way that Jiang Ziya saw war as a means to correct wrongness in the harmony of man through the ousting of those that caused the wrongness, we have that justification here a few hundred years later. Killing, attacking, and waging war are seen as evils but necessary when faced with the greater evil of disharmony within society and the suffering it can cause. A leader shouldn’t engage in conflict out of personal gain but as the rightful duty of a just and virtuous ruler.
The Ssu-ma fa acknowledges that society is best served when those in power have displayed “uprightness.” Indeed, the beginning of dynasties, like the Zhou, were generally peaceful and productive for a time, the people were generally happy, and there was little need for military activity, except on the periphery of the empire where the barbarians were active. During relative peace, the leader must balance military necessity with the needs of the civil. For example, taking into account the seasons so that your soldiers could return in time for planting and harvesting and not working them to exhaustion was how a ruler “loved” their people.
Much of what is seen as the purpose of warfare for the Ssu-ma fa could be classified as the ethical imperative of leadership. War was to punish the unrighteous for the sake of the people and the harmony of nature, and war wasn’t even the suggested first option available to rulers. When dealing with somewhat autonomous feudal lords within the empire, it was the duty of the kings to inspect the goings-on in their lands and ensure these lords were carrying on their duties to the people in a virtuous manner. If a lord refused to rectify their transgressions against the people and against the kingdom, then it is the ruler’s duty to employ their “authority” to rally the other lords to correct it.
In the Ssu-ma fa, after having exhausted remedial peaceful efforts to fix the unvirtuous lord, it states:
Only thereafter would the Prime Minister charge the army before the feudal lords, saying, “A certain state has acted contrary to the Tao. You will participate in the rectification campaign on such a year, month, and day. On that date the army will reach the [offending] state and assemble with the Son of Heaven to apply the punishment of rectification.”
When you enter the offender’s territory, do not do violence to his gods; do not hunt his wild animals; do not destroy earthworks; do not set fire to buildings; do not cut down forests; do not take the six domesticated animals, grains, or implements. When you see their elderly or very young, return them without harming them. Even if you encounter adults, unless they engage you in combat, do not treat them as enemies. If an enemy has been wounded, provide medical attention and return him.
When they had executed the guilty, the king, together with the feudal lords, corrected and rectified [the government and customs] of the state. They raised up the Worthy, established an enlightened ruler, and corrected and restored their feudal position and obligations. (127-128)
This passage reflects the Ssu-ma fa’s position on intent for the purpose of warfare beautifully, at least when the enemy is internal to the empire itself. A problem with leadership was identified, and when administrative efforts could not correct it, they believed in a limited-scope military operation specifically to deal with the offenders. It was not the state as a whole, its people, its beliefs, and its land that needed to be punished, only its leadership and potentially the institutions the leadership established to run the state. The state would not be destroyed, only placed under new management with external guidance to create better governance institutions and promote people of merit within the state.
The purpose of war, therefore, according to Ssu-ma Jang-chu’s Ssu-ma fa, was to rectify bad governance and bring harmony back to the people. Until the Warring States period, there had been relative peace within the empire, so war was a tool to correct the bad leadership of subordinate states. The soldiers of these states may die in the process, but that is not the intent, and the suffering of war should be avoided if at all possible.
(alternative spelling: Ssu-ma Jang-chu = Sima Rangju)
Sun-Tzu
5th Century to 3rd Century BC - China
Artist depiction of Sun Tzu (Sun Wu) painting during the Qing Dynasty. From Wikimedia Commons
5th Century BC Chinese plains. Pulled from Wikimedia Commons
Just like the Ssu-ma fa, it is difficult to ascertain the exact individual to whom The Art of War was attributed. While the histories reference a Master Sun (Sun-Tzu), it isn’t exactly stated with clarity which person named Sun it is. Still, historians have noted that it is highly probable that the individual is Sun Wu. As stated in the Spring and Autumn Annals of Wu and Yueh, it stated:
Sun-Tzu, whose name was Wu, was a native of Wu. He excelled at military strategy but dwelled in secrecy far away from civilization, so ordinary people did not know of his ability. (Seven Military Classics of Ancient China, 151)
Even if Sun Wu was the originator, it is highly likely that he developed his concepts off the backs of other works and simply refined and tailored his work to reflect his environment and audience. Additionally, it is likely that the complete work of The Art of War that we have today was not Sun Wu’s final iteration, and it is likely that it floated throughout the Sun family, being further revised by his descendants, like Sun Bin, an alleged descendant of Sun-Tzu from the late 3rd Century BC. Regardless, this treatise was an important document within Wu (modern-day Jiangsu province of China).
Sun-Tzu states:
The art of war is of vital importance to the State. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected… (157)
Thus one who excels at employing the military subjugates other people’s armies without engaging in battle, captures other people’s fortified cities without attacking them, and destroys other people’s states without prolonged fighting. He must fight under Heaven with the paramount aim of ‘preservation.’ Thus his weapons will not become dull, and the gains can be preserved. This is the strategy for planning offensives...(161)
The prosecution of military affairs lies in according with and [learning] in detail the enemy’s intentions. If one then focuses [his strength] toward the enemy, strikes a thousand li away, and kills their general, it is termed ‘being skillful and capable in completing military affairs.’
For this reason on the day the government mobilizes the arm, close the passes, destroy all tallies, and do not allow their emissaries to pass through. Hold intense strategic discussions in the upper hall of the temple in order to bring about the execution of affairs...(182-183)
If it is not advantageous, do not move. If objectives cannot be attained, do not employ the army. Unless endangered do not engage in warfare. The ruler cannot mobilize the army out of personal anger. The general cannot engage in battle because of personal frustration. When it is advantageous, move; when not advantageous, stop. Anger can revert to happiness, annoyance can revert to joy, but a vanquished state cannot be revived, the dead cannot be brought back to life. Thus the enlightened ruler is cautious about it, the good general respectful of it. This is the Tao for bringing security to the state and preserving the army intact. (184)
The bulk of The Art of War covers the operational and tactical-levels of military operations. The employment of forces, the utilization of spies and scouts to gather intel on enemy movements and composition, and the nature of the types of terrain and their impact on military movements and morale. Sun-Tzu does bring up a few points covering the strategic-level of war, such as the impact and handling of enemy and friendly alliances. But this treatise, for all of its importance in Chinese military history, and its cultural impact on militaries and industries worldwide, is pretty barren regarding state-level discussions, the purpose of warfare for the state, as opposed to other tools like diplomacy or economic leverage.
Indeed, it appears that for the topic of military affairs, military deployment appears to be a given decision by the ruler. The Art of War seeks to provide guidance on how best to move forward from that decision. Sun-tzu acknowledges that the study of military affairs and the employment of military forces is vital to the state. Still, instead of saying why that is the case, it is left to the reader to draw their own conclusion or simply accept as a given reality that we all know the consequences of not taking the study of warfare seriously. He further details this discussion with more practical applications of the study of war than just a philosophical reflection on the nature of war. Making assessments on enemy combat capabilities; managing military movements through banners, pendants, gongs, and drums; how to move through and employ different terrain types; how to use fire for certain effects; and the employment of spies.
The closest we can find, in the entirety of the treatise that discusses state-level interests for the purpose of war is in the very last passage quoted. He says, “Unless endangered do not engage in warfare.” It is up to the reader, or in his case, the state's governing body, to determine what criteria within the environment imply the state may actually be endangered. But the consequences of failure are the crux of the importance of the study of warfare when he says, “a vanquished state cannot be revived, the dead cannot be brought back to life. Thus the enlightened ruler is cautious about it, the good general respectful of it. This is the Tao for bringing security to the state and preserving the army intact.”
He is less concerned about the reasons for war and more about the consequences of the decision to utilize war to solve the problems of the state, including war being utilized against the state by outside forces. It appears to be so much of an afterthought that this passage appears right at the end of the twelfth chapter of thirteen and that this twelfth chapter, entitled “Incendiary Attacks,” discusses implementing fire attacks against enemy forces. Why here, of all places, he decided to write about state-level concerns in a chapter about fire attacks, we are unsure and can only speculate.
He knows that the negative aspects of war are bad for the state and the people. He talks much about winning fights before they are started and subjugating enemies without actually fighting them. By studying war and being ready to wage it to defeat any force, we may be able to determine that Sun-tzu might have viewed military capabilities and readiness as equally a deterrent to war as much as a method of winning it to achieve the objectives of the state. By showing the other states that the state of Wu, whom Sun-Tzu served, was ready to fight and win in any conflict and that all other states would best seek resolution through other means. If the state of Wu could threaten a neighboring state with war, then that neighboring state would either simply surrender to Wu’s terms or crumble in the face of a competent military force. Again, the reasons why are not necessary, only that if Wu is not always prepared for war then it could be disastrous.
The purpose of warfare, therefore, according to Sun Tzu’s The Art of War, is the preservation of the state. The military will serve as the state’s deterrent and tool of leverage against outside forces, and the reasons for war beyond that are the concern and objectives of the political body of the state. It only must be known that the political body, when choosing or not choosing war as a tool of influence, must keep the military ready and capable of fighting. That it must be preserved through competence in its leadership and through the training of its forces so that if combat were entered into, it could both win and continue to function effectively. If the military fails, for whatever reason, so too does the state.
Chanakya
Arthashastra
3rd Century BC - India
Chanakya, unknown artist depiction. From Wikimedia Commons
Mauryan Empire at one of its greatests extent. From Wikimedia Commons
The Arthashastra translates to “economics” in English but would probably be best translated contextually as “statecraft,” is a treatise developed; or at least heavily influenced by a man named Chanakya; who also goes by Vishnugupta and Kautilya. Chanakya was a political advisor and military strategist who supported Chandragupta Maurya during the latter's initial conquest of India and the establishment of the Mauryan Empire. The Mauryan conquest of India would reach its Zenith with Chandragupta’s grandson, Ashoka. Still, the foundation of that conquest, its power base, administrative guidance, and military policy would be led by Chandragupta as emperor, with Chanakya serving as his advisor and prime minister, helping him develop the methods of the Mauryan administration.
Before the establishment of the Mauryan Empire, the Nanda Empire ruled over the great kingdoms and oligarchs, the Mahajanapadas. There were 16 states in total encompassing the domain of the Nanda Empire, which in turn would be brought under control by Chandragupta over the course of around two to three years (323 - 321 BC). But the nature of the campaign against the Nanda was unclear. Chandragupta had worked to subdue the states on Nanda’s periphery before moving on to the Nanda capital, the state of Magadha, their original seat of power. He subdued the other states and foreign powers through alliances, subversion, and conflict; depending on the variables of the time.
Balancing power between states and the interests of the Maurya would play a major role in the Arthashastra. The ways by which Chanakya would assist in spreading Chandragupta’s influence and hegemony allow us to view his position on the nature of war as a tool for the pragmatic expansion of state interests instead of some ideological and righteous purpose for doing good on behalf of the general populace. At the beginning of Arthashastra’s “Book VII: The End of the Six-Fold Policy, Chapter I: The Six-Fold Policy, and Determination of Deterioration, Stagnation and Progress” it states:
The Circle of States is the source of the six-fold policy. My teacher says that peace, war, observance of neutrality, marching, alliance, and making peace with one while waging war with another are the six forms of state-policy…
Of these, agreement with pledges is peace; offensive operation is war; indifference is neutrality; making preparations is marching; seeking the protection of another is alliance; and making peace with one and waging war with another, is termed a doubly policy. These are the six forms.
Whoever is inferior to another shall make peace with him; whoever is superior in power shall wage war; whoever thinks ‘no enemy can hurt me, nor am I strong enough to destroy my enemy,’ shall observe neutrality; whoever is possessed of necessary means shall march against his enemy; whoever is devoid of necessary strength to defend himself shall seek protection of another; whoever thinks that help is necessary to work out an end shall make peace with one and wage war with another. Such is the aspect of the six forms of policy.
Of these, a wise king shall observe that form of policy which, in his opinion, enables him to build forts, to construct buildings and commercial roads, to open new plantations and villages, to exploit mines and timber and elephant forests, and at the same time to harass similar works of his enemy. (Arthashastra 368-369)
It is important for us to understand the “circle of states” or the “circle of kings'' that is mentioned at the very beginning. The rajamandala, can be translated as the “circle of kings’ states” and serves as a political theory tool for us to visualize the relationships between states. By assessing the strengths and weaknesses of one’s state when compared to the others, as well as the geographic positioning of them, Chanakya was able to suggest who should be allied, who should be made an enemy, who should be avoided, and who one should be preparing to campaign against in the future. He notes that war may not be desirable as war is often filled with uncertainty and danger but it should be used if the conditions allude that waging war would be opportune. Indeed, the nature of war is not a tool for righteous correction of wrongdoing and corruption but a form of simple arithmetic in time and space. If one’s state has greater strength than another, and the other is in a weakened position militarily and geographically, and the series of alliances is in favor of one’s nation, then war should be utilized to conquer the weaker state.
It is all about diplomacy between the various states and judging what actions a state should take in relation to the conditions of others. For example, wars are destructive in both loss of life and equipment and in the opportunity costs that the capital used for military purposes could have been used for internal development of infrastructure and boosting commerce. If one’s state is on par with a neighboring nation; neither appearing to have an advantage in either attack or defense; and neither have greater leverage through the use of allies, then this poses a good opportunity to improve the state. Later this development can then be leveraged in future conflicts as with greater capital, manufacturing, and population, a military advantage could be gained. Additionally, wars, even on a limited scale, may be utilized; alongside spies, to sabotage another state’s efforts to build up its own military and state capacity. It is all about relationships, after all; if it costs your potential enemy two or more units of silver for every unit you spend then you have a net positive in this balance of power.
Again, it will be up to the leadership to determine which policies to execute based on the environment. War, peace, neutrality, mobilization, alliance building, and strategic diplomatic maneuvering are all merely policy decisions that the king must utilize to shape and build their dynasty and kingdom. Whether or not warfare is inherently moral is irrelevant, but instead, what is moral is merely a means to influence friends, enemies, and conquered peoples.
For example, later in Book VII on the topic of acquiring land through conflict in “Chapter X: Agreement of Peace for the Acquisition of Land,” he states:
The acquisition of rich land being equal, whoever acquires such land by putting down a powerful enemy overreaches the other; for not only does he acquire territory, but also destroys an enemy and thereby augments his own power. True, there is beauty in acquiring land by putting down a weak enemy; but the land acquired will also be poor, and the king in the neighborhood who has hitherto been a friend, will now become an enemy.
The enemies being equally strong, he who acquires territory after beating a fortified enemy overreaches the other; for the capture of a fort is conducive to the protection of territory and to the destruction of wild tribes. (407)
Here, Chanakya identifies that the acquisition of land increases the power base of the conqueror. However, from whom the land is conquered has second and third-order effects. If you successfully attack and defeat a strong enemy, then you not only acquire land but also weaken the enemy in both the physical land that constitutes their base of power and the combat power of their military. However, there is caution involved with going to conquer the weak as the reason they may be weak is that their power base, the land itself, is poor, and by taking it, you will not have increased your own power sufficient enough to compensate for the enemy that you have just made and who may be leveraged against you by more powerful foes. So avoiding attacking the weak is treated not as a morally righteous thing but instead as a cost-benefit assessment.
Additionally, by securing fortresses, meaning not simply destroying them during the siege, you have the facilities necessary to then defend the very land that had just been acquired. And this acquisition of fortresses brings up another cost-benefit assessment that could be viewed as a moral decision if it wasn’t simply a pragmatic course of action. Later, in “Book XIII: Strategic Means to Capture a Fortress, Chapter IV: The Operation of a Siege,” he states:
When a fort can be captured by other means, no attempt should be made to set fire to it; for fire cannot be trusted; it not only offends gods, but also destroys the people, grains, cattle, gold, raw materials and the like. Also the acquisition of a fort with its property all destroyed is a source of further loss. (561)
Within the walls of the fort are the people, their tools, and their goods; the very things that make the land rich and will increase your power base. Fire attacks are good for breaking a siege, but Chanakya suggests that if you can secure the fortress through other means than fire, then that is the better course of action. By protecting the assets and people within the fortresses, and the fortress itself, then you gain the means to fill the coffers of the state through protecting this new taxable citizenry, as well as to immediately leverage the fortress to defend the newly acquired land. You aren’t avoiding burning the whole place down because you are a virtuous king; though you can indeed promote yourself that way to win hearts and minds, you are avoiding it because you want to protect the things you sought to conquer, the value it holds.
The purpose of war, therefore, according to Chanakya’s Arthashastra, is as a means to increase the strength of the king and dynasties. It is but one means of many available to the monarch to improve their power base, alongside other geopolitical means, such as alliances, mobilizations, and determinations of when and where to transition between war and peace. The means of war, and leniency of its use, must be weighed by the king based on what desired results they can reasonably seek to achieve. War, peace, and other forms of diplomacy are determined through a cost-benefit analysis instead of what may be viewed as right or wrong.
Aeneas Tacticus
On The Defense of Fortified Positions (Perí toú pós chrí poliorkouménous antéchein)
3rd Century BC - Greece
Relief of Aeneas the Tactician's Hydraulic Telegraph. From Wikimedia Commons
Ancient Regions of the Peloponnese. From Wikimedia Commons
Aeneas Tacticus, or Aeneas the Tactician of 3rd Century BC Greece, has some controversy as to his identity, just like most ancient authors. Some have postulated that the Aeneas who authored On the Defense Of Fortified Positions was Aeneas of Stymphalus, an Arcadian League general who fought Euphron of Sicyon. What historians have to go off of is a name, a knowledge of military affairs, and a discussion of events that, chronologically, place Aeneas Tacticus in the same time period as Aeneas of Stymphalus. It would be similar to us today discovering a document about camp discipline and sentry duties during the American Revolutionary War by someone named “Washington,” and we made the logical assumption that this individual is George Washington, Commander of the Continental Army and, later, first President of the United States.
If true, the author Aeneas Tacticus would have participated at the Battle of Mantinea (362 BC), in which, as an Arcadian, fought under the Theban commander Epaminondas and also fought alongside the Boeotian League against a coalition of Spartans, Athenians, Mantineians, and other smaller city-states under the command of Spartan King Agesilaus II. It would be a victory for the Thebans, but Epiminodas would die in the battle leading to a weaker Thebes and later the rise of Philip II of Macedon. This would lead to Phillip II’s son, Alexander the Great, establishing a short-lived Macedonian Empire.
Regardless of whether Aeneas Tacticus and Aeneas of Stymphalus are the same person or two separate individuals, Aeneas Tacticus, at least, would have been familiar with the nature of these Peloponessian conflicts and would have had a worldview congruent with an environment of constant warring between Greek city-states. Wars would occur for a short period and then cease around time for harvesting and planting; they fought in cycles around the seasons. That matters because, for Aeneas, in defense of towns and cities, the most likely aggressor would have been other Greek city-states. While the Persian invasions of Darius and Xerxes had been an existential threat in his past, other Greeks were still the most probable threat.
Of his works, most have not survived, and we only know of their existence through a reference to them in other writings. But one that has survived, this manuscript called On The Defense of Fortified Positions (Perí toú pós chrí poliorkouménous antéchein), whose literal translation is “About how they endure under siege,” discusses the topic of protecting a city or town prior and during the threat of siege from an enemy force. It is mainly about tactics, techniques, and procedures for safeguarding a town from spies and surprise attacks, maintaining a sustainable guard rotation, securing provisions, mitigating potential internal revolts, and other various points of concern in regard to a city’s defense. However, he begins the manuscript with a discussion of the importance of what he is writing, the importance of a successful defense for a Greek city-state.
In the introduction to On The Defense of Fortified Positions, Aeneas states:
When men set out from their own country to encounter strife and perils in foreign lands and some disaster befalls them by land or sea, the survivors still have their native soil, their city, and their fatherland, so that they are not all utterly destroyed. But for those who are to incur peril in defense of what they most prize, shrines and country, parents and children, and all else, the struggle is not the same nor even similar. For if they save themselves by a stout defense against the foe, their enemies will be intimidated and disinclined to attack them in the future, but if they make a poor showing in the face of danger, no hope of safety will be left. Those, therefore, who are to contend for all these precious stakes must fail in no preparation and no effort, but must take thought for many and varied activities, so that a failure may at least not seem due to their own fault. But if after all a reverse should befall them, yet at all events the survivors may some time restore their affairs to their former condition, like certain Greek peoples who, after being reduced to extremes, have re-established themselves. (On Defense of Fortified Positions, 27-29)
Aeneas does not speak about the purpose of war in the offensive though he does speak of an army on the march away from their home. He acknowledges the dangerous nature of warfare in that military forces away from home can suffer from battle and disaster to such a point they are compelled to fall back to their own lands. He doesn’t speak of why the state chooses to engage in aggressive action, just that some do. It may have been a moot discussion to him, as a manual for military and civic leaders looking at how to defend their cities wouldn’t necessarily care for the aggressor’s justifications. In defense, however, the reason is obvious and existential.
In defense of these small city-states, Greek leaders must contend with minimal strategic depth. Strategic depth is about the ability to maneuver freely and to trade space for time if necessary. Yes, the Greek city-states could maneuver on their own lands, but they were limited in what they could control. Being surrounded by numerous other city-states, unless they were allied city-states, maneuvers would have to contend with enemy counteractions. If you are Arcadian, you have the Spartans to your south, Corinth to your north, a bunch of smaller cities with various affiliations, and the Aegean Sea. If you are the Athenians, you have Corinthians to your southwest, Thebans to your northwest, and the Aegean Sea around you. Indeed, being on the Peloponnese or in any of the areas of southern Greece is extremely limiting in depth. You have your city, your lands around the city, and the rest is other Greeks and the sea; not many options for military maneuvers in the defense other than a field battle and then falling back to the city walls.
Now, the purpose of defensive warfare for Aeneas is obvious. The city itself houses everything they care about. The temples of their gods, their governing body that provides them an identity as a people, their families, and all of their worldly possessions are within the walls of their city. There is no falling back. Once the city is destroyed, that is it; therefore, to save a people, the city mustn't fall; simple enough.
Aeneas does note that defeated people can bounce back. Survivors, after having their homes destroyed and infrastructure devastated, could reoccupy what is left and attempt to rebuild what has been lost, and future generations could prosper in time. However, this is purely hopeful for a defeated people, that one day what was lost will return and vengeance will be brought upon those who destroyed it. Until destruction, however, the best option to save a people is a “stout defense” to defeat the aggressor. On The Defense of Fortified Positions gives guidance on how to create that stout defense.
While Aeneas focuses on an aspect of defensive war, his feelings about its importance, and his argument for why the defense of the city is so critical a topic, this may allow us to speculate on his view of offensive war. This is a purely speculative position, but; if the defense is so existential to a people; if being attacked in your own lands amongst your homes and family is so dangerous; if you are one lost battle away from the enemy banging on the city gates, then going on the offensive may be the best option. As the saying goes, “the best defense is a good offense,” which may suit the Greek city-states very well. Bringing the horrors of war to our adversary’s city walls is a better option than waiting for them to do the same to us.
The purpose of warfare, therefore, from the perspective of Aeneas Tacticus in On the Defense of Fortified Positions, is one of defending one’s people and their way of life. This could extend to offensive actions being taken preemptively to avoid fighting the defensive. Still, regardless, we know from the writings we have from Aeneas his perspective on what would happen if you failed to defend your city. This threat justifies the study and discussion of defending cities that his writing goes on to do.
Onasander
The General (Strategikos)
1st Century AD - Greece
"Last Day on Corinth" by Tony Robert-Fleury, 1870. Depicts the sack of Corinth by the Romans have the Battle of Corinth in 157 BC. This would being the age of Roman control of Greece, and occurred two-hundred years prior to Onasander.
Roman conquest of Britain. Strategikos was dedicated to Quintus Varanus, who led the command into Wales (pink arrrows). From Wikimedia Commons
Not much is known of Onasander, even the correct spelling of his name amongst students of Ancient Greek works. Still, we know that he was a 1st-century AD Greek Platonic philosopher. He allegedly even wrote a commentary on Plato’s Republic, which has been lost to history. His name has been tied to the same Onasander that wrote this treatise, Strategikos, which translates as “strategic.” However, this work also goes by the title, The General, since it covers mostly the duties and desirable attributes of good generals.
Onasander dedicated this work to a Roman consul, Quintus Veranius, who would eventually become governor of Britain in 57 AD and died a year or two later. As a result, Strategikos was probably written at some point within the ’50s of the 1st Millennium. A lot occurred for the Greeks between Aeneas Tacticus’ On The Defence of Fortified Positions and Onasander’s Strategikos. By 146 BC, Rome had conquered Greece. A hundred years later, in 49 BC, Gaius Julius Caesar crossed the Rubicon. In 27 BC, the Roman Republic made way for the Roman Empire under Octavian. The Roman conquest of Britain occurred in 43 BC. Then in 54 BC, Emperor Nero ordered Veranius to continue military operations on the island, where he focused on operations in the territory of modern-day Wales.
By this time, the Greeks would have experienced around two-hundred years of Roman rule. There would be devastation in portions of Greece due to a Greek rebellion of 88 BC and the Roman civil war of 49-45 BC. The Roman Empire would then invest heavily to rebuild Greek cities, and by the time of Onasander, there was much cultural exchange between these two peoples. Basically, lived in a world where his people were ruled by a foreign power that had initially been oppressive but who had eased their rule and even enriched Greek communities for around eighty years by the time of this work’s publishing.
Naturally, Greeks participating in Roman conquests would be auxiliary elements to Roman legions if they were not citizens. We could speculate the reasons for why Onasander would have provided his thoughts on generalship. One possibility could include success on the battlefield and expanding the Roman Empire, which would also economically improve the conditions for Greece. A second possibility is that Greeks were serving under Roman commanders, and by ensuring Roman success, he could safeguard his countrymen who served with them. A third possibility is that he could have had respect or appreciation for Rome and wanted to support them for that sake alone. And a fourth possibility is that he could have simply had the desire to discuss his thoughts on military theory and wanted to share it with notable Romans currently engaged in military operations. It also could have been a combination of any of these possibilities.
Regardless of the reasons for writing Strategikos, he does provide us with an indirect perspective of the purpose of war by discussing that there are both just and unjust wars. In the chapter “The Necessity of a Reasonable Cause for War,'' he states:
The causes of war, I believe, should be marshaled with the greatest of care; it should be evident to all that one fights on the side of justice. For then the gods also, kindly disposed, become comrades in arms to the soldiers, and men are more eager to take their stand against the foe. For with the knowledge that they are not fighting an aggressive but a defensive war, with consciences free from evil design, they contribute a courage that is complete; while those who believe an unjust war is displeasing to heaven, because of this very opinion enter the war with fear, even if they are not about to face danger at the hands of the enemy. On this account the general must first announce, by speeches and through embassies, what he wishes to obtain and what he is not willing to concede, in order that it may appear that, because the enemy will not agree to his reasonable demand, it is of necessity, not by his own preference, that he is taking the field. (Strategikos, 391)
The first element of this passage discusses the nature of just and unjust conflict in its impact on the morale of the warring parties. While the purpose of war may not be stated, we know that it must be viewed as just. What makes it just is left up to the reader's interpretation, and more importantly, it is the general whose charisma, rationale, oratory, and literary skill needs to justify the conflict to their warriors and the public.
Intelligent leaders on both sides of a conflict will latch on to justifications for their righteousness in the fight. For example, the aggressor might justify going to war as punishment and revenge for a previous violation. The defender will naturally justify its actions in the war as a defense of their homes and territory. Defenders, naturally, just as Aeneas would attest, have the justification of protecting everything they love. Even if the defenders were the previous aggressors and may now be facing a justified retaliation, they aren’t going to give up and accept whatever may come; they will fight to protect their homes, families, and people.
The aggressors, however, have to find some purpose to latch onto to justify their actions. Using the five factors of human violence proposed by Steven Pinker in The Better Angels of Our Nature and which we discussed in Chapter 2.0: On Violence, we can see some of the forms of justifications used for offensive warfare. Some examples within the five factors that could justify aggressive war include:
- Predation: Conquering land for resources
- Domination: Defeating and enslaving lesser tribes; taking key terrain for better strategic positions; forcing lesser peoples to provide periodic tribute; incorporating people into a greater empire.
- Revenge: Destroying an enemy military and its people for a past violation; raping and pillaging in response to similar enemy action; inspiring awe and terror to deter future violations.
- Sadism: Raping and slaughtering because the culture promotes it, capturing slaves for torture or sexual subordination.
- Ideology: Waging religious conflicts like Crusades/Jihads; defeating an ideological foe as a requirement of one’s beliefs; a religious or historical claim to lands; fighting and killing because “that is what the gods want.”
Additionally, let’s look at that discussion of the impact of the gods upon the beliefs of the fighters. While he mentions that the gods become “comrades in arms,” this thought of divine support is more important in its impact on morale than in the belief that Ares/Mars will join in fighting Greco-Roman enemies. The belief in the soldiers that the gods support them is a powerful motivator, while the inverse is a great demotivator. If justified, a setback could be chalked up to a test of mettle that they must overcome. If not justified, a setback could appear to be a curse by the gods.
The second element of justification comes from exhausting other courses of action before waging conflict. The effort to negotiate for terms with an adversary, to gain the purpose of war without actually waging it and contributing to the world’s suffering, is seen as a necessary step to ensure that the subsequent waging of war is just. In a way, it tells the world, “we tried peace; now we are only left with one option” thus, with a justification, the support of gods, and exhausting all other avenues, Onasander finds the purpose of the war to be just.
The purpose of warfare, therefore, for Onasander in Strategikos is to accomplish the objectives of the state, whatever they may be. However, it must be done justifiedly and as a last resort.
Zhuge Liang
Facilitation and Appropriateness (Bien Yi)
3rd Century AD - Three Kingdoms China
Zhuge Liang as depicted in Romance of the Three Kingdoms XIV from Koei-Tecmo
Map of the Three Kingdoms (262 AD) prior to the successful invasion of Shu by Wei. Pulled from Wikimedia Commons, drawn by Yu Ninjie
Zhuge Liang has been a popular Chinese historical individual even into contemporary times. Whereas Sun-Tzu is famous for his writing The Art of War, and only a few know of his contributions to the state of Wu, it is the reverse for Zhuge Liang. Zhuge Liang is known for his contributions to the rise and establishment of the Shu-Han Dynasty during the tumultuous and highly romanticized Three Kingdoms period (220-280 AD) at the close of the Later Han dynasty (23-220 AD).
Like much of Chinese history, the central authority of the Han would weaken as a result of court infighting, the Yellow Turban Rebellion, and the control of the child emperor under the warlord Dong Zhou. This chaos throughout China allowed more warlords to claim their power bases to stabilize their people and reaffirm the strength and nobility of their station. One warlord, the imperial uncle Liu Bei, sought out Zhuge Liang to be his advisor. Together they would eventually create the short-lived state of Shu, which would become Shu-Han, to reaffirm their authority over the lost Han imperial line to which Liu Bei is related - allegedly.
In popular culture, much of the story of Zhuge Liang is taken from The Romance of the Three Kingdoms, a historical novel by Luo Guanzhong in the 14th Century AD in Ming Dynasty China. However, the novel, and much of our knowledge of the Three Kingdoms period, comes from the Records of the Three Kingdoms written during the 3rd Century AD by Chen Shou - note that no complete English translation exists, yet. It is the closest thing we have to a primary source of biographies and narratives telling us what occurred during this time.
These collections of writings attributed to Zhuge Liang, the Jiang Yuan and the Bien Yi, to the best efforts of the translator, are called “compilations on generalship” and “facilitation and appropriateness” in English. They provide Zhuge Liang’s perspectives on particular actions and attitudes of civil servants and generals. And while in his writing, he does mention many concepts associated with Confucianism and Taoism; he also has a strong Legalist take on the conduct of affairs. This means that while he discusses the importance of concepts such as benevolence, virtuous behavior, filial piety, and the underlying belief that there is a Tao of Heaven and Man, he is also a staunch adherent to the law. He is much more likely to behead you than pardon you if you break the law where the punishment requires beheading, regardless of your relationships or past actions. The law is the law, and potentially not carrying out punishments where the law requires could be disharmonious to a society that is structured around laws.
All that being said, what you need to know about the environment that Zhuge Liang lived in is this:
- The Han was weak, and there were wars throughout the lands.
- Liu Bei convinced Zhuge Liang to enter his service in his attempts to restore the Han.
- Zhuge Liang assisted Liu Bei in establishing a power base in Yi, modern-day Sichuan, and Chongqing provinces.
- Zhuge Liang helped compel Liu Bei to assume the position of Emperor of the short-lived Shu-Han Dynasty.
- Zhuge Liang’s position as the Prime Minister of Shu-Han helped Liu Bei, and his son, Liu Shan, hold off the kingdoms (dynasties) of Wei and Wu.
- And at some point during his advisory position to Liu Family, he wrote the passages of the Jiang Yuan and Bien Yi.
So, in regards to the purpose of warfare in a time of great chaos, that is the Three Kingdoms period, Zhuge Liang wrote in Chapter 9 of the Bien Yi:
Governmental measures for “administering the army” refer to governing border affairs. The Tao for correcting chaos and preserving the state is to adopt awesome martial measures. Executing the brutal and conducting punitive expeditions against the contrary is the way to preserve the state and bring security to the altars of soil. For this reason, even when civil affairs prevail you must make military preparations.
All living beings with blood, even insects, invariably have claws and fangs that they can employ. When happy they play together, when angry they harm each other. People lack claws and fangs so they created weapons and armor in order to aid their defense. Thus the army assists the state and ministers assist the ruler. When their support is strong the state will be secure but when weak the state will be endangered. It all lies in who is entrusted with responsibility for command. If they are not generals for the people and assistants for the state, they will not master the army. Therefore, in governing, the state is administered with the civil, but in controlling the army the plans must be martial. Governing the state must react to the exterior, controlling the army must accord with the interior. (Bien Yi, 234)
Zhuge Liang harkens back to the historical precedent that when there is suffering and chaos when there is disharmony in the world, previous virtuous rulers have used the tool of war to set things right. In his writings on state matters, many of his concepts were shaped by Jiang Ziya’s Liu Tao and the Ssu-ma fa of the state of Qi. Naturally, well-known scholarly works would be the basis on which a person becomes a learned individual. Being able to quote passages from important civil and military treatises was a method of meritocratic testing for civil service posts in governance and an informal way to gauge a person’s intelligence.
In peace, when promoting civil matters, such as facilitating the development of agriculture, infrastructure, and trade, the state must also not forget to maintain a ready military capability. The reason for this, as he begins his second passage, is that a natural state of violence exists amongst humans. He likens human interactions in much the same way as other creatures in that animals can both play and fight with each other depending on their emotions at the time. However, the difference between humans and the other animals is that humans “created weapons,” whereas the animals were born with their “claws and fangs.”
Zhuge Liang, though he believed in the concept of Taoism, even engages in various Taoism/shamanistic rites in the stories, he appears to provide a more naturalistic interpretation in the comparison between humans and beasts. Indeed, fundamentally the Tao is an acceptance of the nature of things, but here Zhuge Liang actually makes the effort to bridge the obscure and ambiguous nature of the Tao with a practical physical example. Humans fought based on their emotions and their feelings at that time, much like animals, and because we see it reflected in the natural world of these beasts, fighting between humans may actually be a natural state of affairs. Warfare results from disharmony with the Tao of Man, and disharmony within the Tao of Man could come from disharmony within the Tao of Heaven and Earth. Locusts destroying crops, famines causing starvation, natural disasters impacting economies, and heat waves causing droughts are heavenly and earthly events leading to disharmony in human society.
It is the army that serves the interests of the people as their defense against threats. When “the army assists the state” as their martial arm, alongside the ministers assisting the ruler in civil affairs, and their “support is strong,” then the state is “secure” In the eyes of Zhuge Liang, the military should always be strong as part of a whole government approach to providing to the people. There are always threats. It is human nature to enter into conflict, and the need for a capable military is as much critical in peace as it is in war. He even states that there are times when there are no diplomatic options to resolve disputes when he references the barbarian tribes that live on the periphery as “governing the state must react to the exterior.” He later states about these tribes:
It is difficult to transform the members of the Jung and Ti with reason but easy to subjugate them with awesomeness. Rites and rituals [the li] have their employment, awesomeness its imposition… Despite the transformative influence of their Virtue, the Five [legendary] Emperors, three kings, and subsequent sagacious rulers still had to apply awesomeness and martial power. Thus, even though weapons are inauspicious implements, when they had no alternative they still employed them.
There are some people, uncivilized by Han Chinese standards of society, that didn’t conform to standards and customs. “These people only understand force” would be Zhuge Liang’s perspective, and therefore a strong and ready military is both necessary for internal conflict within the nation, but also the only practical option to dealing with external threats like these barbarians tribes.
The purpose of war, therefore, from the perspective of Zhuge Liang in the Bien Yi, is that it is the natural state of man to solve particular social problems with warfare. War is human nature, it will occur when there is disharmony, and it is the duty of the state to prepare for it. While the natural environment and human politicking may cause problems within human society that create the conditions that require war to solve, when dealing with barbarian tribes whose customs and way of life are martial in nature, you can only deal with them through the tool of war.
Publius Flavius Vegetius Renatus
Publius Flavius Vegetius Renatus
Epitome of Military Science (Epitoma Rei Militaris)
5th Century AD Western Roman Empire
15th Century Leather Bound Edition of De Re Militari. From Wikimedia Commons
Division of the Roman Empire, West and East, by 379 AD during the time of Theodosius I. Pulled from Wikimedia Commons
Publius Flavius Vegetius Renatus, or just Vegetius for short, wrote Epitoma Rei Militaris, or Epitome of Military Science in English, in or around the early 5th Century AD and is either dedicated to Emperor Theodosius I, Theodosius II, or Valentinian III. This work also commonly goes by the name De Rei Militari, or Concerning Military Matters in English, so don’t be concerned if you see either name out there in the marketplace, as they are the same treatise. Not much else is known of Vegetius other than his authorship of the treatises he left behind.
The work of Epitoma Rei Militaris has a few historical inconsistencies when Vegetius references certain Roman military institutions because he admits his efforts to recall the historical institutions to make his points. He states this much when he says, “we attempt to show, by a number of stages and headings, the ancient system.” Much of this work, therefore, is probably the result of the author assembling the works of previous military theorists, such as Cato, Polybius, and Frontius, and compiling a work that could be shared with his contemporaries that highlights this “ancient system.” Indeed, it appears that Vegetius didn’t write this as a philosophical discussion on the nature and art of warfare but with a tangible political impact in mind.
In 330 AD, the Roman Empire had split between the Western Roman Empire, with Rome as its capital, and the Eastern Roman Empire, with Constantinople as its capital. During the time of Vegetius, General Aetius of Western Rome was campaigning against surrounding barbarians tribes and needed a strong and revitalized Roman military to do it. Supporting this effort may have been Vegetius’ intention. Epitoma is a work of four books in total, and the very first book covers the recruitment and training of soldiers for the legion. Whereas other treatises would discuss the importance of raising armies and training them accordingly, Vegetius goes into detail about the criteria for recruit selection. From specifics on the height and appearance of recruits to the civilian careers that should be banned: textile workers and pastry chefs were seen as too weak to be soldiers. This section, and subsequently the entire work, appears to be an attempt to give guidance to Rome’s leadership on actually raising and strengthening the military for their immediate needs.
And here, we get to the discussion on Vegetius’ perspective on the purpose of warfare through the examples he will reference. In the first book of Epitoma Rei Militaris entitled “Recruitment and Training,” it states this in the last section called “On Encouraging Military Science and Roman Valour”:
This material, having regard for faithfulness and devotion to truth, I have brought together in this little book, Invincible Emperor, abridged from all the authors who have written down the technique of military science, so that should anyone wish to be diligent in raising and training recruits he may be able easily to strengthen an army in emulation of ancient military virtue. For martial energy has not declined in mankind, nor are the lands exhausted that produced the Spartans, the Athenians, the Marsians, Samnites, Paeligni, the Romans themselves. Were not once the Epirotes very powerful in arms? Did not the Macedonians and Thessalians overcome the Persians and penetrate as far as India on campaign? Clearly the Dacians, Moesians and Thracians have always been warlike, for fables tell us that Mars himself was born among them. But it is tedious if I attempt to list the strength of all the provinces, when they all belong under the sway of the Roman Empire.
However, a sense of security born of long peace has diverted mankind partly to the enjoyment of private leisure, partly to civilian careers. Thus attention to military training obviously was at first discharged rather neglectfully, then omitted, until finally consigned long since to oblivion. Neither let anyone wonder that this happened in the preceding age, because after the first Punic war twenty and more years of peace so enervated those all-conquering Romans as a result of private leisure and neglect of arms, that in the second Punic war they could not stand up to Hannibal. So it was that after so many consuls, so many generals, so many armies lost, they only finally achieved victory, when they had been able to learn military science and training. Therefore recruits should constantly be levied and trained. For it costs less to train one’s own men in arms than to hire foreign mercenaries. (Epitoma, 27-28)
Vegetius does not state the purpose of warfare, but it is through the reference to other nations and even Rome’s history that we can derive the purpose of warfare by reading between the lines. There are no peaceful people, only people who have had a propensity to military endeavors which could be unleashed at any point. Though they may be part of the empire, their nature endures. From these people and fellow Romans, the army can be brought up to strength with new recruits.
However, we must recall what happened after the First Punic War when Rome finally defeated Carthage after great effort. Vegetius discussed the desire for peaceful pursuit that had lulled Rome into a false sense of security, blinded by the reality that “martial energy has not declined in mankind” for those outside the empire. Carthage returned and caused great suffering for Rome because Rome allowed itself to get complacent in peace. The Second Punic War, could have been deterred, or at least the devastation to Roman lands, cities, and people could have been limited with the maintenance of military strength and readiness. Basically, there will be times of war and times of peace. Still, in those times of peace, Rome must always prepare for the next war by cultivating a culture of military studies and virtues amongst the population so that Rome could quickly bolster its forces with competent recruits for an already standing and ready military force.
In addition to keeping one’s people ready, he states the importance of the army being less costly than mercenaries. Other than being a financial consideration, this could also reference Carthage and the costly, ineffective mercenaries they used to make up their land warfare component; Carthage was more adept at naval warfare and heavily leveraged mercenaries for land battles. If the mercenaries were foreign, as it was for Carthage, they wouldn’t have the same commitment to preserving the state. Coordinating military operations with people who don’t speak the same language can cause significant friction in a chain of command.
The purpose of warfare, therefore, from Vegetius’ perspective in the Epitome of Military Science, is the preservation of the state, its land, and its people. With a standing and ready force and a morally strong and disciplined loyal civilian populace, Rome could quickly transition from a peaceful society to a wartime footing to protect Roman interests at all times.
Liu Bowen
One Hundred Unorthodox Strategies (Pai-Chan Chi-Lueh)
13th Century to 15th Century AD - Ming China
Qing Dynasty depiction of Liu Bowen (Liu Ji). From Wikimedia Commons
Military movements during the An Lushan Rebellion. Pulled from Wikimedia Commons
Both the author, Liu Bowen, and the publication date of the One Hundred Unorthodox Strategies, during the early Ming Dynasty, have been brought into question. That is the nature of ancient and classical texts. Still, we generally understand that it was probably compiled towards the end of the Southern Sung Dynasty (1127 - 1279 AD), finalized during the short-lived Mongol Yuan Dynasty (1279 - 1368 AD), and was in government circulation during the Ming Dynasty (1368 - 1644 AD) and onwards. Since Liu Bowen was around during the very beginning of the Ming, while he may not be the one that wrote it, he could have been the one that compiled and finalized it into its current iteration.
This particular treatise served a purpose in Chinese society. During Ming Dynasty China, as in the rest of Chinese history, studying the classics was an important tool to judge an individual's competency and merit for holding government office. Where this book differs from the others is that, other than it is a summation of many of the points set forth from all of the previous military classics known to Chinese academia, this was structured to be a teaching tool for students entering the civil service exams or even those with a desire to be knowledgeable on military tactics and strategy.
As the name states, there are one-hundred sections of the book that cover various topics on assessments, rewards and punishments, alliances, formations, terrain, and weather. Basically, everything that was mentioned in treatises such as Jiang Ziya’s Lui Tao, Jang-Chu’s Ssu-ma fa, Sun-Tzu’s bing fa, and others into a single source of concepts reframed and tied to historical examples from a now much grander history to pull from. Indeed, modern military doctrinal publications do similar things, stating concepts and associating them with real-world case studies.
Regarding the purpose of war, we find his perspective in the last concept written about in the book. The one-hundredth section entitled “forgetting warfare” states:
Tactical Discussion
The Sage remains conscientiously alert not to forget danger when secure nor chaos when well ordered. When the realm is free from military affairs the martial cannot be neglected. If every aspect isn’t pondered, you will lack the means to defend against the violent. It is necessary to internally cultivate culture and virtue while externally making strict martial preparations. When embracing and being conciliatory toward distant peoples, guard against the unanticipated. Throughout the four seasons one must practice the martial rites in order to show that the state has not forgotten warfare. One who has not forgotten warfare teaches the people to not neglect their military training. A principle from the Ssu-ma Fa states: “Even though the realm is at peace those who forget warfare will inevitably be overturned.”
Historical Illustration
When the T’ang Hsuan-tsung ruled, he inherited a long heritage of peace in which the weapons had been destroyed, the horses put out to pasture, the generals dismissed, and the army rested. The state knew nothing about military preparations; the people nothing about warfare. When the rebellions of An Lu-shan and Shih Ssu-ming suddenly erupted, the civilian officials were incapable of acting as generals and the city dwellers inadequate to the tasks of combat. The very altars of state were endangered, an inheritance long protected largely lost. Alas, can warfare be forgotten? (100 Unorthodox strats, 268)
In One Hundred Unorthodox Strategies, the purpose of warfare is alluded to in a cautionary tale about what occurs when people forget the lessons that war teaches. Peace and prosperity can lull society into a state of weakness that fails to respond to those that are more than capable of using the tool of violence to achieve their ends. The An Lushan Rebellion (755 - 763 AD) occurred at the midpoint of the Tang Dynasty (618 - 907 AD) when Tang general An Lushan attempted to destroy the Tang and establish his own dynasty of Yan. It ultimately failed at a great loss of life. How much loss of life has been debated where some said upwards of 36 million or two-thirds of the Chinese population had died based on census records before and after the rebellion. Since post-conflict census gathering would have been understandably impacted, it is expected that they could not conduct an effective census like they once were.
Regardless of how many people actually died during the rebellion, needless to say, it was a major loss of life. This loss of life, to the scholars of Chinese martial history, greatly impacted the conduct of the empire. They viewed the lax standards for the maintenance of military readiness between officials and the people, that this directly led to the inability of the Tang to suppress a rebellion which resulted in an unacceptable loss of life. The fact that Tang leadership allowed the state of their military arm of national power to wane so badly that potentially tens of millions of people died as a result of their inability to act effectively meant it became a valuable historical case study of always maintaining military prowess.
In times of war and chaotic uncertainty, it is easy to understand the need for military strength as the threats of violence and force are always present. In times of peace, however, it is harder to get people’s commitment to maintaining a ready military force, especially as some would see it as a waste of time, effort, resources, capital, and opportunity costs of what else the state could have been doing. The Tang and its people failed to remember their history and human nature, as discussed by their ancestors in military treatises, and paid heavily for this misstep. But letting peace lull people into a false sense of security has always been a problem for humanity. Many cultures have experienced this, as humans tend to focus on the problems that are most pressing instead of the ones that are only possible. But the possibility of war, its consequences of loss of life, and forced subjugation are so dire that a state should always be prepared for it. As the saying goes, “if you want peace, prepare for war” because if you aren’t prepared for war, then war may come to you, and your next peace will be hard fought.
The purpose of warfare, therefore, based on Liu Bowen’s One Hundred Unorthodox Strategies, is to preserve the authority of the state and the stability of society. While he didn’t necessarily state this directly, his position that forgetting the lessons of warfare failed to prevent the rebellion from gaining strength and led to significant suffering that to prevent this is war’s purpose. Or at least, it is the major purpose for an established empire that has domain over practically the entirety of the civilized eastern world.
Niccolò Machiavelli
Art of War (Dell'arte Della Guerra) and The Prince (Il Principe)
16th Century AD - Florence, Italy
Niccolò Machiavelli painting by Santi di Tito.
Map of the Italian Peninsula as of 1499 AD. The Floretine Republic (light red) northwest of the Papal States (gray). From Wikimedia Commons
Niccolò Machiavelli was a civil servant in the Florentine Republic in the early 16th Century of Florence on the Italian Peninsula. He was a political and military theorist who received a bad reputation for promoting a perspective of deceptive and manipulative geo-politicking from his book Il Principe, or The Prince in English (written in 1513 AD, published in 1532 AD), which discusses methods for leaders to gain and retain power. While he did write The Prince, I wouldn’t necessarily say he promoted the principles it sets forth. Rather, it is simply a brutally honest assessment of the reality of power politics in his time. He wrote it to his target audience Lorenzo di Piero de Medici, of the powerful and influential Medici family of Florence, who defeated the Florentine Republic with the use of Spanish mercenaries backed by a Medici Pope, Leo X. Machiavelli would lose his position and live in his vineyard producing these political works.
While The Prince was written in 1513 AD, I would suspect, as a passive-aggressive remark on the brutal nature of politics, he also wrote other works while managing his vineyards and spending his off hours reflecting on the nature of things. One such work he wrote was Dell'arte Della Guerra, or the Art of War in English, written in or around 1520 AD. Machievelli’s Art of War promotes the ancient ways of military service and the study of warfare from during the time of the Romans. One important aspect of the book that he promotes with great enthusiasm is the establishment of a militia. Machiavelli, himself, during the times of his civil service, had promoted, raised, trained, and lead a Florentine militia that would go on to defeat and conquer Pisa in 1509 AD but would also be defeated by those aforementioned Spanish mercenaries supporting the Medici family in 1512 AD.
Without going into the history of Machiavelli, which itself can and is its own lengthy topic for historians and theorists on the subject of politics and warfare, we can make a few statements that help us better understand his perspective:
- He believed that political power was gained through a mixture of force, deception, and manipulation.
- He distrusted mercenaries, especially foreign mercenaries, as he believed those that chose the “art of war” as their profession would become destructive and dangerous to the locals.
- He promoted the development of homegrown militias for the common defense but simultaneously distrusted standing armies.
From here, we look at his perspective on the purpose of warfare. From The Prince, Chapter XIV:
A Prince should therefore have no other aim or thought, nor take up any other thing for his study, but war and its order and discipline, for that is the only art that is necessary to one who commands, and it is of such virtue that it not only maintains those who are born princes, but often enables men of private fortune to attain to that rank. And one sees, on the other hand, that when princes think more of luxury than of arms, they lose their state. The chief cause which makes any one lose it, is the contempt of this art, and the way to acquire it is to be well versed in the same. Francesco Sforza, through being well armed, become, from private position, Duke of Milan; his sons, through wishing to avoid the fatigue and hardship of war, from dukes became private persons. For among other evils caused by being disarmed, it renders you contemptible; which is one of those disgraceful things which a prince must guard against. (The Prince, 184)
If one only ever read The Prince, one might assume that the only purpose of warfare for leaders is to promote, expand, and protect their power. Indeed, this is one aspect of power politics that is functionally true. While there are many ways in which an individual, family, or clique can gain and retain power, the tool of violence to achieve those goals has been an aspect of humanity since homo sapiens have been our own species. Indeed, this may very well be an aspect of any social species that has the means to employ violence to kill and protect to inevitably treat the tool of violence as a means of leveraging influence on others. This coincides with the second factor of violence, Domination, discussed by Steven Pinker and mentioned in Chapter 2.0: On Violence.
Here, however, I don’t think we get the full picture of his perspective on the purpose of war. It is one aspect of it, but remember, when he wrote this book, he was only recently ousted from his service to Florence by the Medicis and had faced short imprisonment and torture, which could bias his perspective to only the most nihilistic and brutalist interpretation. About eight to nine years later, he would write his Art of War and give us another perspective.
Do note that Machievelli’s Art of War is written as a Socratic dialogue, meaning that it is written in a question-and-answer format to deliver its points from the perspective of a student taught by a mentor. For our current study, the one asking the questions is Cosimo Rucellai, and the one imparting his knowledge is Lord Fabrizio Colonna, a Condottiero, or a mercenary captain.
In Machievelli’s Art of War, Book 1, Cosimo poses the question of how to maintain a body of soldiers who are competent in the art of war when in times of peace, to which Fabrizio states:
By way of a militia; not similar to that of the king of France because it is dangerous and insolent like ours, but similar to those of the ancients who used to create cavalry from their subjects and, in times of peace, used to send them to their homes to live off their arts… So that now if this part of the army is able to live by such a practice even when there is peace, it arises from a corrupt order. As to the provisions that are reserved for me and for other heads, I say to you that this likewise is a very corrupt order, for a wise republic ought not to give them to anyone; rather, it ought to use its citizens as heads in war, and in time of peace it ought to want them to return to their art…
And I say I have never used war as an art, because my art is to govern my subjects and to defend them, and, so as to be able to defend them, to love peace and know how to make war. And my king rewards and esteems me not so much because I understand war as because I also know how to counsel him in peace. Hence any king, if he is wise and wants to govern prudently, ought to not want to have near him stone who is so made. For if he has around home either too great lovers of peace or too great lovers of war they will make him err. (Art of War, 19)
That Fabrizio, a mercenary, would come out against the use of mercenaries puts into question that this discussion even occurred. It all may very well be fictional, and Machiavelli is simply putting forth his ideas through these men's mouths, but regardless his ideas are promoted. That the utilization of the art of war as a student is for the defense of the people. We can allude that, in this case, the war’s purpose for Fabrizio is as a tool to protect and defend the political body and citizenry from threats.
He believes that only a militia of citizens can truly protect the citizenry's interests. Additionally, he is weary of keeping an army of citizens permanently under arms. He had believed this to be dangerous as if they aren’t constantly paid; to which he doesn’t believe a state can financially support a sufficient standing army in times of peace, that they would resort to banditry, just as mercenaries would when not getting paid by the state.
The purpose of warfare, therefore, as put forth by Machiavelli in both The Prince and his Art of War, serves two agendas. Firstly, it can be utilized to gain and expand an individual leader's power and retain the power they have achieved. Secondly, it can be used to defend the interests and livelihoods of the citizenry, but only when those waging and conducting warfare during times of war and studying the art of war during times of peace are the very citizens themselves.
Archduke Charles von Hapsburg
Principles of War (Grundsätze der Hohen Kriegskunst)
19th Century AD - Austria
Victorious Archduke Charles of Austria during the Battle of Aspern-Esslin. By Johann Peter Krafft
Strategic Situation as of 1796 AD during the War of the First Colation. From Wikimedia Commons
Archduke Charles von Hapsburg, whose complete German name is Karl Ludwig Johann Josef Lorenz, Erzherzog von Österreich und Herzog von Teschen, saw his military career begin with fighting French revolutionaries during the War of the First Coalition (1792-1797 AD) after which he fought in Italy, Germany, and Switzerland and defeated notable commanders such as Jean-Baptiste Jourdan, Jean Victor Marie Moreau, André Masséna, Michel Ney, and even Napoleon himself. For Austria, though Charles would see some defeats on the battlefield, the fact that he was one of the only Austrian commanders that achieved success against the French, he was given a higher station and treated as a hero to his nation.
Being considered a savior of Austria in the face of a rising militaristic France meant that he would take part in efforts to improve upon the military arm of the Austrians. During 1806 AD, while attempting to improve upon these institutions, Charles would write his Grundsätze der Hohen Kriegskunst, or the literal English translation of “Principles of the High Art of War,” which more commonly goes by simply the Principles of War for English audiences. It is not a complex work, as it is as much a treatise on the fundamentals of generalship and something that could be easily translated for members of the various coalitions that would rise to face off with the French.
In the Principles of War, he doesn’t detail the relationship between statecraft and warfare. Still, he does mention this at the beginning of his first chapter, section one, titled “General Considerations for War:”
War is the greatest evil that can happen to a state or nation. The principal need of a sovereign or a general-in-chief thus will be to call up from the beginning of the war all disposable forces, and to employ them in such a way that the war lasts as shortly as possible and ends quickly in the most favorable manner.
The object of all war must be an advantageous peace, because only an advantageous peace lasts, and it is only a lasting peace that can, by making nations happy, accomplish the ends of governments. (Principles of War, 1)
For Charles, the desired ends of war, and the reasons why war is used, are not stated. He notes, as many military and political theorists do, that war is a horrible and nasty endeavor for a nation. He believes the ends should be achieved, whatever those ends may be, with great haste and having set the conditions that leave the nation in an advantageous position. The nation's position at the end of the conflict should be commensurate with the evils that had to be inflicted upon the enemy and endured by your soldiers.
The object of war, he states, “must be an advantageous peace.” From here, having a favorable position at the war's end ensures that the nation's strength creates the stability that keeps future conflict from arising. If you had to partake in or create the suffering that war brings, ensure the subsequent peace lasts as long as possible to make it worth it. During a time of long-lasting peace, governments can then do their best to provide for their people and compel nations to work through their problems through avenues other than war.
The purpose of warfare, therefore, for Charles in his Principles of War is that of setting the conditions of a long-lasting peace under advantageous conditions. Only then will the suffering that war brings be justified. One such way to do this includes war executed through quick and decisive action to bring about its conclusion. The political objectives, whatever they may be, must be obtained quickly through war and leave the nation in a position of long-lasting strength to avoid future wars bringing these concerns back to the field of battle.
Carl von Clausewitz
19th Century AD - Prussia
Painting of Carl von Clausewitz by Karl Wilhelm Wach
Tactical map of the Battle of Waterloo on the 18th of June, 1815. From Wikimedia Commons
Carl von Clausewitz was a Prussian military officer who was born in 1780 AD and entered into the service around the age of twelve, where he participated during the War of the First Coalition (1793-1794 AD) against the French. He entered military academies, became an instructor, and supported numerous campaigns against the French, including the culminating Battle of Waterloo. His life would be cut short by cholera in November of 1831, which he contracted while in Poland during the Polish rebellion of 1830.
His most famous treatise on warfare, Vom Krieg, translated as “On War” in English, would be published after his death. His widow, Marie, would compile all of his writing into various books to the best of her ability, and to which I presume she structured based on her intimate knowledge of her husband’s intent for how it would be structured, taking the form of On War that we know today. Indeed, this major treatise on contemporary military theory; the relationship between the nation and the military; the purpose of warfare; and the dichotomy between political and military objectives, much of our current understanding of western military theory is shaped by Clausewitz.
As far as notable military theorists throughout history, Clausewitz has been referenced similarly to the likes of Sun Tzu. As the Sun Tzu of the West, and has been alive to commentate on the geopolitics of a more contemporary time period involving numerous nations, Clausewitz’s principles on war and the connections between military action and political statecraft have had a defining impact on our current understanding of military theory. If you have ever heard of concepts involving: 1) ends, ways, and means; 2) war as a politics through different means; 3) violence as a tool to compel the enemy to our will; or 4) limited political objectives during war, then you have been exposed to Clausewitzian ideas.
The Napoleonic Wars produced many fine and notable leaders who wrote about their experiences and perspectives on the nature and purpose of warfare, but Clausewitz’s perspective had a lasting impact. Within On War, Clausewitz defines war and expounds on its nature when in “Book One: On The Nature of War, Chapter I: What Is War?, Section 24,” he states:
War is a mere continuation of policy by other means.
We see, therefore, that War is not merely a political act, but also a real political instrument, a continuation of political commerce, a carrying out of the same by other means. All beyond this which is strictly peculiar to War relates merely to the peculiar nature of the means of its uses. That the tendencies and views of policy shall not be incompatible with these means, the Art of War in general and the Commander in each particular case may demand, and this claim is truly not a trifling one. But however powerfully this may react on political views in particular cases, still it must always be regarded as only a modification of them; for the political view is the object, War is the means, and the means must always include the object in our conception. (On War, 179)
War, to Clausewitz, does not have a purpose in and of itself other than it is an extension of state influence against other adversarial and friendly states, where other means of the state could not achieve desired results by themselves. War is not a separate entity to diplomatic and political discourse; it is merely a new tool when all else fails. This means that the purpose of war is tied directly to the nation's purpose to influence others. What it could not accomplish through 1) diplomatic negotiation; 2) economic trade, leverage, or sanctions; and, 3) informational and cultural manipulation of the geopolitical environment, the state may decide to include 4) martial threats and military action alongside the other efforts previously stated, to achieve those desired results.
The purpose of the military is to be the violent tool of the state, one of the four elements of national power; diplomatic, informational, military, and economic, what we now call the acronym DIME. Now, Clausewitz understands, as did everyone that experienced the impacts of the wars of the Napoleonic era, that the use of the military has an impact of greater severity than the other tools of national power. Economic sanctions and diplomatic ostracization don’t have as much of a negative perspective as a literal invasion of another homeland. Thousands dying of starvation due to a sanction feels different than thousands dying at the hands of an enemy military force, even if the consequences of “thousands dead” were the same.
Additionally, the use of the military against the enemy forces the hands of diplomats. No longer can they argue and negotiate from perceived positions of power. The military strengths of their nations, which before were based on an equation of size, equipment, and competency, are actually being tested on the battlefield. Both sides, who had argued from strength, will see their strength tested, and one side will be more severely weakened from the fighting and will no longer be able to negotiate from strength. As a result, Clausewitz believes that the use of the military should be taken with care alongside other tools of the state and not the first go-to tool for solving political problems.
The purpose of warfare, therefore, for Clausewitz, based on his writings in On War, is to serve as a way to achieve the political objectives of the state. The military is not a unilateral entity but another means to shape politics and diplomacy. The means of the military are violence and destruction of the enemy’s force. The way to do that is through war, which will set the conditions for diplomats to compel the adversary to one’s will more effectively. “War is a mere continuation of policy by other means,” as Clausewitz says.
Antoine-Henri Jomini
Painting of Jomini Antoine-Henri by George Dawe
Extent of France and its allies (within the pink boundry) by the time of the Invasion of Russia in 1812. From Wikimedia Commons
Antoine-Henri Jomini was a Swiss military officer that became notable due to his service during the Napoleonic Wars and became a contemporary military-political theorist to Carl von Clausewitz of Prussia and Archduke Charles von Hapsburg of Austria. He would initially see service with the French-supported Helvetic Republic (modern-day Switzerland) in 1798 AD, during which time he would write Traité des Grandes Operations Militaires, which translates as “Treatise on Major Military Operations,” which would be read by one of Napoleon’s Marshals, Michel Ney, who in turn brought Jomini into the service of the French.
His future military writings would even gain the attention of Napoleon, further boosting his career and status, alongside the numerous battles he participated in. He held the rank of general with the French while simultaneously holding a commission with the Russians as well, though when France and Russia were engaged in war, Jomini would take non-combat roles out of a desire to avoid too much of a conflict of interest, this dual-service did cause him future problems, naturally, as neither the French nor Russian governments could be sure of the loyalties of this Swiss man. Regardless, after Napoleon lost his empire, Jomini continued his service to the Russians from 1813 AD until 1829 AD. After his service, he would continue to advise audiences on military theory and write on the topic.
Jomini’s most notable work, The Art of War, is the title that generally comes from the English translation produced by Major O.F. Winship and Lieut. E.E. McLean in 1854 AD. The proper French title is Précis de l'Art de la Guerre: Des Principales Combinaisons de la Stratégie, de la Grande Tactique et de la Politique Militaire, which translates into English as “Summary of the Art of War: Of the Principal Combinations of Strategy, Grand Tactics and Military Policy,” originally published in 1838 AD. Jomini’s The Art of War is a far easier read than Clausewitz’ On War, possibly because Jomini desired a greater readership and wrote in a way that was more accessible to a general audience.
On the topic of the purpose of war, Jomini begins the discussion, much like Clausewitz, from the political perspective of the state to decide whether to use the tool of war. In the first chapter of his The Art of War, entitled “Statesmanship In Its Relation To War,” he states:
Under this head are included those considerations from which a statesman concludes whether a war is proper, opportune, or indispensable, and determines the various operations necessary to attain the object of the war.
A government goes to war,—
To reclaim certain rights or to defend them;
To protect and maintain the great interests of the state, as commerce, manufactures, or agriculture;
To uphold neighboring states whose existence is necessary either for the safety of the government or the balance of power;
To fulfill the obligations of offensive and defensive alliances;
To propagate political or religious theories, to crush them out, or to defend them;
To increase the influence and power of the state by acquisitions of territory;
To defend the threaten independence of the state;
To avenged insulted honor; or,
From a mania for conquest.
It may be remarked that these different kinds of war influence in some degree the nature and extent of the efforts and operations necessary for the proposed end. The party who has proved the war may be reduced to the defensive, and the party assailed may assume the offensive; and there may be other circumstances which will affect the nature and conduct of war…
War is always to be conducted according to the great principles of the art; but great discretion must be exercised in the nature of the operations to be undertaken, which should depend upon the circumstances of the case…
To these different combinations, which belong more or less to statesmanship, may be added others which related solely to the management of armies. The name Military Policy is given to them; for they belong exclusively neither to diplomacy nor to strategy, but are still of the highest importance in the plans both of a statesman and a general. (The Art of War, 211-212)
Jomini states the object of war, the political objectives that war seeks to attain for the state, in what appears to be; based on his perspective, an inclusive list. For every objective stated, Jomini provides his opinion on many of them in his articles of discussion. War is but a tool to help achieve the underlying political objectives of these objects of war, but notes that war is sometimes not necessarily the best tool. For example, in the first article on the list, reclaiming or defending rights, he states:
When a state has claims upon another, it may not always be best to enforce them by arms. The most just war is one which is founded upon undoubted rights, and which, in addition, promises to the state advantages commensurate with the sacrifices required and the hazards incurred. Unfortunately, in our times there are so many doubtful and contested rights that most wars, though apparently based upon bequests, or wills, or marriages, are in reality but wars of expediency. (212)
Feudalism was still alive in Europe, and the importance of lineage was still critical to sovereignty over the various empires, kingdoms, and dukedoms on the continent. Defending rights granted was important as it affirmed the legitimacy of monarchs, but, as Jomini alludes, the nature of monarchical rights within Europe had become so intertwined and convoluted over the centuries that establishing a cause for war over the rights of sovereignty was merely a formality for other purposes. If a nation wanted a particular manufacturing or agricultural region of another state, they could probably find some right to it as justification for its annexation.
In this war of rights, he promotes the viewpoint that “it may not be best to enforce them by arms.” He is looking at war in much the way Clausewitz did. That war was a tool of policy. Indeed, gaining control of land through the evocation of a right to it would benefit the state if it could be acquired, but Jomini notes that war may not be the best way to go about it. He states the concept of “just war” as it being based on 1) an indubitable right, and 2) a commensurate advantage. Wars should be fought with a clear justification that isn’t merely a formality or excuse to engage in war, and the ends must justify the means.
The purpose of warfare, therefore, from Jomini’s The Art of War, is to meet the political objectives of the state in a way that is both righteously justifiable and worth the costs incurred. War is a tool with the military as the means, and violence, in its way. It is but one tool to be used, but used wisely to achieve political ends.
Giulio Douhet
The Command of the Air (Il Dominio Dell'aria)
Early 20th Century - Italy
Picture of Giulio Douhet
Italio-Turkish War 1911-1912 AD. Italian dirigibles bomb Turkish positions on Libyan territory. From Wikimedia Commons
As humanity was entering into the First World War, aircraft were a novel tool. Used primarily for reconnaissance and liaison, one of the biggest issues preventing militaries from turning them into actual weapons platforms was the limitations of the airframe itself. Made of a wooden airframe and canvas were necessary to lighten the load to allow the engines of the time the ability to generate enough speed to create lift. So, militaries and their pilots would have to contend with simple workarounds; such as hand-dropping grenades and mortars stored in their cockpits at ground targets or pulling out pistols to shoot at enemy pilots they happened to fly by. Later, as airframes and weapons systems improved during the conflict, they were able to create mechanisms to drop heavier bombs specifically designed for aircraft delivery and figured out ways to attach machine guns to the wings and fuselage, allowing the pilot to use the aircraft as his actual weapon instead of a mode of transportation.
However, for much of the war, air warfare was based around supporting ground operations. The air was merely an extension of ground combat and air operations were executed to support efforts on the ground. There were some individuals, however, that understood the potential for airpower to blossom into its own domain. In much the way the earliest forms of naval combat were simply extensions of ground combat before they began to develop their own doctrines and methodologies to really support the military arm of a nation’s power, so too could air combat evolve. One such man was Giulio Douhet.
Giulio Douhet was an Italian artillery officer who was first commissioned into the Italian Army back in 1882. He saw the potential capabilities of aircraft, with its capacity to circumvent the obstacles of terrain and water and attack targets directly. Whereas traditional army officers saw the air as a potential extension and support for ground operations, Douhet proposed using airpower to bomb enemy manufacturing and cities. His thinking was, ‘why suffer the slog of battle when we can destroy the enemy's capacity to wage war and their will to fight.’ As a commander of the Italian Army’s aviation section, he proposed a plan to create an independent bombing element of around 500 aircraft that would directly bomb Austrian cities and force the enemy to surrender by threatening their population centers. He was rejected and was eventually court-martialed and imprisoned for openly criticizing Italian military leadership for what he saw as incompetence and short-sightedness. He would later be recalled to service at the close of the war, exonerated in 1920, and become a general in 1921.
In 1921, he wrote his theories of air power in his most famous work Il Dominio Dell'aria, whose English title is The Command of The Air. Within his very first chapter, called “The New Form of War” we have various snippets of thought that help us determine what he views as the purpose of warfare. He states:
Aeronautics opened up to men a new field of action, the field of the air. In so doing it of necessity created a new battlefield; for wherever two men meet, conflict is inevitable…
The state must make such disposition of its defenses as will put it in the best possible condition to sustain any future war. But in order to be effective, these dispositions for defense must provide means of warfare suited to the character and form future wars may assume. In other words, the character and form assumed by the war of the future is the fundamental basis upon which depends what dispositions of the means of war will provide a really effective defense of the state.
The prevailing forms of social organization have given war a character of national totality—that is, the entire population and all the resources of a nation are sucked into the maw of war. And, since society is now definitely evolving along this line, it is within the power of human foresight to see now that future wars will be total in character and scope. Still confining ourselves to the narrow limits of human foresight, we can nevertheless state, with complete certainty, that probable future wars will be radically different in character from those of the past.
The form of any war—and it is the form which is of primary interest to men of war—depends upon the technical means of war available…
We must also bear in mind this fact: we are faced today with conditions which favor intensive study and wide application of these new weapons, the potentialities of which are unknown…
War is a conflict between two wills basically opposed to one other. On one side is the party who wants to occupy a certain portion of the earth; on the other stands his adversary, the party who intends to oppose that occupation, if necessary by force of arms. The result is war…
And so, though the World War sharply affected whole nations, it is nonetheless true that only a minority of the peoples involved actually fought and died. The majority went on working in safety and comparative peace to furnish the minority with the sinews of war. This state of affairs arose from the fact that it was impossible to invade the enemy’s territory without first breaking through his defensive lines. (The Command of the Air, 3-9)
First, Douhet believes in the inevitability of human conflict. The concept that humans still act and behave like humans have always done while in any type of environment, then when entering into a “new field” his assessment is that after land and water, then the air would be the next place humans would fight, is rational. When humanity enters into a “new field,” what we now call a domain, so too does humanity bring its proclivities. While Douhet may have only fantasized about future human adventures in space (if he even thought humanity could get there) and the utilization of cyberspace (something I doubt he could have envisioned), then it would make sense along this line of thought that humans conflict would somehow manifest itself there too; and indeed it has.
Second, he believes that the propensity of humans to engage in conflict at some point then compelled states to not only make it more organized but to also prepare by setting the conditions for the state to be successful in future wars; regardless of what forms those wars may take. It requires the leadership of the government and the military arm of national power to make assessments on the “form” of future wars so that when those wars manifest they are best prepared to quickly secure an advantage. The types of wars that may occur will drive the development of the capabilities that are needed to maintain a ready military force, which includes; doctrine, organization, training, materiel, leadership, personnel, and facilities (DOTMLPF).
Douhet saw that war was evolving into a form that drew upon the entire nation’s people and resources. For him, from the perspective of a military man watching wars between European powers adapting alongside a changing geopolitical landscape, he acknowledged that wars were no longer the sole domain of the military arm of national power and military members. With the size of militaries numbering millions, a decent size of the civilian populations of Europe would have family members engaged in war, and, therefore, have a vested interest in the conduct and outcome of the fighting. Additionally, with the increase in industrialization, more civilian industries; such as textiles, food processing, and manufacturing, have ties to the supply chains of war as much as purely armament manufacturing. The whole nation was becoming more involved in some capacity during the First World War, and this would be increasingly true during the Second World War.
Given all this, the technology available to a nation will shape the “form” of wars going into the future as governments and military leadership will have a vested interest in creating advantages. Every technology developed will potentially have a military application and squeezing the military potential out of these developments will subsequently require developments in the other capabilities for example those found in DOTMLPF.
And so, concepts of how war would be waged and conducted were tested in the crucible of combat. Some technologies were applied in certain ways to limited or no success and those concepts withered, while in other ways that same technology was applied successfully and propagated to extremes. The advantages that machine guns and barbed wire afforded the defense while, conversely, the offensive didn’t have effective means of mobility to counter it which meant attacking would become a costly affair. The proliferation of long-range and powerful artillery in this state of limited attack would drive defenders to dig in to provide protection, setting up the array of trench systems This shaped and defined the nature of the First World War.
Douhet believed that with the advent of airpower, future wars would become more far-ranging and that the soft targets; cities and manufacturing, that were previously protected from invaders by the presence of the defending army, would be open for attack. In this case, the near indiscriminate bombing of cities and the targeting of manufacturing would help define the Second World War as much as blitzkrieg would - increasing the “totality” of the nature of wars that he discussed becoming more prevalent.
And on the topic of blitzkrieg, a German word meaning “lightning war” that was the concept of fast-moving and far-ranging motorized and mechanized land forces quickly defeating a defending army, since Douhet’s focus was on the air, as that was the part he played for the Italians, his concept still rings true. Like aircraft, motorized and tracked vehicles were also in their infancy during the First World War, developed throughout the course of the war, through the interwar years, and up to the Second World War where the improved technology and doctrine really took advantage of it. What one gets from Douhet’s writing about the progress of technology and doctrine inadvertently also helps us understand his views as to the purpose of war.
The purpose of warfare, therefore, from Douhet’s initial discussion in his The Command of the Air is to defend and project the will of the state and its people. By avoiding the enemy military and directly attacking an enemy’s critical infrastructures and people, Douhet believes that a nation can be brought to terms quickly. The military defends its people and its integrity, but if the military can’t do that because its adversary simply flies over them and the people are attacked without a counter, then the nation would see no reason to fight. They would lose morale and be compelled to terms in the face of something that they can’t avoid. To counter this compulsion, they would need to find ways to develop new technologies and doctrine to once again safeguard their people and integrity; reinforce their capacity to defend and project their will against their adversary in this never-ending cycle. Because as Douhet believes, “wherever two men meet, conflict is inevitable.”
Samuel P. Huntington
The Soldier and the State: The Theory and Politics of Civil-Military Relations
Mid-20th Century AD - United States
Picture of Samuel P. Huntington
"For an American a war is not a war unless it is a crusade." Huntington notes that it is important to use idealogy to justify military action to Americans.
At the close of the Second World War, as America established itself as a global superpower, it had to wrestle with its new position and purpose. America had predominantly maintained an isolationist policy up until the world wars and even then the American zeitgeist - the predominant feeling - was that foreign affairs reluctantly dragged us into conflict. The evils of war had been allowed to fester while America slept as it was other people’s problems and not ours. We were then dragged into it, suffering many casualties though the war had not been waged on our shores; save for the Japanese attack on Pearl Harbor and their temporary uneventful occupation of Alaska’s Attu and Kiska islands. Afterward, the concept that America could avoid conflict no longer seemed tenable, and with the advent of long-range ballistic weaponry and highly mobile and far-ranging power projection, the best defense required active participation in shaping the world. One tool that was used to help shape the world was the nation’s military arm of national power.
Samuel P. Huntington was a 20th Century American political theorist that commented on the nature of civil-military relations in his book The Soldier and the State: The Theory and Politics of Civil-Military Relations, published in 1957, discussing the American perspective on war. It deviates from the generally pragmatic application of military power to achieve the political will of the state. Instead, as a Republic with democratically elected representatives from a society built on principles of liberalism: rights, liberties, individualism, and freedoms, American motivations for war were a little different. Since many of the positions of the executive and legislative branches of the United States are elected by this liberal American populace, politicians need to play the pandering game in order to secure enough votes and to retain power for their parties. War involves a lot of suffering and sacrifice of lives and capital, so the political body needs to convince the populace of the need for conflict. The American political body, as Huntington noted, utilizes ideology as its form of justification.
We get his perspective on the purpose of war, or at least the American justification for war, in the sixth chapter titled “The Ideological Constant: The Liberal Society versus Military Professionalism,” in a section called “The Liberal Approach to Military Affairs,” and subsection called “American Ambivalence Toward War,” where Huntington states:
The American attitude toward war has fluctuated widely and yet preserved an underlying unity. The American tends to be an extremist on the subject of war: he either embraces war wholeheartedly or rejects it completely. This extremism is required by the nature of the liberal ideology. Since liberalism deprecates the moral validity of the interests of the state in security, war must be either condemned as incompatible with liberal goals or justified as an ideological movement in support of those goals…
The pacifist current in American thought has been strong. The total rejection of war accords with the liberal view that men are rational and that consequently they should be able to arrive at a peaceable solution of differences…
The crusading approach to war has not been incompatible with pacifism. It is common observation that American nationalism has been an idealistic nationalism, justified, not by the assertion of the superiority of the American people over other peoples, but by the assertion of the superiority of American ideals over other ideals. ‘To be an American,’ as Carl J. Friedrich reminds us, ‘is an ideal, while to be a Frenchman is a fact.’ American idealism has tended to make every war a crusade, fought, not for specific objectives of national security, but on the behalf of universal principles such as democracy, freedom of the seas, and self-determination. Indeed, for the American a war is not a war unless it is a crusade. (The Soldier and State, 151-152)
If you remember our discussion in Chapter 2.0: On Violence of the five factors of human violence that was proposed by Steven Pinker, organized conflict between states is primarily based around the second factor, domination, with potentially secondary applications of the first and third factors; predation and revenge respectively. This is the same case for America, however, in addition to these, we also apply the fifth factor of violence, ideology, to our modes of justification.
While I would argue that all factors of organized violence eventually find its source at the crossroads of predation and domination, the application of a justification changes the mood of the nature of the conflict. Ideology for Americans was important to rouse them to action, as Americans by nature are extremely individualistic and untrustworthy of authority. For other peoples that use ideology, it is common in the form of religious fervor in order to rouse support against “infidels” or “heretics.” For Americans, it is about doing what is “right” and “just.”
America fights for its independence to affirm its right to self-determination and self-actualization. It fights against Barbary pirates who attacked our shipping in the Mediterranean and against the British in the War of 1812 who, through impressment, had forced merchant sailors to serve the Royal Navy, both denying the rights of our people to engage freely in trade and enslaving them. Manifest Density, the divine providence that America was destined to dominate the North American continent from coast to coast, led to the spread of American settlers, conflict with native tribes, and their forced migration. The American Civil War, for the Confederates they fought for their own self-determination and the rights of states, while the Union fought to preserve the Union of all states and then took on the mantle of freeing the slaves to add an ideological spin to their effort. In the 20th Century, it was either defending the self-determination of other nations being attacked or preventing the spread of Communism, which itself was viewed as an ideology that sought to suppress the rights of the individual. Finally, at the beginning of the 21st Century, our wars were wrapped up in the moniker of the Global War on Terrorism and sought to free people from the oppression of religious extremism that limited the free expression of individuals.
Now, this isn’t to say that all of these conflicts were altruistic in nature. Indeed, ideology has always been a form of justification to convince people to support a cause or to reaffirm to themselves the rightness of their actions thereby avoiding cognitive dissonance. What I mean to say is that for nations that have liberalism as a core philosophy, then all wars need to be justified through a lens of righteousness. In other nations, many of which are descended from kingdoms and empires, wars could be waged and support can be gained from the populace from the purely pragmatic standpoint that the war benefits the nation and people. Other nations can attack and annex land for resources and expand boundaries, but for Americans, there has to be a moral justification otherwise our liberal nature would compel us to go back to living our own lives. Stopping naked aggression; preventing the perceived evils of terrorism, communism, and fascism; preventing and punishing atrocities; and manifesting our destiny are our ideological tools to rouse the populace for war.
The purpose of war, therefore, from Samuel P. Huntington’s perspective for a liberal nation in The Soldier and the State is to achieve the political will of the state through ideological justification. It can be for revenge, domination, or predation, but must be justified through ideology. Conversely, ideology becomes a major driving factor for conflict, because whenever the justification used for one conflict arises in a new scenario, there is a compulsion to support conflict on ideology alone. So, in this case, because we used ideology to support going to war in one scenario, ideology becomes the sole purpose whenever that scenario plays out again.
Qiao Liang & Wang Xiangsui
Unrestricted Warfare (Chao Xian Zhan)
Late 20th Century AD - People's Republic of China
Pictures of Qiao Liang (right) and Wang Xiangsui (left). Picture taken from Studio Asia.
Countries that have had major US/NATO military operations within them during the Global War on Terror (GWoT) since 2001. PUlled from Wikimedia Commons
After the dissolution of the Soviet Union, the United States stood as the sole superpower on the planet. We were unmatched in the elements of national power; in diplomacy, nations judged their courses of action on how America might respond; in information, our intelligence community and media shaped narratives around the world; in the military, our military spending and capacity to project power around the globe was greater than many of the immediate runner ups combined; and in economic, our gross domestic product was in the trillions and the US Dollar was the tradable currency of the world. We held an empire, not in territory but in influence.
However, many developing countries looking to establish their own power base, which would work against the interests of the United States, would naturally need to contend against this influence. War is a tool, yes, but when faced with the powerhouse that is the United States, waging war to compel the United States to terms would be like using a pickaxe to demolish a mountain. For a weaker nation; and when facing off alone against the United States, all other nations are militarily weaker, they must utilize new and unorthodox ways to weaken the strong. To combat the strong, the weak can’t simply match capability to capability but employ capabilities that the strong don’t have dominance in or have not fully developed. Basically, to defeat a nation, like the United States, one must be more liberal in what they considered means of war.
One such weaker and developing nation is the People's Republic of China, led exclusively by the Chinese Communist Party. The party’s military arm, the People’s Liberation Army (PLA), has vast manpower pools, but a limited budget for equipment and training; at least when compared to the United States. During the Persian Gulf War (1990 - 1991 AD), they watched as the American-led coalition dominated Iraq, the world’s fourth-largest military at the time, with ease through the use of advanced weaponry, global positioning systems, and long-range and accurate firepower. This posed a concern for leadership in the PLA, who would have had to figure out how to prepare to fight such capabilities should the United States and the People’s Republic of China ever go to war.
Two PLA senior leaders, Colonel Qiao Liang, and Colonel Wang Xiangsui; both children of military families, wrote their solution to this problem with the PLA Literature and Art Publishing House in their work Chao Xian Zhan, or Unrestricted Warfare in English, published in 1999. Here is what they say in the “Preface” of their book:
When people begin to lean toward and rejoice in the reduced use of military force to resolve conflicts, war will be reborn in another form and in another area, becoming an instrument of enormous power in the hands of all those who harbor intentions of controlling other countries or regions. In this sense, there is reason for us to maintain that the financial attack by George Soros on East Asia, the terrorist attack on the U.S. embassy by Usama Bin Laden, the gas attack on the Tokyo subway by the disciples of the Aum Shinri Kyo, and the havoc wreaked by the likes of Morris Jr. on the Internet, in which the degree of destruction is by no means second to that of a war, represent semi-warfare, quasi-warfare, and sub-warfare, that is, the embryonic form of another kind of warfare.
But whatever you call them, they cannot make us more optimistic than in the past. We have no reason for optimism. This is because the reduction of the functions of warfare in a pure sense does not mean at all that war has ended. Even in the so-called post-modern, post-industrial age, warfare will not be totally dismantled. It has only re-invaded human society in a more complex, more extensive, more concealed, and more subtle manner… War which has undergone the changes of modern technology and the market system will be launched even more in atypical forms. In other words, while we are seeing a relative reduction in military violence, at the same time we definitely are seeing an increase in political, economic, and technological violence. However, regardless of the form the violence takes, war is war, and a change in the external appearance does not keep any war from abiding by the principles of war.
If we acknowledge that the new principles of war are no longer ‘using armed force to compel the enemy to submit to one’s will,’ but rather are ‘using all means, including armed force and non-armed force, military and non-military, and lethal and non-lethal means to compel the enemy to accept one’s interest.’ (Unrestricted Warfare, xxi-xxii)
At the time of their publishing, they viewed a nation’s employment of military force to achieve desired ends as less practical on the world stage. Iraq couldn’t use military means to compel Kuwait to its terms, as the United States used its military means to counter it. Serbia couldn’t do the same in Kosovo, as the United States; through the North Atlantic Treaty Organization (NATO), conducted a bombing campaign against their command and control apparatuses and military targets. But, as the authors believe, though military muscle will be used less often as a result of the ever-looming influence of the United States, war will still occur.
War, however, will be conducted through different and diverse means. Targeting financial sectors, hacking computer systems, and sowing terror through attacks on civilian targets are potential avenues by which a nation can influence another. Though this was published in 1999, we know the impact on American policy as a result of the terrorist attacks of September 11th, 2001, and the subsequent employment of anthrax through the US Postal Service. It changed policy in surveillance on American soil through the Patriot Act and kicked off the twenty-year Global War on Terror. It was an unorthodox method that compelled a significant change on a powerful target through a vulnerable avenue.
In their view, naked military aggression will be less prevalent in the world, but this won’t make things more peaceful. Nations will still seek to influence each other, so instead will use these varied means in a more concerted effort. The individual non-combatant is less likely to be destroyed in a country-wide bombing campaign or caught up in an enemy armored offensive, but will be living under an oppressive system seeking out potential terrorists hiding among the populace; risk losing their savings or purchasing power due to hacking banking systems or trade conflict; or seeing societal schisms through a directed influence and manipulation of the cultural institutions, academia, and media.
To them, all forms of government influence and the elements of national power can be leveraged in warfare, and all assets of a nation, people, or group is fair game for targeting. There is less concern for the distinction of the military from non-military methods, but instead of seeing how all available methods can be leveraged to shape the environment to gain an advantage. It requires critical thought and an understanding of how sectors of society; such as communities, military organizations, businesses, government agencies, multimedia, etc., are interconnected. This allows one to engage and influence a particular sector; such as the military, by influencing another sector, such as businesses related to defense or mainstream media that discuss military efforts. By shaping the international stage, the powerful nation can see its influence reduced by being made irrelevant in certain aspects.
The purpose of war, therefore, according to colonels Qiao Liang and Wang Xiangsui in their Unrestricted Warfare, is that war is the collective effort of all elements of national power in unorthodox ways to defeat another nation in due time. Military force may be lessened in future wars. Still, nonetheless, conflict will become more varied and complex with what is considered legitimate and effective methods outside what is traditionally utilized for war. These wars will include ways and means not directly related to physical violence. Over time, the powerful can be made weak by shaping the environment that makes them powerful, and the weak can rise to occupy the power vacuum that results.
Edward A. Smith
Effects Based Operations: Applying Network Centric Warfare in Peace, Crisis, and War
Early 21st Century AD - United States
Picture of Dr. Edward A. Smith
Impact of precision munitions on bombing effects. Figure 4 taken from Brigadier General Deptula's Effects-Based Operations: Change In The Nature of Warfare
Effects-based operations (EBO) was a concept developed and refined during the Persian Gulf War (1990-1991 AD). Its application to the attack on Iraq’s centralized command and control systems, including its integrated air defense network, allowed the coalition to cripple their ability to respond in a unified manner. It was so effective in its application that, for a while, it developed into its own course of action development methodology. To quote the literature:
Effects-based operations are coordinated sets of actions directed at shaping the behavior of friends, foes, and neutrals in peace, crisis, and war. (Effects Based Operations, xiv)
Effects-based operations can be described as operations in the cognitive domain because that is where human beings react to stimuli, come to an understanding of a situation, and decide on a response. (xv)
A basic synopsis of EBO is that the concept focuses on guiding military operations around shaping operational variables within an environment with the various ways and means available to the nation. By viewing what we want the environment to look like (our desired end state) and comparing that with the current environment, we can see what conditions we need to change. We then develop lines of effort starting from the conditions of the desired end state and establish a series of progressive milestones from that end to our current environment. We then pair our ways and means, the tools we have available to shape conditions, to meet these milestones, and then over time, the condition changes to the end we want.
Edward A. Smith wrote on this topic for The Command and Control Research Program (CCRP). He approaches the issue of shaping environments from the perspective that conflict originates in non-military issues, such as social strife, economic distress, and political turmoil. For him, the purpose of war, or military force in general, is to create a stable environment for change. In this age of stability operations, the United States sought to use EBO to shape effectively.
In his book Effects Based Operations: Applying Network Centric Warfare in Peace, Crisis, and War, published in 2003, in “Chapter 1: Why Effects-Based Operations? Military Operations in a New Security Environment” he said:
The lasting solutions to the unrest wrought by globalization are political, social, and economic in nature, not military. This is because the root causes of the instability are themselves political, social, and economic in nature. Thus, the United States and the West can influence global evolution only to the degree that their businessmen, teachers, diplomats, and journalists are free to play a role. But, these varied roles, like the change as a whole, demand a basic local stability in order to succeed. While forward military forces certainly may have a role in influencing local militaries, their crucial role is not as an agent of change. Their real role is to create and/or reinforce the stability that political, social, and economic change requires. The role of military forces is not to solve all of the social, political, and economic dilemmas; it is to buy time. (6-7)
In the eyes of Smith and those that are proponents of EBO, the military exists as a stabilizing element. It allows non-military tools to shape environments towards a desired end effectively. In much the same way, we could view police as not improving economies or developing communities but providing that security and safety that gives people the confidence to commit and invest in businesses and community projects. Without a stabilizing police force, problems can snowball until the community can no longer counter it on its own, and the social fabric collapses. We are able to view the military in this fashion.
A strong military force that can move into unstable regions and counter the destabilizing influence of gangs, terrorist organizations, transnational threats, or any militant non-governmental entity will then allow the state and international governments to be able to go in and develop these areas with this added security. Suppose criminals commit crimes because of an inability to work and provide for their families, then by developing the economy. In that case, businesses will also spring up, providing a better job market for these people. However, the crime that some of these people fall into due to poor job prospects will mean the environment does not improve to the point that job prospects get better. It becomes like a firestorm that generates its own wind currents that feed itself and spread the fires. Crime begets more crime until a stronger force can enter the scene and stabilize the situation; sometimes, that comes from within the community, taking up arms and protecting their homes and businesses. Other times, it comes from the state or the international community.
In these stability operations scenarios, using EBO is about shaping particular sectors of the environment to improve communities so that they can function autonomously without continuous government or international assistance. The military is used as a tool for the purpose of providing stability so that other tools can be used to improve particular operational variables along tailored lines of effort. To provide an overly simplistic example:
- You have a crime-ridden area that you want to improve to be relatively crime-free and thriving.
- You determine it became this way due to an increase of criminal gangs from a lack of economic opportunity and transnational threats seeking to destabilize the area through financing these gangs.
- To get rid of crime, you need to give people better options; decent jobs.
- To get decent jobs, you need to improve the economy and drive business investment and expansion, but crime prevents the desirability of investment.
- To make investment desirable, we must prevent the gangs’ freedom to act in these areas.
- To prevent the freedom of these gangs to act against our efforts, you need to target the freedom to act of various entities:
- Gang Members
- For regular gang members, military forces can be utilized alongside local police to provide armed security around businesses, neighborhoods, thoroughfares, schools, etc. so that it limits their ability to act on behalf of their leadership.
- Gang Leadership
- For gang leaders, we can use military force and local police to raid their headquarters, capture or destroy equipment caches, disrupt lines of communication, or even bribe and influence them to turn against their organization.
- Foreign Financiers
- For foreign criminal financiers, we can utilize national and international intelligence and security apparatuses to identify and neutralize outside funding or even pay off gangs not to act.
- With the gangs’ inability to impede our efforts, we can drive investment, improve the economy and business prospects, and slowly reintegrate their criminal elements into the community as fully productive members of society.
Again, this is overly simplistic, but that is a process of EBO for stability operations alone, a single line of effort - reduce crime. You start with a problem, develop the desired end, assess your conditions, then work backward through things that need to occur until you have a step-action list of things you need to do, and then you can start pairing tools and resources to get it done with what you got.
And while this example doesn’t cover the use of the military in dealing with actual nation-level actors, the concept would be the same except at higher levels of war. The crime example could be considered at the operational and tactical-level of war, whereas, dealing with a national-level threat; such as North Korea, would also include the strategic-level of war and influencing international audiences. You start with a problem, determine a desired end, develop a line of effort, and start pairing assets. As operations are executed, things will probably change in unknown ways. You will need to be able to adjust assets and lines of effort, but still, this is the basic method of EBO. And throughout this process, the military serves as the armed force that creates a stabilizing element for the other elements of national power to do their work.
The purpose of war, therefore, for Edward A. Smith in his book Effects Based Operations: Applying Network Centric Warfare in Peace, Crisis, and War is to stabilize an environment until the desired end is achieved through the other elements of national power. Be it wars between nations or fighting crime and terrorists in the literal sense, war is but one of those tools along a line of effort that is developed with the express goal of shaping conditions towards a desired end. It is a tool that facilitates and supports the use of other tools, like economic and political efforts.
War Is My Business’ Perspective On The Purpose of Warfare
To create a more precise statement on the purpose of war for humanity will require two things. First is to look at the history of people’s perspectives on the topic, which we did in the last section, and then compile a collective statement that encompasses them all. The second is to step back and look at the topic of organized conflict from the perspective that war serves a function for the species, a position that the prevalence of war within human society has some evolutionary compulsion.
Warfare, in both concept and being witnessed firsthand, is a powerful and awe-inspiring human endeavor found throughout all human cultures and societies. Eras are as much defined by the wars fought during their times as they are by the political entities leading these societies or the technological developments that changed their ways of life. The reason is that wars, politics, and technology all influence humans, and we define our existence based on things that influence us. This is much the same way an individual may conceptually divide up their life based on events and relationships; school, marriages, careers, children, and other important life events.
So, first, we look at the previously mentioned purposes for war stated, or at least alluded to, from the last section. Remember that these purposes are sometimes subjective, as they are topical for these authors' respective environments. Others are more objective as they attempt to remove subjectivity by applying objective principles and rules that could apply in any environment; however, they may still have a tinge of subjectivity as their understanding of what is objective and subjective may very well be a subjective position. Additionally, my conclusion of their purpose could also be considered subjective as natural bias may come through in interpreting the meaning of their words. Regardless, these were my conclusions:
- Jiang Ziya, in the Six Secret Teachings, thought that the purpose of warfare was to bring harmony back to the world.
- Ssu-ma Jang-Chu, in the Methods of the Minister of War, thought that the purpose of warfare was to rectify bad governance and bring harmony back to the people.
- Sun-Tzu, in his The Art of War, thought that the purpose of warfare was the preservation of the state.
- Chanakya, in his Arthashastra, thought that the purpose of warfare was to increase the strength of the king and dynasties.
- Aeneas, in his On the Defense of Fortified Positions, thought that the purpose of warfare is in defending one’s people and their way of life.
- Onasander, in his Strategikos, thought that the purpose of warfare was to accomplish the objectives of the state; whatever they may be.
- Zhuge Liang, in his Facilitation and Appropriateness, thought that the purpose of warfare was that it was the natural state of man to solve particular social problems through this mode of violence.
- Vegetius, in his Epitome of Military Science, thought that the purpose of warfare was the preservation of the state, its land, and its people.
- Liu Bowen, in One Hundred Unorthodox Strategies, thought that the purpose of warfare was to preserve the authority of the state and the stability of society.
- Niccolo Machiavelli, in his The Prince & Art of War, thought that the purpose of warfare was to gain, expand, and maintain power for individuals and to protect the interests of the citizenry.
- Archduke Charles von Hapsburg, in his Principles of War, thought that the purpose of warfare was that of setting the conditions of a long-lasting peace under advantageous conditions.
- Carl von Clausewitz, in his On War, thought that the purpose of warfare was as a way to achieve the political objectives of the state.
- Antoine-Henri Jomini, in his The Art of War, thought that the purpose of warfare was to meet the political objectives of the state in a way that was both righteously justifiable and worth the costs incurred.
- Giulio Douhet, in his The Command of the Air, thought that the purpose of warfare was to defend and project the will of the state and its people.
- Samuel P. Huntington, in his The Soldier and the State, thought that the purpose of warfare was to achieve the state's political will through ideological justification.
- Qiao Liang & Wang Xiangsui, in their Unrestricted Warfare, thought that the purpose of warfare was to defeat another nation through the collective effort of all elements of national power in an unorthodox way.
- Edward A. Smith, in his Effects Based Operations, thought that the purpose of warfare was to stabilize an environment until the desired end was achieved through the other elements of national power.
Now, this is not an exhaustive or even extensive list of military theorists. The breadth of military thought from cultures worldwide and throughout human history is so massive it would take volumes to ask the same question of each of them. However, this small list of notable martial theorists will hopefully convince you of common perspectives on the topic that applies to all humanity. And for this reason, we see these common points spattered here and there, which we will discuss.
- To bring about stability to the populace.
- To preserve the political body of the state.
- To increase and maintain the power of leaders.
- To protect one’s people from threats.
- To compel adversaries to change.
- To achieve the will of the state.
These various points, as previously stated, are topical to the author of the treatise that we pulled them from. Europeans, who constantly had to contend with numerous external threats from other city-states or nations and the intricate weaving of alliances, had a more external focus in developing a theory of war. The state, its people, the protection of both, and the external influence upon other nations and their people was of vital concern.
Naturally, individuals from ancient China, however, would discuss war as being used to bring about stability, as internal civil strife leading to periodic civil wars had been a defining feature of their history. China had always been the dominating hegemon of East Asia until external forces, at first Mongols, then Europeans, and then the Japanese upset the nature of their society. They had their tributaries in Korea and the various nomadic tribes on the periphery of their empire. Still, their most existential conflict for most of their history was internal.
With the fall of the Qing Dynasty (1911 AD) and the ushering in of the Republic of China and the People’s Republic of China, China as a nation began to become less concerned with internal divisions. However, it persisted and started to see itself more as a unified entity alongside other major nations. As a result, they eventually started adopting and developing the same military theories that the Europeans had developed. The idea was that war was about achieving the political objectives of the state and projecting this will upon the world through military means.
Contemporary concepts of the purpose of warfare, that it is the accomplishment of a state's will through military means to compel other nations and militant groups to terms is a very useful and comprehensive definition. When Qiao Liang, Wang Xiangsui, and Edward A. Smith added to this the extension of other means available to the state, such as commerce, cultural multimedia, diplomacy, and intelligence operations, it was by no means a new avenue in warfare.
Chanakya and Machiavelli suggested using numerous means for defeating or upsetting adversaries, from poisoning, assassination of political leaders and rivals, to sabotaging key infrastructure, and of course, the strategic selection of who to ally and who to prey upon. To them, as will all the other leaders, war was an evil upon humanity but sometimes a necessary and inevitable act. That to avoid using other “evil” actions in the prosecution of war, itself an “evil,” was naivety. Better to engage in whatever action one needs to take to achieve objectives and bring peace promptly than to wallow in a state of warfare for more than was needed. For Guilio Douhet, this was his perspective on bombing cities and manufacturing; to compel the enemy to quit fighting as soon as possible.
Regardless of the ethical nature of certain actions in warfare, which we will discuss ethics in the next chapter, we must look at the nature of humanity and, subsequently, what it tells us about the nature of war from a more naturalistic perspective. This is why I started this chapter on the topic of what compels humans to engage in organized conflict. Finite resources lead to competition. Competition leads to various survival strategies. These survival strategies can lead certain species to socialize. These socialized species can drive sexual selection, where males compete for female mates. These competitive males can become naturally aggressive and prone to violence to acquire mates and resources needed to survive. Despite aggressiveness and competitiveness, the groups that did survive could leverage tribal cooperation, and these males developed the ability to hone their aggressiveness to benefit the group. And here, homo sapiens developed their burgeoning societies along these lines, a balance between aggressive violence and cooperation.
As early humans developed into distinct groups, they developed their own norms that helped shape how these groups acted amongst themselves and how they appeared to those in the out-groups. Cultural norms became as defining of a people as the physical appearance brought about by a common genetic lineage. This is why, on the topic of cultural norms in War Is My Business’ Chapter 1.4: The Human Domain, we stated: “The great military leaders and martial theorists are themselves products of their time period and culture. We, therefore, can find aspects of this in their writings and in their actions.” These people were not writing for the entirety of humanity, but for the audiences whom they needed to communicate their concepts towards.
In order to generate an overarching definition for the purpose of war, we need to develop a definition that originates from something fundamentally human in nature, not culturally based. From a human origin, it should effectively apply to all human cultures in all time periods for all scenarios prescribed to war’s purpose by these theorists. And, because it originates in human nature, we can then take this definition and see how it applies or doesn’t apply to business endeavors. To discover this answer, let me have a little Socratic Dialogue with myself, if you will:
Let’s presuppose that the purpose of war includes the need to compel another to one’s will. Does this satisfy the previously mentioned purposes of war stated or alluded to by the other theorists?
I would say, yes.
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In regards to bringing stability back to society: We look toward the causes of instability that may have occurred. If poor or corrupt governance has caused societal problems, then using force to compel a change in government would be to compel its will. If instability resulted from criminal activity, gangs, and bandits, using force to defeat their organizations or compel them to cease their actions would also suffice.
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In regards to preserving the political body of the state: When either from external or internal forces that are trying to compel their will on the governing body by affirming the authority of the state, resisting their influence, and fighting back to defeat them, this would be to compel their will.
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In regards to increasing and maintaining the political power of leaders: Leaders use military force to expand boundaries, gain spoils from looted territories, gain access to resources, weaken adversaries, and even embolden disgruntled citizenry through the use of military action to rally support for this claim. Additionally, leaders desire political leverage, the ability to shape their power base, and influence their people through war. These are all to compel their will.
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In regards to protecting one’s people: This may very well be the most fundamental compulsion organized conflict seeks to achieve. With a secure society, the only threats to one’s people are external, so wars on the periphery of a state may erupt. Boundaries are expanded and coffers filled with spoils, but that can make the state strong and force the horrors of war away from the heart of the state where one’s people reside. Additionally, unorganized and organized militias exist for this very purpose. Allowing one’s people to carry out their way of life and conduct themselves according to their desires requires the people and their government to use force to compel this will upon those that would work against it.
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In regards to compelling adversaries to change: This is one of the clearest examples of compelling one’s will on another. If there is something about an adversary; such as their military strength or activities, their economic and commercial policy, how they govern their people, or the current geopolitical situation, then using military force to change this would be an example.
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In regards to achieving the will of the state: This is simply the foundational catalyst for any action that the state takes. If the will of the state is to achieve certain metrics or to shape certain environments it deems necessary for change; then it can take whatever action or use whatever tool they desire to get it done. One such tool could be war, and it would be to compel others to this will.
In any case, the concept of compelling another group to one’s will would be an integral aspect of the purpose of war, if not the underlying framework of the ways and means of warfare. Our employment of military forces, the establishment of doctrine, the training and equipment of our forces for war, and the targeting and defeating of the enemy’s military power and plans appear to be the action of our will against the enemy’s. As a result, it is an important aspect that defines war.
If we could compel another group’s will to change voluntarily, and the action was overt, would that be considered an aspect of war?
Possibly.
In one instance, I wouldn’t consider it an aspect of war if the influence took the form of something mutually beneficial. For example, through negotiation we offer monetary compensation, diplomatic treaties, or trade opportunities in order to gain access to ports for trade; those could be considered as solely the domain of trade and commerce even if the consequence of those voluntary arrangements had some military benefit. This would be akin to modern treaties that offer access to ports for both military and non-military vessels to refit and refuel in exchange for some benefit; such as defense promises with the host nation. Suppose this similar arrangement was compelled through the threatened use of military force, such as the U.S. Navy’s Commodore Mathew Perry's opening up of Japan in the Convention of Kanagawa in 1854 AD. In that case, this could be considered an aspect of war in line with other forms of “gunboat diplomacy” and “saber-rattling.” And, of course, you can achieve the same arrangement that would be considered overt and compelled coercion through military violence; such as the Opium Wars that led the Qing Dynasty to sign numerous “unequal treaties” that they couldn’t resist militarily.
Overtly saying that one nation desires a change in another and will use various tools to make it happen doesn’t necessarily mean it is an aspect of war. If the tool is desirable; money, resources, treaties, or other objects, then this appears to be a voluntary exchange. While overt military operations would be considered an aspect of war, displaying military power while not directly engaging in military action might be considered an aspect of war. On the other hand, it may simply be considered an aspect of diplomacy through the display of military power. Indeed, war itself may very well be diplomacy with a violent veneer, and we shouldn’t view war as a separate entity but as an integral element of it. Regardless, whether something that is compelled is seen as an aspect of war seems to rely heavily on the recipient of that influence, both 1) not desiring the change and 2) not being able to resist without severe negative consequences.
What if we could compel another group's will to change voluntarily, and the action was covert, meaning that the influence to change was an intentional act unbeknownst to the enemy, would this be an aspect of war?
Possibly.
The use of clandestine operations through spies or deception has a storied history in statecraft. Both ancient and contemporary theorists have noted the dangers involved in battle so desired to shape conditions where objectives could be achieved without the need for battle or to create such an advantage that victory in battle is almost certain. Our biggest issue with trying to find historical examples of clandestine operations being utilized is that we have to trust that our primary sources are accurately telling us of their occurrences. Overt battles are difficult to hide from all involved, but the successful utilization of sabotage, assassination, or deception may only be known to the actual spies, saboteurs, and leaders that played a part. Regardless of whether we can find accurate examples, we can discuss them as hypotheticals.
If looking at compelling change through covert action and seeing if the action would be an aspect of war, we may need to consider whether it would lead to a violent response or a worsened diplomatic relationship if the covert activity became known. If an assassination by a foreign government against a particular person was to weaken the strength of a nation; either diplomatically or militarily, then it could lead to conflict. Suppose the target was a journalist or a business magnate. In that case, I doubt that would be considered an aspect of war as it may not necessarily impact military or diplomatic strength.
Industrial espionage, stealing state secrets, could be an aspect of war but not lead to war. We can look at contemporary American military technology stolen by America’s adversaries only increasing animosity between the two but doesn’t compel a military response against it. I would, however, consider it an aspect of war because it does weaken the United States to lose its technological edge over its adversaries should a conflict arise.
Additionally, the use of clandestine operations to damage military and non-military infrastructure or hurt and kill military personnel and civilians could be considered an act of war if discovered. Suppose the United States discovered that an adversary attempted to destroy hydroelectric dams, contaminate a city’s water supply, destroy an electrical grid, or damage military facilities. In that case, the consequences of such an action’s success, if it had occurred, might be so damaging that it would compel the United States to war, then I would consider it to be an aspect of war.
If the use of non-destructive methods is not clandestine but still having covert intentions, then it may be considered an aspect of war. Such as establishing alliances with the covert purpose of putting a potential adversary in a weakened position. The adversary would not desire to be put in such a position and may be compelled to war if it was discovered that the intent of the alliance was specifically to put them at a disadvantage. Similarly, a nation can make the strategic development of new trade relationships and manufacturing in preparation for a possible future conflict in such a way as to not alarm the targeted nation and lull them into a false sense of security. If these preparatory arrangements were discovered, war could be the response.
So, in regards to whether a covert action could be considered an aspect of war is based on whether such an action 1) has an impact on the diplomatic or military capabilities of the targeted state and 2) if discovered, would compel the targeted state to war or ramp up adversarial rhetoric.
Would the use of military force be considered an aspect of war?
Yes, mostly.
If we consider using military force to imply military action against another nation or group, yes, I would say that this can be considered an aspect of war. Utilizing military force for combat operations, training for combat, force projection, and forward deployments would all be aspects of war as they directly impact military and diplomatic conditions. That would be the most straightforward consideration.
However, not all actions that a military force can take would be considered an aspect of war though it could be considered an additional requirement to their duties. Here are some examples:
For the United States Army Corps of Engineers (USACE), in addition to providing the US Army’s engineering needs, it also helps manage and maintain multiple civil works projects, such as dams, levees, and navigation channels, as well as environmental restoration efforts. This was originally to justify their continued funding during America’s earlier years when it didn’t desire to retain a large standing military. Serving as a tool for infrastructure development and maintenance was a rationalization to keep the funding so these engineers could hone and retain their skills during times of peace by providing value in a non-military capacity. So, in this case, the use of military force in this non-military capacity was not an aspect of war; however, used as a justification to keep them around and capable should war flare up in the future.
Since the Former Han Dynasty of China, popularized by Cao Cao of the Later Han and Three Kingdoms Period, the Chinese once utilized a system called Tuntian, whose literal translation is “garrisoning farms.” Basically, they turned soldiers into part-time farmers. The purpose was twofold, 1) to provide additional subsistence to military forces far out on the frontier of the Chinese empire fighting nomadic barbarians, and 2) to develop the agricultural capabilities of the local area for future civil development. Naturally, long logistical supply chains can weaken a military force, as any hiccup in the chain can spell doom for those warriors on the front line. By requiring the soldiers to till, sow, maintain, and harvest fields, they can provide their own subsistence, become self-sufficient, and be more resilient on the frontier. Additionally, the state doesn't take from civilian harvests. Instead, harvests can be used to fill granary reserves, to trade, or simply be used by the locals for a more calorie-rich diet. War or not, warriors need to eat just as much as civilians; though maybe more so in order to maintain their strength and energy for their soldierly duties. Feeding is not a direct act of war. If they were civilians, they would still need to be fed. If instead of it being directly related to war, I would say it is directly related to the human condition, which has to be accounted for in war, like sleep.
For both the USACE and the Tuntian system, they found military value in non-military activities. So, I would indeed say that the use of the military is generally an aspect of war even when the use of the military is not directly tied to war; something of value can still be derived.
Would the threatened use of military force be considered an aspect of war?
Yes.
While “saber-rattling” is fundamentally an aspect of diplomacy, as it is merely the threatened use of military power in order to achieve a diplomatic objective, it is still an aspect of war. The reason is that if the threat isn’t credible, then the effects may not be achieved. The target of the threat needs to believe that the military force can actually achieve military objectives that would cause concern for their diplomatic efforts.
For example, the Democratic People’s Republic of Korea (DPRK), or just North Korea, constantly threatens war or lobbies ambiguous threats every time the United States and the Republic of Korea (ROK), or just South Korea, train together. The US and South Korea hold theater-level maneuvers and command post exercises practically every year. North Korea has threatened retaliatory military action in response; but the threats never manifest. Understandably, the first series of threats may be taken with concern, but after constantly failing to follow through on threats the US-ROK exercises continue without pause. In addition, the view of the DPRK's poor economy, starving population, and under-equipped military detract from the credibility of the threats.
The only viable threat that does cause concern for military planners, as well as myself when I served in South Korea for just short of three years, is the capability of their long-range artillery. Along the demilitarized zone (DMZ), they have an array of artillery installations protected by mountain bunkers or are otherwise hardened and mobile, which would take some time to neutralize. In the time it would take to finally put an end to their fire missions, the devastation and loss of life in major cities; like Seoul, would be a reason to hesitate. Yes, North Korean artillery is inaccurate; however, when your target is the center of a major metropolitan city, even if you miss the aim point by kilometers, you are still hitting civilian infrastructure. And this is just their artillery. If they can actually deploy their potential nuclear weapons against civilian targets, then that exacerbates the same problem.
In another example, in China’s efforts to leverage military threats against the island of Taiwan, in order to force it to reintegrate through coercion, they have flown numerous sorties near Taiwanese airspace and conducted naval exercises and fired ballistic missiles near its territory. Naturally, to respond to these threats Taiwan needs to scramble fighters as a show of force and maintain a high level of readiness at all times. This strains Taiwans limited personnel and systems while China’s military is able to cycle between many different pilots and aircraft from the mainland. The mainland can keep up higher levels of pressure over longer periods of time as they have more to work with than does Taiwan. If China were to conduct an actual invasion, they could use the threat of force for an extended duration to exhaust Taiwanese pilots and lull air warning personnel into a pattern before finally engaging in an air war.
So, yes, the threatened use of military force is an aspect of war, because its use impacts the diplomatic and military capabilities of the state. By limiting what actions a state can take because of caution over enemy military action then I would say it qualifies.
So, supposing that the use or threatened use of military force, or other tool of the state, with either overt or covert intentions, to influence another state’s decision making capabilities can be viewed as an aspect of war, is there anything a state can do that can’t be considered in some way an aspect of war?
I don’t think we can.
Colonel Qiao Liang and Colonel Wang Xiangsui’s perspective that warfare could include both military and nonmilitary methods in order to defeat a powerful adversary may not be that far off from a fundamental truth to humanity. In that war has relationships with other sectors of a society there is no doubt:
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A military force, its equipment, resources, and personnel are funded by the economy of the state. A strong economy can build up and maintain a powerful navy and standing army.
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A military force’s personnel are manned by warriors birthed by the populace and educated in its institutions. Having a pool of able-bodied and educated military-age personnel is vital to a nation’s future military potential.
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A military force is fed from the agricultural output of the state. The logistical chain from the fields of farmers to the bellies of soldiers is a science in itself.
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A military force’s ability to overmatch an enemy is based on the technological development of the state’s engineering capability. A few soldier’s with more advanced equipment and sufficient supplies can defeat scores more enemy.
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A military’s morale, resiliency, and dedication in the face of adversity are reflective of the cultures the state promotes within its civilian population and that of which is demanded of its warfighters to include the arts for which welfare and recreation can provide respite. A people with no love of their nation, and a class of warriors with no pride in their service can break or be turned against the state.
Indeed, I can’t foresee any element of a society that doesn’t, in some way, impact their military capacity. Even if the subject of discussion appears in no way related, I could probably argue that it is tangentially linked. In the opposing direction, the conduct of a state’s military impacts every sector of a society:
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The economy is impacted in the form of opportunity costs of what capital could have been spent on other than military, but also in the leverage a strong military has on the state’s ability to influence trade as well as the physical annexation of territory taken in military conquests. Not to mention the shifting to wartime manufacturing can boost development and revitalize stagnant economies.
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With modern militaries, even the lowest ranking soldiers, sailors, and airmen leave their services with many valuable leadership and problem-solving skills that were developed and cultivated during their time. A society that invests in its military personnel can see productive members applying their leadership skills in the business sector and training their employees and colleagues to become business leaders in the same way they were trained as warrior leaders.
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Since antiquity the use of the military to acquire agriculturally rich lands was vital to the prosperity of the state. Campaigns were conducted in time with the seasons so soldiers could return home to sow and harvest accordingly.
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Humans’ need to survive drives innovation and, therefore, many technologies shaping the civilian world were spurred forth from some type of military necessity; rocketry, internet, lasers, global positioning systems, etc.
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The culture, and by extension the arts, of a society can be shaped heavily by the experiences and values of those that fight its wars and are reintegrated into society. Eras are often defined and segregated by the wars it experiences and its people shaped by their effects.
So, in this way, though we may like to separate the two; military and nonmilitary, I don’t think they are entirely separate in reality. They appear to be interconnected.
So, if everything within a society is in some way related to war, in that the nonmilitary impacts the military and the military impacts the nonmilitary, why do we separate the two?
I would say the most probable reason why we would seek to separate the military from the nonmilitary would be our own limited neuronal capacity. As I mentioned in Chapter 1.4: The Human Domain, humans develop mental shortcuts, social norms, stereotypes, and the brain develops these as neuronal connections that are wired so strongly through repetitive activations that somewhat automated responses can be taken under the correct stimuli. We call them habits, and we develop them through drills and training, which allows us to quickly assess, react, and achieve results with limited brain effort. That is why you can drive long distances between work and home on auto-pilot, or why it is difficult and stressful to first tackle a task until it becomes second nature and can be done with ease.
But while the around 86 billion neurons or so in the brain may seem like a lot, it really isn’t much to support constant critical thought. So we focus on analyzing one topic at a time through our frontal cortex, while the rest of the brain handles the other functions. For example, I am engaging my frontal cortex to critically think about what I am writing about in this very paragraph and choosing my words carefully, reading and rereading the passage to ensure my concept is fully fleshed out and easy to understand. The frontal cortex is getting info from other portions of the brain for visual and tactile stimuli and the motor cortex then provides signals to fine motor functions in the fingers to type the correct letters in the correct order to make these words. My breathing and blinking is functionally automated, and I am listening to music to create ambiance so that outside distractions are less likely to take my focus away from this one task. The rest of my body's functions; digestion, heartbeat, repairs, and whatnot, are already controlled by automated processes within the brain. The bottom line of what I am saying is, my brain is only good for doing this one task of writing well with critical thought, only because the majority of the brain is focused on simply keeping everything functioning. It can’t do much else.
So, because the brain is limited in its cognitive abilities; regardless of how evolutionarily advanced humans may appear compared to other species, we can only do such advanced things by streamlining reactions and stereotyping the things we perceive into manageable categories. We categorize things as “war” and “not war” because we seek to quickly lump these topics into categories so that we can move on to something else that may concern us more.
If I say the term “explosive expert,” there are various things that may appear in your mind. One could be a combat engineer blowing up bridges or clearing helicopter landing zones. One could be in the service of a mining company blowing a gravel quarry or creating tunnels and cuts in the mountain for road and rail. One could be in architectural explosives providing controlled demolitions to remove old structures to make way for new developments. And one could simply be a manufacturer of explosive materials that supply the explosives to all the other aforementioned “explosive experts.” It takes critical thought to think about all the different permutations of a single term, but when we first hear the term spoken, we may imagine a category, a stereotype, that the word may fall under and carry on without further thought.
For another example, imagine what comes to mind when I say “a show about the military.” You may think about combat, hardships amongst warfighters, and the consequences of politics being handled at the soldier level. Now, think about what comes to mind when I say “a medical drama.” You may think about doctors and nurses conducting triage, performing life-saving operations, and engaging in topics on medical ethics. Now, think about what a “sitcom” looks like. You think about a group of people in a slice-of-life situation, joking about their problems and being put in absurd scenarios with a laugh track in the background. Now, think about a show that is “anti-war.” You may think about a documentary or political debate discussing geopolitics, military adventurism, battle fatigue, and the ethics of war itself. Now, combining it all, think of an anti-war show that is a military sitcom medical drama. If you know your shows, then what I am talking about is M.A.S.H. A show whose setting was the Korean War about the doctors, surgeons, medics, and support staff of a mobile field hospital that used humor to make levity about the serious consequences of war and was a critique of America's involvement in Vietnam.
These categories are used to simplify complex topics into something that is easy for us to understand. Not all war shows are about battles, explosions, and killing, but those criteria are used to categorize it as such. Not all medical dramas are about sexy doctors and nurses performing their rounds during the day and having affairs at night. Not all sitcoms are about friends or middle-aged women in the city trying to find love. Not all anti-war shows are overt and clear in their messaging. This is all just stereotyping in order to make things easier for us to understand at a glance. We can always look at the context and the nuance to fully describe a topic in all its parameters, but if not necessary, we simply pigeonhole it and carry on.
So, this big tangent aside, we think of things as military and nonmilitary, as warfare and not warfare, simply because we want to understand a situation clearly and move on. If we dig into a topic, such as economic embargoes, trade deals, alliances, cultural exchange, blockades, invasions, preemptive strikes, peace talks, and whatnot, by labeling them as either “war” or “not war,” that is so we can quickly understand it and move on. If we analyze a way or means, such as a rifle, a bomb, a tractor, a car, a fishing boat, computers, planes, clothing, and whatnot, as having either military or nonmilitary purposes, then that is the same. It is all about humans influencing other humans for their benefit. The ways, means, and ends of the state are both military and nonmilitary, and their methods are neither and both related to war at the same time. In the end, what matters is the form of influence. It is a negative or positive compulsion, violent influence or cooperative influence, as I have said. The differentiation between military and nonmilitary is simply a cognitive tool we use to make our lives easier, but it isn’t necessarily accurate.
Both military and nonmilitary aspects of society are related to war, so what is the purpose of war compared to what we would consider not war?
Simply put, the purpose of war is to achieve objectives through violence that could not be achieved effectively or desirably through cooperation. These two forms of influence, violence and cooperation, whether actual or potential, drive the decision-making processes of individuals or groups; including nations. While the category of war is not completely violent, it could be considered a predominantly negative form of compulsion as the intent is to compel others down a certain path out of caution. This is what differentiates other activities that we would not consider an aspect of war, that seek to produce a positive form of compulsion out of a desire to benefit by aligning with our interests; such as getting access to investments or favored nation privileges for commodities and energy trade. It is here we must contextualize how we are seeking to compel another to engage in a certain course of action or engage us and others in a certain way.
If a nation desires to compel a target nation in a certain way, then they have two directions they can choose and both can be use simultaneously for best effect:
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There is a negative compulsion, in that the target nation believes that if they don’t change in some way, there will be negative consequences. They are reluctantly compelled to do certain things because if they don't, then it might be disadvantageous. War, through the tool of violent influence, often falls in this direction.
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The other is a positive compulsion, in that the target nation believes that if they change in some way there will be positive consequences. They are eager to change for the advantages it may bring them. Forms of cooperative influence, like trade and capital investment, often fall in this direction.
A nation can use both in a “carrot-and-stick” approach by promoting the benefits of healthy cooperation while alluding to the dangers if things don’t stay cooperative; like “gun-boat diplomacy.” And while aspects of war are commonly associated with negative compulsion, there are times when it can be positive, such as the desire to bring in another ally into an ongoing conflict or to gain some security agreement for protection. Conversely, while cooperation is often associated with positive compulsion, there are times when cooperating is done in spite of negative consequences.
It will be up to the state, to a nation’s leadership, to decide what tools to use to compel the changes in others necessary to set itself in a position of advantage. There are positive and negative ways to compel that change, but it will be done through various forms of violent and cooperative influence. The purpose of any tool we use is to shape conditions to our desired endstate, and while the tools of diplomacy and trade can achieve purpose through a more positive and cooperative direction, war is often the converse when the other isn’t likely to achieve it alone, and it will be up the state to determine how best to go about it; taking into account short-term and long-term consequences.
The purpose of war, therefore, is to compel another group towards a desired policy change through the use or threatened use of violent forms of influence.
So, if war is more in line with violent negative compulsion and business is more in line with cooperative positive compulsion, why do you propose to say that businesses can learn from military theory, principles, and tenets?
The reason you can learn from the military and apply it to the business sector is that most of what a military does is not violent but cooperative in nature. Indeed, the reason we classify “the military” and “war” as violent is because of their very destructive, horrific, and bloody consequences. But only some of these consequences from military activities are violent, most are cooperative in nature. By the nature of how a military actually functions during times of peace and war, you can find lessons to learn that are applicable to business. Here is what I am going to propose to you:
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Most military activities are cooperative and could be compared to business activities.
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Most of the results of military activity are cooperative and could be compared to those found in business.
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Only a few of the consequences of military activity are violent in nature, and these could only be indirectly applied to the business sector.
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The military needs to be capable of violent actions in hazardous environments as that is what defines its purpose, which is uniquely military and not directly applicable to business environments.
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As a result, the military is shaped by this small element of conducting violence in a hazardous environment, so every facet of the military is enveloped in an aura of intensity, seriousness, and catastrophe.
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And it is here where we can find the lessons that we can transfer over to business development.
For the first three points, for all of human history, warriors don’t spend the preponderance of their waking hours killing people and destroying stuff. That is only the consequences of certain actions, but the actions that lead up to the violent conclusions themselves are not necessarily violent and are far more cooperative. For example, leading up to a battle you have other organizational efforts that need to occur to set the conditions. You will have mobilizations, training, equipping, deployments, intel gathering, planning, logistics, movement, and the whole cacophony of warfighting functions working together through lines of effort to attempt to set the best conditions for battle. All of these activities require a degree of cooperation between the various subject matter experts and personnel charged with providing these capabilities. Yes, destroying an enemy tank or blowing up a building is a violent act, but everything that comes together to make that occur is a team effort.
On the other hand, when the consequences aren’t related to the violent conclusions of battle; killing and destroying, it is all cooperative. Yes, the combat training a unit undertakes appears violent, but the motivations for action are a little different than actual violence. The warriors who train to fight aren’t concerned about the loss of their lives and that of their buddies, or of the consequences to their freedoms and that of their families. Their concerns are related to job performance and appearing competent to superiors, peers, and subordinates. When you see soldiers, marines, sailors, and airmen train in their combat-related tasks they may appear as if they were in combat, but the mindset is slightly different as none of them intends for the training to result in the death or capture of anyone involved; though safety is a concern when maneuvering multi-ton vehicles and engaging in exhausting and complex maneuvers. They go through the motions in the stressful environment of performance evaluations so that when the stress is related to literal life-and-death combat they can do their jobs while under this different type of stress.
Even though units both train for combat and execute combat operations, all mostly cooperative activities, many units are not directly related to combat roles. Modern militaries use tooth-to-tail ratios (T3R) to describe the relationship between combat personnel and the support personnel needed to keep the combat personnel supplied and ready to fight. While army combat personnel include infantry, tankers, artillerymen, attack aviation pilots, etc., the support personnel include logisticians, cooks, repairmen, financial and human resource personnel, communications, etc. Modern high-tech mechanized forces may need a greater T3R based on the requirements to keep them maintained and ready, and this differs between nations and even time periods. So while modern U.S. Army mechanized units may have a T3R of 1:8 the U.S. Army in WWI may be around 1:2. Now, even truck drivers, cooks, and repairmen in a combat theater need to have some combat training as they are legitimate targets for attack and need to be prepared to defend themselves and their stuff, but their training can be much more simplified and limited than the actual units in combat roles.
Even saying this, I have been a combat arms Soldier for most of my career (first as an infantryman in the Oregon National Guard and second as an artillery officer in the Regular Army), and we only periodically conducted combat training events. You have qualifications on personal weapons, crew qualifications on our combat vehicles, and collective training with companies, batteries, battalions, brigades, and the division. The culmination of all this training was a few moments of actually shooting or blowing something up, and mostly it involved planning, preparations, activities leading up to execution, and then after action recovery. For one hour of something related to actual combat, it could be preceded and followed by a few hundred working hours of preparation and post-assessment; spread over a few months, to get everything executed at the time of training.
But not everything is always geared towards preparing for training or conducting combat operations, but instead are other things that benefit the unit or are required by government oversight. We conduct various holiday events with families, repairs, and maintenance of our vehicles, physical training every morning, charity drives, internal inspections, external audits, commander’s investigations, and lots of meetings and PowerPoint presentations that we need to make. This “other stuff” makes up most of our time in a military unit, or at least for the U.S. Army from personal experience and anecdotes, and varies slightly based on the type of unit and its mission.
I say all of these things simply to showcase an important truth about the military, especially in relation to the modern conflicts we find ourselves in. The actual violent actions in war are done by only a small proportion of people; itself being rare compared to the other activities that they must do during war, but there are tons of people engaging in cooperative actions that help facilitate those few violent people and enable them to do their jobs and accomplish objectives. Outside of war, combat training is all cooperative action, and violence is purely accidental. And outside of training for combat, most of the things a unit does is no different than what one might find in a large civilian corporation.
We spoke briefly about DOTMLPF in the previous section when discussing Giulio Douhet, and we spoke at greater length about it in Chapter 1.5: Bridging the Civil-Military Divide. DOTMLPF, an acronym that stands for “doctrine, organization, training, materiel, leadership and education, personnel, and facilities” helps conceptualize the structure and capacity of a military organization that is needed to accomplish its assigned mission and tasks associated with that mission. Commonly, it is used to troubleshoot problems we identify within the services should they lack a capability, or within a training unit should they fail at a particular task. We look at DOTMLPF and see what could be improved to correct the deficiency within an organization. Now, there is nothing unique about DOTMLPF that makes it military, only that the military is the one that uses it. Businesses are structured and have capabilities under the same categories. That is why I made the connection.
Most of what the military does is not inherently violent. There are some actions that are violent as an end product, and there are a lot of actions that facilitate those few actions that are violent, but an overwhelming number of activities are not military in nature and instead are reflective of the activities needed to keep a large human organization functioning. This is why I deconstruct things to the level of human activity; to find the theories, principles, tenets, and whatnot that apply to all human endeavors. We find the study of these concepts in the military fascinating and awe-inspiring as they are done under extreme conditions for both individuals and groups.
Both militaries and businesses develop doctrine that guides their work; both have organizational structures; both have training requirements; both have material concerns; both have leaders and leaders’ education curricula; both have personnel requirements; and both have a need for facilities to conduct their work. The military and businesses do mostly the same things; however, the things they have in common are ratcheted up an order of magnitude for the military due to the purpose of the military and the dangerousness of the environment. It’s always a little more serious and somber, and the consequences are more severe on the military-side of things. When failure appears on the business-side of the market then it harms the bottom line and people are fired. When failure appears on the military-side in combat, objectives are not achieved and people die. Military theories are tested in this crucible and that is why I find their study to be of great value to business. Violence is there, yes, but it is only a small facet of a larger human endeavor.
Is this where we branch into discussing the purpose of war from the business sector’s perspective?
Yes.
I began this chapter discussing the earliest forms of warfare and noted that human males were prone to engage in organized violence as a result of evolutionary drivers; competition for limited resources and mates as well as the benefits of cooperative activities. Since males make up half of the human population, it is understandable that this foundational element of collective violence would see itself perpetuated in other mediums of human life; oral stories, plays, music, both fiction and non-fiction writing, games, and movies. And, in turn, this shaping of our culture influences other sectors, like business. This is why the study of military theory finds its applicable uses in business development, such as the prevalent use of Sun-Tzu’s The Art of War or in the leadership classes provided by former service members such as Echelon Front by Navy SEALs Jocko Willink and Leif Babin.
Instead of the competitive environment of the natural world where survival was a daily struggle for the preponderance of our species’ existence, we see it carried on into the business world. The competition between males to attract female partners still exists, but instead of competition through displays of violent domination; a form of evidence of the male's ability to protect and provide, they compete against each other indirectly by holding positions of power, prestige, and careers that provide greater means that modern females would find attractive. The competition between groups of humans; a necessity of our past that still continues to this day between nations and criminal entities, also permeates itself in the form of competition between competing businesses. And here we begin our discussion of the application of the purpose of war for business.
Purpose of Warfare for Business
I previously stated that the purpose of war was to compel another group towards desired change through the use or threatened use of violent forms of influence. In the previous Chapter 2.3: On Leadership, I briefly referenced the purpose of the military and business under the subsection of “Direction” in what a leader provides to their people. By providing direction to followers, the leader is able to fulfill the purpose of the business organization, in that this is how one plans to “create a customer,” and, for the military, to fight and win.
The “fight and win” purpose of the military is the simplified talking point used by the United States Department of Defense in how they intend to fight and win the nation’s wars. To “fight” is the use and threatened use of violent forms of influence, and to “win” is to compel another group towards desired change. While unhelpfully simple, “fight and win” is nonetheless correct.
The “create a customer” purpose of business, however, was the purpose of business as proposed by Peter F. Drucker. We will have him expound on the topic in his Management: Revised Edition in “Chapter 9: The Purpose and Objectives of a Business:”
Asked what a business is, the typical businessman is likely to answer, ‘An organization to make a profit.’ The typical economist is likely to give the same answer, ‘to maximize profits.’ This answer is not only false, it is irrelevant…
It is irrelevant for an understanding of business behavior, profit, and profitability whether there is a profit motive or not. That Jim Smith is in business to make a profit concerns only him and the Recording Angel. It does not tell us what Jim Smith does and how he performs. We do not learn anything about the work of a prospector hunting for uranium in the Nevada desert by being told that he is trying to make his fortune. We do not learn anything about the work of a heart specialist by being told that he is trying to make a livelihood, or even that he is trying to benefit humanity. The profit motive and its offspring maximization of profits are just as irrelevant to the function of a business, the purpose of a business, and the job of managing a business.
In fact, the concept is worse than irrelevant: it does harm. It is a major cause for the misunderstanding of the nature of profit in our society and for hostility to profit, which are among the most dangerous diseases of a society or organizations. It is largely responsible for the worst mistakes of public policy - in this country as well as in Western Europe - which are squarely based on the failure to understand the nature, function, and purposes of business enterprise. And it is in large part responsible for the prevailing belief that there is an inherent contradiction between profit and a company’s ability to make a social contribution. Actually, a company can make a social contribution only if it is highly profitable.
To know what a business is, we have to start with its purpose. Its purpose must lie outside of the business itself. In fact, it must lie in society, since business enterprise is an organ of society. There is only one valid definition of business purpose: to create a customer.
Indeed, profit is not the purpose of a business, just as killing and destroying are not the purpose of the military, they are simply the means by which it achieves its purpose. For Drucker, that purpose was to “create a customer” or to view it another way, to create value by satisfying a want or need that a customer would desire. That is the purpose of business, whether or not profit is achieved is simply the metric by which we can see if that purpose is being achieved effectively.
On the nature of profit, if the cost of providing a product or service is more than the value it provides to customers it can’t be sustained and net income will be in the negative. If we raise the price of the product or service, but as a result, not enough people find the value commensurate with the cost, and choose not to purchase, then we have unsold inventories that are pure cost and we are again in the net negative. There are a few options to try in order to figure out a solution that makes the business viable.
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Cost-effective methods could be used to reduce the overall cost of the product so that at similar prices it produces a profit.
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Increasing prices while downsizing operations so that only the outputted number of products or offered services that are provided, are comparable to the number of actual customers that will pay the increased price.
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Realize that the offer is not needed or wanted to the degree that the market can support. We would then shut down the business.
You will see that using profit is only about business viability, and not about purpose. The purpose of a business is about providing what the customer wants or needs, and if the customer isn’t willing to front an equivalent cost for the product or service, plus at least a little more for the owner and/or shareholders to provide them some value for the investment they put in; meaning profit, then the business is basically non-viable. Its lack of profit means that the way the business is structured is not desirable for the customer base to support. If it is not desirable to the customer base, that is because the value it provides is not worth the price that it is set at. The price that it is set at is reflected by all the associated costs plus the profit that makes the endeavor worthwhile to undertake.
Business provides a social good by harnessing human effort in ways that society finds beneficial. However, a person doesn’t have a way of knowing, beforehand, what things society actually needs or wants. One way to get the answer is that they can speculate based on anecdotal evidence and market analysis on what could be of value. This causes two problems. In one case, the observation, especially if painfully obvious to society, could result in numerous entrepreneurs embarking on the same course of action so that down the road what was once a need or want becomes an excess surplus that no one needs or wants anymore. In the other case, it doesn't account for innovation in new technologies as people don’t need or want want they don’t know is possible. This is where profit comes in.
I don’t want to tread too much into discussion of profit, however, profit has been attributed to the purpose of business to such an extent we should touch on it a bit longer. This is especially important as it is through profit that we determine the effectiveness of a business’ actual purpose. I feel this is needed because both businesses and military organizations are too easily defined by their means. When looking at the means they use, the public incorrectly labels their use as their purpose instead of attributing the use of their means to the accomplishment of their purpose.
In a free market economy, where consumer demand guides the production of goods, the price of its raw materials, and the value of human service, then you have a method to determine the actual cost of all these things and that is through the willingness for consumers to pay for it. The retail seller may place a price tag on a pair of shoes for $50, but if no one is willing to pay that price then it isn’t worth $50. The retail seller needs to drop prices to find the point in which buyers will pay, but not so low as to be less than the cost the seller paid to producers and to employees. Similarly, the maker of the shoes will have to sell the completed product to the retailer for a certain price low enough for the retailer to be able to successfully sell and high enough to pay for the costs to raw material suppliers and their employees. And for both the employees selling the shoe for the retailer, and making the shoe for the manufacturer, they have to sell their time and energy to determine their own value based on what employers are willing to pay for their time and expertise in particular areas. All of this is guided by profit-loss metrics, as they determine the validity of any particular endeavor.
Thomas Sowell, in his book Basic Economics: A Common Sense Guide to the Economy - Fifth Edition mentioned two influencing realities that help determine pricing:
Resource Allocation by Prices
The price which one producer is willing to pay for any given ingredient becomes the price that other producers are forced to pay for that same ingredient.
Incremental Substitutions
Prices convey an underlying reality: From the standpoint of society as a whole, the “cost” of anything is the value that it has in alternative uses. That cost is reflected in the market when the price that one individual is willing to pay becomes a cost that others are forced to pay, in order to get a share of the same scarce resource or the products made from it. But, no matter whether a particular society has a capitalist price system or a socialist economy or a feudal or other system, the real cost of anything is still its value in alternative uses.
So, for example, let’s say we have a farmer that has a cow. The cow can be milked, and the milk can be sold as-is to the market, or it can be processed and refined into butter, cheese, or ice cream. Or the farmer can have the cow slaughtered, its meat sold as-is or processed into steaks, patties, ground up, or some other beef products. Its skin can be tanned into leather and the leather sold as-is or refined into clothing or component material for furniture and car interiors. If the farmer finds the value of dairy-based products, over the lifetime of the cow, is not greater than the value of the leather and meat, then they may choose to slaughter now and sell. However, a dairy-based product manufacturer; such as Tillamook Creamery in my home state of Oregon, benefits from their own dairy cows and produces those aforementioned dairy items. Its refined dairy products place a demand on milk which raises their value higher than the local butcher and tanner can gain in profit from the meat and hide. If there were a limit in beef and leather then the demand would increase, which inturn increases the value of slaughtering the cow. On the contrary, when there is nothing but beef to eat, then milk and cheese will become more valuable.
Because resources are finite in this way, and the person selling their products and services has a breadth of buyers willing to pay, then all of the buyers are competing against each other for the product. If a farmer can sell raw cow milk at $1 per gallon to the public, but the creamery is willing to buy the farmer's entire stock at $2 per gallon then the farmer has incentives to sell at that higher rate. In turn, if the consumers want raw milk then they must purchase at or above what the creamery is willing to pay. If the farmer thinks they can sell for higher at $3 per gallon to the creamery, but there is a competing farmer that sells at $2.50 per gallon then the creamery will seek out the lower cost. There are limited resources, limited buyers, limited sellers, and through pricing, we slowly and incrementally come to an equilibrium in price.
If money itself is a store of value that is supposed to be reflected in the human effort put into it, then the price is simply the method of determining how much stored value is within a product or a service that can be exchanged for money. It may take the farmer one hour to produce 3-5 gallons of milk from a cow, and it may take a doctor one hour to remove an appendix, but removing an appendix is not equal to 3-5 gallons of milk. This is because there are numerous variables that go into what it takes to get the milk and perform the operation. The farmer needs capital to buy land, purchase, raise, and take care of the cow before they can begin the milking process. If they buy a milking machine the milking can be done much faster, the 100 gallons of milk harvested through the machine on multiple cows in one hour is not worth the same as 3-5 gallons of milk harvested by hand in that same hour. To the consumer at the very least, it isn’t. For the doctor, they pay for schooling, training, residency, and demand for their services before they finally see that patient with appendicitis which will take them an hour to treat. It may also take that doctor an hour of their time simply to deal with paperwork for routine visits.
Again, looking at it from the value to the consumer, that appendectomy is worth more than the milk. Not getting the milk means they may go thirsty and hungry till they find another option. If they aren't able to get their inflamed appendix removed, they will die; painfully I might add. What we mean to say is that it is difficult for humans to assess the value of human work based on time alone. We need to account for the effort, the difficulty, and the scarcity of the work as not all work is treated equally. The market solves that problem, to a certain extent, by requiring all parties to bid with their time and capital on what they want or what they could otherwise get; in other words, competition. This competition, what one gets from these two influences of the free market, we come to understand our current perspective of pricing.
Early socialists understood the nature of competition in the market. That at times demand is not met for some time until the market corrects and then there becomes a surplus, only then to slow down and revert into a deficiency in a constant ebb and flow of inventory.
In Frederick Engels’ preface to Karl Marx’s book, The Poverty of Philosophy Engels states:
In modern capitalist society each industrial capitalist produces on his own account what he likes, how he likes, and as much as he likes. The quantity socially demanded is for him an unknown magnitude, and he does not know the quality of the objects demanded any more than their quantity. That which to-day cannot be supplied quickly enough may to-morrow be in excess of the demand. Ultimately demand is satisfied in some fashion, ill or well, and generally production is definitely regulated by the objects demanded. How is the reconciliation of this contradiction effected? By competition. And how does that arrive at this solution? Simply by depreciating below their labor value the commodities which are by reason of their quality or quantity useless or unnecessary, in the present state of the demand of society, and in making the producers feel, in this explicit fashion, that they have manufactured articles absolutely useless or unnecessary, or that they have manufactured a superfluity of otherwise useful articles…
In realizing the law of value of the production of commodities in a society of producers for exchange, establishes by that means and by assured conditions the single order and the single organization possible for social production. It is only by the depreciation or appreciation of the price of products that the isolated producers of commodities learn to their cost what kind of things society requires, and the quantity it requires of them… And if we ask what guarantee we have that only the necessary quantity of each commodity would be produced, that we should not be wanting corn and meat while there was an abundance of beet sugar and we were inundated with a too plentiful supply of potato spirit, that we should not be long for breeches to cover our nakedness while breeches buttons were multiplied by the millions…
The idea for him was that the seeking of profit required sellers to play with market prices until the aforementioned market equilibrium was met. They saw this balancing act as at the expense of the worker who was underpaid so as to keep the profit margin there for the owners, or that is what it appeared to be. The socialists thought that this could be avoided with a centrally-planned system that dictated the distribution of goods to the proper sectors where they were needed. If there was to be a market to help facilitate exchange then the central planners, understanding what these sectors needed, provided price fixing to prevent oversaturation and undersaturation; i.e. waste, that could be brought about by competitors seeking access to limited resources for their manufacturing.
In a centrally-planned economy, such as the one used by the Soviet Union and other socialist/communist nations, resource allocation was difficult to fine-tune as it required an understanding of supply-chain management for everything in society. Look at the multitude of uses of wood. Just imagine everything that needs wood products of some type and try to determine how to distribute it to all the manufacturers or to accurately fix prices amongst raw materials and finished products. You run the risk of getting the same over-under that Engles cautioned about with capitalism, only now in a communist/socialist framed system. The bureaucrats of a centrally-planned economy weren’t able to nail down accurate models and methods for determining prices and distribution of goods and ended up with a worse system than the free market. How does one avoid getting too much or too little of some resource or product as a result of a mistake made by a series of bureaucrats with limited knowledge on the subject?
You can’t. This was the conclusion made by Sowell, when viewing the results of such a system in these centrally-planned economies. He noted the solution was through free market pricing. Let the suppliers, manufacturers, retailers, and consumers bid and determine value with their money. The suppliers will sell their raw materials to the manufacturers who bid the most for them. The manufacturers will determine what to make based on the best value they can provide to retailers so that they can make the most profit. The retailers will adjust prices in the market to ensure they offset costs, shape their marketing, and assess the product's engagement with the public. And the consumers will determine where to place their earned income, often going with those that offer the same value for less cost or seeking out other options as they make themselves present in the market.
For as Thomas Sowell says:
While history can tell us that such things happened, economics helps explain why they happened—what there is about prices that allows them to accomplish what political control of an economy can seldom match. There is more to economics than prices, but understanding how prices function is the foundation for understanding much of the rest of economics. A rationally planned economy sounds more plausible than an economy coordinated only by prices linking millions of separate decisions by individuals and organizations. Yet Soviet economists who saw the actual consequences of a centrally planned economy reached very different conclusions—namely, “there are far too many economic relationships, and it is impossible to take them all into account and coordinate them sensibly.”
Profit is not the purpose of the business, the purpose of the business is simply to provide its products and services to the public in the most effective way possible. Profit is that mark of efficacy, and business leaders will seek to streamline the supply-chain into an optimized form or cease operations altogether if society has determined the costs aren’t worth the value it provides. The problem with centrally-planning everything, as opposed to the decentralized free market, was that there are just too many variables at play. Even when the jobs are the same; lumberjacks, for example, not all lumberjacks are valued the same way. A lumberjack that works in the desert where there are no trees is of no value; a lumberjack in a forest community of nothing but lumberjacks is of little value; but a lumberjack in a forest community where there are no other lumberjacks is of great value. The first two lumberjacks should seek where they are needed in the market; the third location, or find a new profession that is valued in their community.
All of this is to say that profit-loss models in a free market are one of the best ways to shape businesses into a form that serves its purpose to society. It is much like evolution in which finite resources compel competition between businesses to make the best use of those resources; to compete for customers much like a male would compete against other males for female breeding partners; who must balance short-term gains against long-term survivability like animals storing food for times of scarcity; and who must adapt to changing markets in the same way that a creature adapts to environmental changes; or they simply die.
Loss is important to profit, from the perspective of marketplace health, as loss compels weaker business models and operations processes to change or sees them go extinct from that marketplace. This way of thinking led to social theorists appropriating Darwin’s “survival of the fit;” which as an extension of his thoughts on natural selection, and applying it to this profit-loss dynamic in the updated saying “survival of the fittest.” Profit promotes the best in the marketplace, and loss slowly weeds out the worst. This is why we view profit, not as a purpose, but as a metric of efficacy for business. If the business can’t adapt to change; if it can’t take resources and create greater value in output than in input; if society finds no value in what the business offers it will not feed the business its capital. The business will fail to achieve its purpose, as it will starve in the process of trying to do so.
Hopefully, this has been adequate in clarifying that profit is not the purpose of business. That profit is a means of viability, a metric of success, and a tool for continued survival and growth if abundantly profitable. That profit is so important for business is the reason it often gets confused for the purpose of business, in much the way the military purpose is not killing and destruction but to compel an adversary to change policy through the use or threatened use of force. That killing and destruction are so important, much like profit for a business, it is often conflated with the purpose of military organizations. There is little value to a nation and people to have a military that can easily destroy and kill, but can’t defend its people or fulfill the objectives of the state. If it can’t compel the enemy to terms, the killing and destruction are needlessly wasteful and pointless. Same for a business who makes great profits, yet fails in its own mission, and its purpose for existence, by violating its own vision that birthed it as an enterprise. A military or business, that can’t accomplish its purpose will be compelled to change or be replaced.
So, we have talked about profit, now let’s expound upon the concept of purpose for a business; the reason a business exists and continues to function. We said that Drucker stated that he believed that the purpose of business was to “create a customer.” If one looks at other business theorists and entrepreneurs one sees a correlation between profit being treated as a means to an end.
Charles Handy, a British management theorist, in his article “What’s A Business For?,” from the Harvard Business Review‘s The Magazine: December 2012, discussed his concerns over what he saw as an ever-increasing rise of corporatism, and the uncontrolled pursuit of profits that it demanded, in America and Europe. For him, this pursuit tore at the foundational elements of what a business was and got in the way of accomplishing its purpose. In the article he says:
Both sides of the Atlantic would agree that there is, first, a clear and important need to meet the expectations of a company’s theoretical owners: the shareholders. It would, however, be more accurate to call most of them investors, perhaps even gamblers. They have none of the pride or responsibility of ownership and are, if truth be told, only there for the money. Nevertheless, if management fails to meet their financial hopes, the share price will fall, exposing the company to unwanted predators and making it more difficult to raise new finance. But to turn shareholders’ needs into a purpose is to be guilty of a logical confusion, to mistake a necessary condition for a sufficient one. We need to eat to live; food is a necessary condition of life. But if we lived mainly to eat, making food a sufficient or sole purpose of life, we would become gross. The purpose of a business, in other words, is not to make a profit, full stop. It is to make a profit so that the business can do something more or better. That “something” becomes the real justification for the business. Owners know this. Investors needn’t care.
Handy believes that business provides a benefit to society through its ability to provide goods and services. It innovates and improves upon what exists to provide better products and offerings in a more efficient way. He writes this article as a critic of corporatism, but not as a denunciation of capitalism. He is no socialist, in fact, he was once called a “reluctant capitalist” by Des Dearlove from the Business Strategy Review of the London Business School. Handy sees the purpose of business as the social benefit it provides, and profits are the means by which it continues to do so. In a sense, though a business that relies on investors and makes keeping them happy through profits is a vital goal of their decision-making process, the business is also treating those investors as a means to an end; the end being the purpose of the business.
W. Edwards Deming, an American engineer and statistician who helped pioneer the rise of quality assurance and control methodologies, wrote in his book, The New Economics: For Industry, Government, Education - 2nd Edition, his perspective on business. He stated in his first chapter “How Are We Doing?,” the following:
‘What business are we in?’ In the case of carburetors, was it to make carburetors? Yes. The makers of carburetors made good carburetors, better and better. They were in the business of making carburetors. It would have been even better had they been in the business to put stoichiometric mixture of fuel and air into the combustion chamber, and to invent something that would do it better than a carburetor. Innovation on the part of somebody else led to the fuel injector and to hard times for the makers of carburetors.
A good question for anybody in business to ask is ‘What business are we in?’ To do well what we are doing - i.e., to turn out a good product, or good service, whatever it be? Yes, of course, but this is not enough. We must keep asking ‘What product or service would help our customers more?’ We must think about the future. What will we be making 5 years from now? 10 years from now?
Here Deming asks the reader to think about the longevity of fulfilling the purpose of business; or especially the purpose of your business and how it will function in a future environment. If the purpose of business is to provide goods and services, one must reflect to see if what they are providing now will be of the same quality and meet the same needs in the future. The needs and wants of society change as technologies are introduced, and the products and services we are currently providing could become less desirable or even obsolete.
The concern about forecasting the needs of the future, the ability to adapt to future uncertainty, bely his perspective on purpose which he stated off-handedly as “to turn out a good product, or good service.” His focus is on the “good,” as good is relative to the environment in which it exists. Humans need sources of fuel for lighting and heat, and in the past whalers helped provide whale fat that was burned for such a purpose. That was until the demand exceeded the supply, and humanity discovered how to refine the relatively useless crude oil deposits into something useful; such as kerosene, which then helped light and heat homes by the mid-19th century. The purpose of whalers to provide whale fat started to decline as society’s need for the product dissipated with the introduction of better products to replace it.
For Deming, the purpose of business is to provide society with products and services. His only concern on the topic of purpose was that businesses don’t forget that they serve society, and not that they are owed customers simply because they exist. They need to provide value to humanity to then be permitted to extract value from society so they can continue to function. This can be found in his focus on utilizing statistical methods of quality assurance and control to produce items that the customer will actually pay for, because, as he states later in the chapter, it is the customer that “keeps the plant open and running” and “the quality of the product is the responsibility of management, working with the customer.”
There is a tendency to look at the purpose of business as related to the service of members of society. From this, we also begin to see a focus on the social good that it provides as being a foundational aspect of a business, a consideration when starting a new enterprise, and a measure of the performance and effectiveness of existing ones. Indeed, most of the arguments about the conflict between economic systems; i.e. free market capitalism, centrally controlled communism, or collectively controlled socialism, are about which system is best for society; which is best for the individual, and which is best for the collective. As a result of the focus on the social good being a key goal for businesses, it has, therefore, been treated as a metric to be measured.
Ronald D. Francis and Guy Murfey, in their book Global Business Ethics: Responsible Decision Making in an International Context, stated in their first chapter, “Background to Ethics” the importance of a top-down approach to ethical considerations when running a business. I don’t want to dig too deep into the discussion of ethics just yet, as we will go at length in our following Chapter 2.5 The Ethics of Warfare, but they do state this:
The purpose of business has been defined in various ways. It may be held that its purpose is to create goods and services to meet human needs - not to make money for its own sake. Put another way it could be said that it is to make a profit while behaving ethically… Recasting this argument we might say that financial accounting is one of the reporting criteria, the other two being sustainability and social justice. There is a persuasive argument that all of these criteria are to the benefit of long-term profit, and add economic value to the organization… On this view, the creation of profits for shareholders, and creation of jobs, are necessary conditions for success but not its purpose. The purpose of industry is to serve human needs - market is the servant, not the master, of human needs.
Francis and Murfey reinforce the previous perspective that profit is not the purpose of business, but a critical aspect of it as it will not survive long without the ability to bring in more income than it costs to operate. Profitability is an important caveat to what they want to discuss, which is the social good that businesses can provide, or at least they want to discuss why it is important that businesses focus on what they call “social justice.” Their discussion of profit, sustainability, and social justice are in line with what they state is the “triple bottom line” of a business.
As opposed to the traditional bottom line, which is simply profit, the triple bottom line focuses not only on the financial health of the business, but also its impact on society and the environment. This profit, people, and planet (3P) methodology is sought to turn the purpose of a business into a plan that can survive and fulfill its purpose in the long run. If profit was the only goal, a timber company in the American Pacific Northwest could cut down all the trees in a region within a few years, make a ton of profit in a short time, and then go out of business as there are no more trees left to cut. The trees are important to the ecology of the region, the people in this region enjoy the natural splendor of its forests, and financially it isn’t profitable to expend all of your resources as soon as possible. So, as a result, timber companies engage as much in reforestation and sustainment as they do in felling trees. They engage in systematic and methodical cycles of cutting, planting, and maintaining forests so that their business is sustainable into the future. The people can then enjoy their forested biomes, and the local flora and fauna can flourish in these forests as they have done for millions of years.
But here we get to an important question and what we must ask ourselves at the fundamental level of what the purpose of business happens to be. The business is just an organization of human beings with assets and a standard operating procedure that works in a generally unified manner. It only cares to “create a customer,” because the business can only achieve its purpose through providing goods and services voluntarily to those willing to pay for it. It only cares to serve the interests of society, because by doing so the society will in turn fund its continued functioning within that society. The business only cares about the quality and value of its products and services, because through its quality and value, the humans that make up society select them over the other options available to them in their lives. The business only cares about profit, people, and the planet, because if it doesn’t society will make it go extinct through non-engagement, and it will no longer be able to achieve its purpose. This is what these theorists have alluded to in their writings, but that begs the question:
What is the fundamental purpose of business to humanity?
It can’t simply be to make a profit. A school teacher, custodian, fast-food worker, and a soldier may generate some costs to make their jobs a little easier, more effective, or more enjoyable, however, we wouldn’t say they are themselves a business; part of a business, maybe, but not solely because they incur costs in the execution of their jobs. But if that school teacher goes out to moonlight as a tutor or instructor for pay, that could be considered a business. If the custodian also offers to go and clean people’s homes, that could be a business. If the fast-food worker also plays music in a subway and busks for tips, that could be considered a business. And if that soldier also manages a real estate brokerage and writes books on military theory for business development then those could be considered businesses.
It can’t simply be to create a customer or to provide a service to society. Soup kitchens don’t make a profit off of their attendees and public schools don’t work on profit-loss models, so we don’t consider them businesses. But restaurants are considered businesses; even though they feed their attendings just like soup kitchens. Private schools, colleges, universities, and trade schools are businesses; even though they teach their students just like public schools. State-run public prisons aren’t considered businesses, however, private prisons are businesses, even though both serve society in the same exact way.
To me it would appear that a business needs to have three particular qualities:
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Net Value: Operates on some sort of profit-loss model, where its survivability will be based on its ability to generate more value than it consumes.
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Social Value: Provides something to society that it deems valuable enough to provide value in return.
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Voluntary Engagement: That the engagement with the organization providing the product or service is voluntary in some manner; could be by individual consumers, other organizations, and even government bodies.
Net value, or profit-loss, is needed because of the importance of managing the finances of running the organization so that costs or expenses associated with getting the organization producing goods and providing services are not greater than the income from the market that desires those goods and services. Naturally, an organization that doesn’t bring in more than it uses would eventually fail unless it was subsidized by an external organization. A military organization isn’t a business as it doesn’t generate revenue, doesn’t bring in any funds as a standard form of operation; even if it may, on occasion, rent out facilities to private sector use or allow its equipment and personnel to be used for movie productions for a fee. Defense contractors, private military corporations, and mercenaries could be considered a business as they operate based on contracts that are intended to bring in more than it costs to pay personnel; furnish weapons, facilities, and vehicles; and conduct training. To be a business, it must operate with the intention that it seeks to bring in more value than it expends.
Social value and voluntary engagement are both important criteria when conceptualized together. Criminal organizations can operate on a profit-loss model, but we would question whether what they do to generate that income is either of social value or voluntary in nature. Mugging and robberies are antithetical to social value; at least in the eyes of the society they operate, and it is indeed not voluntary on the side of the targeted individuals and organizations. Narcotics dealing may be voluntary; unless we take into account that addiction can overpower rational decision-making processes making it less than voluntary, but as far as most people are concerned rampant drug use is not to the benefit of society. If we look at businesses under the limiting definition that they are organizations that make a profit, then criminal organizations would count as businesses. That being said, however, under more robust accounting methods; like the triple bottom line, they wouldn't be considered a business as their social and ecological benefit is highly suspect.
Given all that was said: can we derive a more open-ended definition of a business that might apply in all situations? I believe I can, and from it compare to the definition we developed for war. We must incorporate the idea of net value, social value, and voluntary engagement while being applicable to all potential forms of economic structure; be it capitalist free market, centrally controlled communist, communally-owned socialist, or even tribal bartering. Additionally, the definition of purpose must include the drive to act for a business; i.e. what is a business; as a noun, and what is the purpose of business, as a verb, is slightly different.
War Is My Business’ definition for the purpose of business is thus:
The purpose of business is to compel another to provide net value through cooperative forms of influence which are socially acceptable.
We have a net value model, as no business can survive if its costs are greater than its expenses; unless externally subsidized. We have the voluntary aspect of it in the cooperative forms of influence; which would include free market engagement, state and collective negotiations for contracts, and even the simplest forms of bartering of goods and services for other goods and services. We have the social value aspect of it in that society sees this cooperative net value engagement as “socially acceptable.” And finally, we have the purpose directive to “compel another '' to engage in this socially acceptable, cooperative, net value engagement.
That purpose, however, is the drive to compel others through cooperative forms of influence; to engage in what we would say is a business activity or transaction; an acceptance of a contract; or a simple bartering of goods, this is where we find our various forms of marketing. Is not marketing an attempt to compel another to purchase a product or pay for a service? The ways of communicating value are as important as the inherent value of what is offered, because the customer would not be aware of the value if it hadn’t been communicated to them. You have your platform; the way by which you communicate value, and you have the product or service; the means by which you deliver value.
The ways of communicating value could include:
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Advertisements through radio, billboards, newspapers, search engines, flyers, and even human directionals; those sign twirlers and human billboards you see on the street corners.
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Word of mouth from satisfied customers
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Websites optimized for search engines
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Emails, text messages, and automated phone calls
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Cold calls from dedicated salespersons targeting specific clients in the industry
These ways allow the potential targets to be influenced and compelled by the means of value which could include:
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A higher quality product or service
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A cheaper product or service
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Package deals
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Warranties and guarantees
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Rewards programs
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Discounts and rebates
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Limited time offers
These ways assist in delivering the means of value that a business offers members of society. We look at the effects of that effort to see where we are at in compelling our potential clients and customers to a desired action. We could use the customer life cycle; the stages of gaining and retaining customers, as a line of effort down to the individual or group. Generally speaking, the cycle is broken into five stages:
- Awareness: Here the potential customer is made aware of the existence of your offer, and may be made aware of the proposition by which the business will give them value. This is tied to the ways you communicate the value of the product or service to the target.
- Consideration: Once the value has been communicated and made known, the customer will assess the value against their current situation. This is the stage in which we compel the target to the next stage where they act.
- Purchase: If successful in compelling an action to purchase, the business has accomplished its purpose by creating a customer and producing a net value relationship through this cooperative exchange. The target has successfully been compelled to act towards a desired end.
- Retention: The business successfully retains the customer or client by continuing to provide the best net value arrangement for the customer, or at least this arrangement is the one best communicated to them so they have no further considerations to compel them to change. This business is allowed to continue to benefit from this cooperative net value relationship and, therefore, continue to serve its purpose.
- Advocacy: The customer actively promotes the benefits of this business relationship with other potential customers. The target becomes a way of communicating value to other potential targets, thereby expanding the scope and range of the business’ influence, and allowing the business to better execute its purpose.
And it is here we look to the purposes of war and business as we find the commonality between them. To restate what I have previously affirmed:
Warfare
Warfare
The purpose of war is to compel another group towards a desired policy change through the use or threatened use of violent forms of influence.
Business
Business
The purpose of business is to compel another to provide net value through cooperative forms of influence which are socially acceptable.
In both, we have a directed purpose which is to “compel another” in some fashion. War and business have their ways and means, but both require successfully influencing other human beings through those ways and means.
Both have their somewhat unique ends; war has its intent to compel a “desired policy change” while business has its intent to achieve a “net value” scenario. That being said, in a state of war, to be in a position of strength to compel an adversary to “change policy” could be considered to have net value because having greater leverage tactically, operationally, and strategically also gives greater leverage to the diplomats and leaders who themselves negotiate terms and policy. On the other hand, in the conduct of business, the policy of the individual or group is the course of action they are currently taking, and it is through our value propositions that we seek to change or maintain their current policy by doing business with us instead of our competition.
Of course, both war and business have their ways and means. For war, it is the use or threatened use of violent forms of influence. Invasion and strategic bombing; special military operations; building of cooperative military alliances that are triggered upon any provocation; blockades of trade; military deception and non-lethal effects to weaken enemy resolve and readiness; and even threats of global thermonuclear war. For business, hostile takeovers and mergers; joint ventures and new product launches; series of cooperative and contracted relationships to improve supply chain management and logistics; marketing campaigns to weaken a competitor's market share or monopoly; and even lobbying politicians to shape market conditions. These are but some of the ways and means used by militaries and companies to influence their environments to achieve their purpose.
The only difference which I noted is that for business we generally see its conduct needing to be “socially acceptable” otherwise society would see the action as criminal or at least unethical. If not for the benefit of society; meaning giving it value, then society would not engage with that business; meaning not giving it net value or profit, and the business would die off. Warfare also has its rules and ethics, however, there are times in which the desperation of a nation and people is so great that the rules no longer apply. In a limited conflict, yes, combatants can be restrained, because there is a fear of worse consequences for themselves and for the state if they violate these ethics. In an existential fight, for example when one's government, way of life, and even existence as a people are threatened, then there is no limit to what one must do to win or at least not lose. If everything you care about is about to be destroyed, there is nothing more to fear, so rules will be damned. Being socially acceptable can become irrelevant if the social order itself is in danger.
The structure of the purpose of war and business is fundamentally the same: Humans convince other humans and shape their environments for their benefit. This is one of the reasons why we can apply military theory to business development. The fundamental elements of war and business are not found within military theory and business theory, but within human nature. We, as humans, conduct war and business based on our perceptions of the environment. With limited resources, an inherent drive to compete that has been etched into our genetics, and by the nature of human cooperation, we created the conditions that birthed our concepts of war and business. They are the same in spirit, to make our environment better for us, only carried out in different ways.
This is why we do see some that are able to bridge the civil-military divide; the divide between the understanding between civilians and military members who develop different cultures due to their perspective of the world and the conduct of their professions. We see it happen a lot by military members, many of whom don’t retire after the military and find employment and purpose out in the business sector, who take what they have learned about organization, leadership, mission-focus, and sacrifice in the military and apply it to their business pursuits.
Jeffery Lay, U.S. Navy Lieutenant Commander who was an F-14 and F-16 fighter pilot who had retired from service to become a financial advisor, applied his study methodology from his train-up with the Navy Fighter Weapons School (TOPGUN) towards his new civilian career. In regards to studying a concept that was new to him, reserve fractional banking; in which banks loan out money off of the promised payment of other loans to the point in which banks have more money loaned out than deposits, he was concerned with the risks this entailed. In his book TOPGUN On Wall Street: Why the United States Military Should Run Corporate America he states:
Banks hand it all out to their borrowing customers by this astounding sleight of hand, which creates assets out of precisely nothing.
I stared at those pages in amazement. I pondered the massive liabilities of banks, liabilities that literally dwarfed their own assets. From that moment I began to work on an entirely new dimension of the word ‘risk’ and how it might apply to money. I based my new studies on the very cornerstone of the TOPGUN system, and that’s thoroughness, the meticulous attention to every detail.
Since TOPGUN believes implicitly that perfection is attainable and must be achieved, it’s essential to consider the core of their doctrine. The neutron that holds that core together is the relentless study of history: its triumphs, its failures, its pathways, its components, and its leadership.
If a TOPGUN pilot is fired upon by an enemy missile, he will know, first of all, the nationality of that missile and precisely where it was made. He will know the weight of its warhead. He will know its dimensions, its range, and its speed. He will know whether it’s heat-seeking or laser-guided. He will understand its dexterity in the air, whether it can follow him, how susceptible it is to chaff or electronic decoy. He will know how fast he needs to travel to outrun it, how much farther the missile will run before it’s out of fuel.
And if the TOPGUN pilot does not understand 100 percent of all of the above, he will not be allowed to set foot in that F-14 until he does. I now needed to be that comprehensively skilled on the subject of money. That meant history, and lots of it. (TOPGUN On Wall Street, 242)
Understanding risk and the mitigation of that risk to his client’s goals became a major element of the service he provided. This value that he provided was a perspective of risk mitigation that was instilled into him during his time with the military. As he states:
Brought up on the accurate assessment of risk, a lifelong member of the United States Armed Forces that placed the evaluation of risk above all else, I could see no merit in any other mind-set for the investor…
Assessing risk was in my blood, as it is with all Naval Aviators. Every last move we make involves the avoidance of piling that thirty-ton strike fighter into the side of a mountain or into the ocean. Risk is our creed and our bible. Every mission we fly, every voyage we make, everything is about possible losses, imminent screwups, what’s acceptable, and what isn’t.
I arrived at the conclusion that many investors might feel safer with someone like me at the helm than some Wall Street hotshot telling them the chances of a stock doubling in the fourth quarter were “too good to be missed.” (249)
It was his focus on mitigating risk for his clients, the preservation of their wealth through investments in various financial vehicles rather than the riskier ones that were common in his industry, that when the market collapsed in 2008 his clients were able to weather the storm. His immediate purpose was the service to his clients, not to line his own pockets with cash. He would make a profit, of course, because he provided value to those that used him as their advisor.
Jeffery Lay understood that his client’s goals were to safeguard wealth and prevent value loss, so the purpose of his businesses was to accomplish the goals of his clients. He would forgo advising risky investments that had the potential to generate higher profits in a quick turnaround, for safer and proven trusts. Other investors on Wall Street, in pursuit of quick riches, had gone the opposite direction, and had contributed to the financial bubble that eventually burst in 2008. By understanding his purpose, and applying what he was trained to do as a pilot in the Navy in regard to risk; reinforced by his military ingrained value of service to others, he protected his clients. In reflection of why he left his previous corporate financial office and became a private advisor, he said:
It was that Wall Street state of mind, the all-encompassing creed of self first… I never saw anyone put the client's interests before their own. (287)
It was this aspect of being part of a larger organization that didn’t share this perspective of purpose that was the reason why he left them. That the pure pursuit of profit instead of the pursuit of client goals, led to many of these brokerages filing for bankruptcy, shows that the purpose of business is not profit. Profit shows the validity of the purpose of business, and the purpose of business involves a net value arrangement under socially acceptable conditions didn’t apply to these brokerages because 1) it is questionable whether reserve fractional banking is a socially acceptable practice as it generates money from nothing through lending on debt, and 2) it failed to provide value to their clients by not protecting their assets in these high-risk investment markets. Profit is not purpose, and the fact that many of them failed in their purpose means they no longer made profit. Many ceased to generate profit afterwards, as clients no longer engaged voluntarily since they found no value in what they offered to society. Without profit, businesses fail unless externally subsided, and in the case of the 2008 crash this came in the form of government bailouts.
It is here we have the value of military training and experience being directly applied to the business sector. It is similar to other military personnel like Jocko Willink and Leif Babin from Echelon Front who wrote Extreme Ownership: How U.S. Navy Seals Lead and Win, David Goggins who authored Can’t Hurt Me: Master Your Minds and Defy the Odds, Kyle Lamb who authored Leadership in the Shadows, D. Michael Abrashoff who authored It’s Your Ship: Management Techniques from the Best Damn Ship in the Navy, and even myself with War Is My Business. On the other side of this military-to-business spectrum, we also end up seeing the bridging of the civil-military divide being voiced by savvy businesspersons who are looking to gain an edge against their competition by finding inspiration in other domains; such as the military, for how to guide their management style, develop their businesses, and validate their plans.
Radhakrishnan Pillai, a management consultant and director of the Chanakya International Institute of Leadership Studies at the University of Mumbai, in his book Corporate Chanakya: Successful Management the Chanakya Way stated this perspective:
The corporate’s world’s thirst for supremacy over competitors and players from other industries can be summed up in one phrase - the search for power. All CEOs refer to this struggle for power as though it were warfare strategy. No wonder then that the book The Art of War by Sun Tzu is often quoted by various CEOs in their strategy plans.
Kautilya’s Arthashastra is India’s contribution to the subject of warfare strategy. From the 15 books in the Arthashastra, six books are dedicated to the art of warfare. A deep study of these chapters will give us an insight into the factors that contribute to the making of a powerful organization. (Corporate Chanakya, 3)
In his book the author seeks to provide guidance to those that are looking for an edge in business through the study of the Arthashastra, written by Chanakya, one of his country's most prominent political and military theorists; whom I first mentioned earlier in this chapter. In Section 9 of his book “The Seven Pillars of Business”, he references a passage from the Arthashastra’s “Book VI: The Source of Sovereign States - Chapter I: The Elements of Sovereignty” which goes:
The king, the minister, the country, the fortified city, the treasury, the army and the ally are the constituent elements of the state.
(Arthashastra, 358) (Corporate Chanakya, 16)
Pillai then goes on to apply those seven elements of the state to that of the business. Of note, he discusses three elements I would like to bring up here.
He relates “The Country” to the market, clients, and customers when he says:
No business can exist without its market capitalisation, its clients and customers. The market is the area of your operation. The place from where you get your revenue and cash flow. You dominate this territory and would like to maintain your monopoly over this segment. (17)
He relates “The Treasury,” naturally, to the finances of the business when he says:
Finance is an extremely important resource. It is the backbone of any business. A strong and well-managed treasury is at the heart of any organization. Your treasury is also your financial hub. (17)
He relates “The Army” to that of the business team when he says:
When we go to war, we need a well-equipped and trained army. The army consists of your team members. Those who are ready to fight for the organization. The salesmen, the accountant, the driver, the peon - all of them add to your team. (17)
These three elements of the business are the means by which the business achieves its purpose. For the business to survive it needs to earn its profit through engaging the market and the consumer-base. It provides its services to a better and/or vaster capacity than that of its competitors to earn that market share. Through the treasury, its operations, personnel, and equipment can be funded. And it is through the business team that we can apply the means of that the treasury can provide to influence the market.
These elements are voiced by Chanakya later in the same chapter that Pillai drew his quote, the Arthashastra’s Book VI - Chapter I, where Chanakya mentions the many important elements that make the country resilient to the needs of the state. In regards to these, for the sake of the country, it is that of being “capable of bearing the burden of a vast army and heavy taxation (359).” For the importance of the treasury, it is for its capability to “withstand calamities of long duration (360).” And for the element of the army he notes the aspects that make it capable of achieving its purpose, when he states that an army is strong when it is “not averse to making a long sojourn, ever and everywhere invincible, endowed with the power of endurance, trained in fighting various kinds of battles, skillful in handling various forms of weapons, ready to share in the weal and woe of the king, and consequently not falling foul with him… (360)”
This is the flip-side of the military to business spectrum. Whereas the aforementioned military personnel were able to take their training and experiences and find private sector applications for them, the businessperson will view the spectrum from their own training and experiences. They look to military theory, history, case studies, memoirs, and biographies to find inspiration that will help them solve their current problems or improve upon the systems and processes they are currently using; whatever it takes to be more effective and gain that edge in the market.
You see this effort reflected in other authors; such as Jeb Blount when he discusses his experiences with military recruiters in his book Fanatical Military Recruiting: The Ultimate Guide to Leveraging High-Impact Prospecting to Engage Qualified Applicants, Win the War for Talent, and Make Mission Fast where he works to help out these recruiters by applying and blending principles from both what he learned from his military students and his experiences in the sales sector. In fact, after his experience with these recruiters, he has a recurring anecdote of his surprise that these men and women found cold-calling potential recruits to be more stressful than combat. But regardless of the differences between military and business, prospecting for recruits was much the same and he was able to help them as much as he is able to help salespeople prospect for clients.
The business world’s attempt to reach into the martial sphere for guidance has made its own market for discussions on the topic. For example, an inexhaustible list would include the renowned salesman Brian Tracy who wrote Victory!: Applying the Proven Principles of Military Strategy to Achieve Greater Success in Your Business and Personal Life; Gerald A. Michaelson who authored Sun Tzu - The Art of War for Managers: 50 Strategic Rules Updated for Today's Business, Michael Sloan who authored Sun Tzu & Machiavelli Success And Leadership Principles: Based On The Classics The Art Of War And The Prince; and Leandro P. Martino who authored Leadership & Strategy: Lessons From Alexander The Great.
If one digs further into it, one will note there is a glut of references to Sun Tzu’s The Art of War. This is no doubt the direct result of the treatise’s importance in China, spreading to Japan and South Korea; where it has been applied to business. As a result of these three nations’ rise into global business prominence; Sun Tzu’s writings ended up being a topic of novel discussion, and then serious consideration, for the rest of the world. Sun Tzu is not without merit, as I stated at the beginning of War Is My Business in Chapter 1.0: Introduction. But there I also noted that the reader needs to understand the context of why the principles written could be applied to business. They were concepts for a kingdom that was already on par with their neighbors, and, as a result, people looking at what he wrote for applicable guidance for their business need to be aware of the context. That is why I mentioned that, if you happen to be a small startup business, maybe look towards Jiang Ziya’s Six Secret Teachings for inspiration, as that was written for a smaller kingdom coming up against a larger one.
In much the same way one can say that if there is a fire you can use water to put it out, the context of how the fire started is important. Don’t use water to douse an electrical fire as water conducts electricity and you may electrocute yourself. Don’t use water on grease fires as grease will float and you run the risk of intensifying and spreading the fire as it flows with the water. Context is important when you try to apply a principle, theory, tenet, historical anecdote, or whatnot, to anything other than its direct application at the time it was first conceived by the leader or theorist. This is why it is important to discover and discuss these fundamentals, like “purpose.”
Why did we study the “purpose of war” and subsequently the “purpose of business?”
Because it helps develop the context for when we study and determine the applicable uses of military concepts for the business sector. We know that the purpose of war, or at least what I propose is the purpose of war, is the compulsion of another to change their policy through the use or threatened use of violent forms of influence. By understanding that, we can see how the military, throughout history, has successfully and unsuccessfully applied its own strategies and tactics; used its own organization, personnel, and technologies; and worked with other non-military elements of the government and society to achieve their objectives. As the song goes, “War, what is it good for?,” well the answer is not “absolutely nothing,” it is to change adversary policy towards something that is advantageous. We can see how the military impacts this change towards a policy that the state or group desires because we begin to understand how everything is interconnected.
By understanding the purpose of war and business; that they compel action through the use of their ways and means, we can find the correlation between the results we seek to achieve and what we need to do to achieve them. What differs is the ways and means of how we create that change. War being through violent forms of influence, and business being through cooperative forms of influence. It is for these reasons we differentiate between things that are warlike and things that are businesslike. The fundamental aspect of both war and business is that humans engage in them, so they share that as a common denominator. By understanding why humans do anything, how human nature shapes our perspective of the world, and how we tackle our problems as individuals and groups, we can break almost any industry-specific concept into one that is applicable to all human endeavors.
But there is one aspect of war that is of great cause for concern, and that is what defines its purpose; its use and threatened use of violence to compel others. War is deadly, destructive, a massive sunk cost for a nation, and there is a wealth of other options; opportunity costs, that a state or group can use instead of war. In the next chapter we will discuss the ethics of warfare, how war is made more just and moral, and its comparisons to the morality and ethics we find in businesses. Join me as we discuss a more somber topic, and reflect on the good and evil of both war and business.