Isegoria

Thomas Schelling explains the diplomacy of violence in Arms and Influence:

Diplomacy is bargaining; it seeks outcomes that, though not ideal for either party, are better for both than some of the alternatives. In diplomacy each party somewhat controls what the other wants, and can get more by compromise, exchange, or collaboration than by taking things in his own hands and ignoring the other’s wishes. The bargaining can be polite or rude, entail threats as well as offers, assume a status quo or ignore all rights and privileges, and assume mistrust rather than trust. But whether polite or impolite, constructive or aggressive, respectful or vicious, whether it occurs among friends or antagonists and whether or not there is a basis for trust and goodwill, there must be some common interest, if only in the avoidance of mutual damage, and an awareness of the need to make the other party prefer an outcome acceptable to oneself.

With enough military force a country may not need to bargain. Some things a country wants it can take, and some things it has it can keep, by sheer strength, skill and ingenuity. It can do this forcibly, accommodating only to opposing strength, skill, and ingenuity and without trying to appeal to an enemy’s wishes.

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There is something else, though, that force can do. It is less military, less heroic, less impersonal, and less unilateral; it is uglier, and has received less attention in Western military strategy. In addition to seizing and holding, disarming and confining, penetrating and obstructing, and all that, military force can be used to hurt. In addition to taking and protecting things of value it can destroy value. In addition to weakening an enemy militarily it can cause an enemy plain suffering.

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Forcible action will work against weeds or floods as well as against armies, but suffering requires a victim that can feel pain or has something to lose. To inflict suffering gains nothing and saves nothing directly; it can only make people behave to avoid it. The only purpose, unless sport or revenge, must be to influence somebody’s behavior, to coerce his decision or choice. To be coercive, violence has to be anticipated. And it has to be avoidable by accommodation. The power to hurt is bargaining power. To exploit it is diplomacy—vicious diplomacy, but diplomacy.

There is a difference between taking what you want and making someone give it to you, between fending off assault and making someone afraid to assault you, between holding what people are trying to take and making them afraid to take it, between losing what someone can forcibly take and giving it up to avoid risk or damage. It is the difference between defense and deterrence, between brute force and intimidation, between conquest and blackmail, between action and threats. It is the difference between the unilateral, “undiplomatic” recourse to strength, and coercive diplomacy based on the power to hurt.

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The purely “military” or “undiplomatic” recourse to forcible action is concerned with enemy strength, not enemy interests; the coercive use of the power to hurt, though, is the very exploitation of enemy wants and fears. And brute strength is usually measured relative to enemy strength, the one directly opposing the other, while the power to hurt is typically not reduced by the enemy’s power to hurt in return. Opposing strengths may cancel each other, pain and grief do not. The willingness to hurt, the credibility of a threat, and the ability to exploit the power to hurt will indeed depend on how much the adversary can hurt in return; but there is little or nothing about an adversary’s pain or grief that directly reduces one’s own. Two sides cannot both overcome each other with superior strength; they may both be able to hurt each other.

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And brute force succeeds when it is used, whereas the power to hurt is most successful when held in reserve. It is the threat of damage, or of more damage to come, that can make someone yield or comply. It is latent violence that can influence someone’s choice—violence that can still be withheld or inflicted, or that a victim believes can be withheld or inflicted. The threat of pain tries to structure someone’s motives, while brute force tries to overcome his strength. Unhappily, the power to hurt is often communicated by some performance of it.

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To exploit a capacity for hurting and inflicting damage one needs to know what an adversary treasures and what scares him and one needs the adversary to understand what behavior of his will cause the violence to be inflicted and what will cause it to be withheld. The victim has to know what is wanted, and he may have to be assured of what is not wanted. The pain and suffering have to appear contingent on his behavior; it is not alone the threat that is effective—the threat of pain or loss if he fails to comply—but the corresponding assurance, possibly an implicit one, that he can avoid the pain or loss if he does comply.

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Coercion requires finding a bargain, arranging for him to be better off doing what we want—worse off not doing what we want—when he takes the threatened penalty into account.

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It is also the power to hurt rather than brute force that we use in dealing with criminals; we hurt them afterward, or threaten to, for their misdeeds rather than protect ourselves with cordons of electric wires, masonry walls, and armed guards. Jail, of course, can be either forcible restraint or threatened privation; if the object is to keep criminals out of mischief by confinement, success is measured by how many of them are gotten behind bars, but if the object is to threaten privation, success will be measured by how few have to be put behind bars and success then depends on the subject’s understanding of the consequences.

Pure damage is what a car threatens when it tries to hog the road or to keep its rightful share, or to go first through an intersection. A tank or a bulldozer can force its way regardless of others’ wishes; the rest of us have to threaten damage, usually mutual damage, hoping the other driver values his car or his limbs enough to give way, hoping he sees us, and hoping he is in control of his own car. The threat of pure damage will not work against an unmanned vehicle.

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To hunt down Comanches and to exterminate them was brute force; to raid their villages to make them behave was coercive diplomacy, based on the power to hurt. The pain and loss to the Indians might have looked much the same one way as the other; the difference was one of purpose and effect. If Indians were killed because they were in the way, or somebody wanted their land, or the authorities despaired of making them behave and could not confine them and decided to exterminate them, that was pure unilateral force. If some Indians were killed to make other Indians behave, that was coercive violence—or intended to be, whether or not it was effective.

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The contrast between brute force and coercion is illustrated by two alternative strategies attributed to Genghis Khan. Early in his career he pursued the war creed of the Mongols: the vanquished can never be the friends of the victors, their death is necessary for the victor’s safety. This was the unilateral extermination of a menace or a liability. The turning point of his career, according to Lynn Montross, came later when he discovered how to use his power to hurt for diplomatic ends. “The great Khan, who was not inhibited by the usual mercies, conceived the plan of forcing captives—women, children, aged fathers, favorite sons—to march ahead of his army as the first potential victims of resistance.” 1 Live captives have often proved more valuable than enemy dead; and the technique discovered by the Khan in his maturity remains contemporary. North Koreans and Chinese were reported to have quartered prisoners of war near strategic targets to inhibit bombing attacks by United Nations aircraft. Hostages represent the power to hurt in its purest form.

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For many years the Greeks and the Turks on Cyprus could hurt each other indefinitely but neither could quite take or hold forcibly what they wanted or protect themselves from violence by physical means. The Jews in Palestine could not expel the British in the late 1940s but they could cause pain and fear and frustration through terrorism, and eventually influence somebody’s decision. The brutal war in Algeria was more a contest in pure violence than in military strength; the question was who would first find the pain and degradation unendurable. The French troops preferred—indeed they continually tried—to make it a contest of strength, to pit military force against the nationalists’ capacity for terror, to exterminate or disable the nationalists and to screen off the nationalists from the victims of their violence. But because in civil war terrorists commonly have access to victims by sheer physical propinquity, the victims and their properties could not be forcibly defended and in the end the French troops themselves resorted, unsuccessfully, to a war of pain.

Nobody believes that the Russians can take Hawaii from us, or New York, or Chicago, but nobody doubts that they might destroy people and buildings in Hawaii, Chicago, or New York.

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We have a Department of Defense but emphasize retaliation—“ to return evil for evil” (synonyms: requital, reprisal, revenge, vengeance, retribution).

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War appears to be, or threatens to be, not so much a contest of strength as one of endurance, nerve, obstinacy, and pain. It appears to be, and threatens to be, not so much a contest of military strength as a bargaining process—dirty, extortionate, and often quite reluctant bargaining on one side or both—nevertheless a bargaining process.

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The principle is illustrated by a technique of unarmed combat: one can disable a man by various stunning, fracturing, or killing blows, but to take him to jail one has to exploit the man’s own efforts. “Come-along” holds are those that threaten pain or disablement, giving relief as long as the victim complies, giving him the option of using his own legs to get to jail.

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Similarly on the battlefield: tactics that frighten soldiers so that they run, duck their heads, or lay down their arms and surrender represent coercion based on the power to hurt; to the top command, which is frustrated but not coerced, such tactics are part of the contest in military discipline and strength.

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Ancient wars were often quite “total” for the loser, the men being put to death, the women sold as slaves, the boys castrated, the cattle slaughtered, and the buildings leveled, for the sake of revenge, justice, personal gain, or merely custom.

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When Jerusalem fell to the Crusaders in 1099 the ensuing slaughter was one of the bloodiest in military chronicles. “The men of the West literally waded in gore, their march to the church of the Holy Sepulcher being gruesomely likened to ‘treading out the wine press’ . . . ,” reports Montross (p. 138), who observes that these excesses usually came at the climax of the capture of a fortified post or city. “For long the assailants have endured more punishment than they were able to inflict; then once the walls are breached, pent up emotions find an outlet in murder, rape and plunder, which discipline is powerless to prevent.”

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Violence is most purposive and most successful when it is threatened and not used. Successful threats are those that do not have to be carried out. By European standards, Denmark was virtually unharmed in the Second World War; it was violence that made the Danes submit. Withheld violence—successfully threatened violence—can look clean, even merciful. The fact that a kidnap victim is returned unharmed, against receipt of ample ransom, does not make kidnapping a nonviolent enterprise. The American victory at Mexico City in 1847 was a great success; with a minimum of brutality we traded a capital city for everything we wanted from the war. We did not even have to say what we could do to Mexico City to make the Mexican government understand what they had at stake. (They had undoubtedly got the message a month earlier, when Vera Cruz was being pounded into submission. After forty-eight hours of shellfire, the foreign consuls in that city approached General Scott’s headquarters to ask for a truce so that women, children, and neutrals could evacuate the city. General Scott, “counting on such internal pressure to help bring about the city’s surrender,” refused their request and added that anyone, soldier or noncombatant, who attempted to leave the city would be fired upon.)

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Surrender negotiations are the place where the threat of civil violence can come to the fore. Surrender negotiations are often so one-sided, or the potential violence so unmistakable, that bargaining succeeds and the violence remains in reserve. But the fact that most of the actual damage was done during the military stage of the war, prior to victory and defeat, does not mean that violence was idle in the aftermath, only that it was latent and the threat of it successful.

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Colonial conquest has often been a matter of “punitive expeditions” rather than genuine military engagements. If the tribesmen escape into the bush you can burn their villages without them until they assent to receive what, in strikingly modern language, used to be known as the Queen’s “protection.” British air power was used punitively against Arabian tribesmen in the 1920s and 30s to coerce them into submission.

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When Caesar was pacifying the tribes of Gaul he sometimes had to fight his way through their armed men in order to subdue them with a display of punitive violence, but sometimes he was virtually unopposed and could proceed straight to the punitive display. To his legions there was more valor in fighting their way to the seat of power; but, as governor of Gaul, Caesar could view enemy troops only as an obstacle to his political control, and that control was usually based on the power to inflict pain, grief, and privation. In fact, he preferred to keep several hundred hostages from the unreliable tribes, so that his threat of violence did not even depend on an expedition into the countryside.

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In 1868, during the war with the Cheyennes, General Sheridan decided that his best hope was to attack the Indians in their winter camps. His reasoning was that the Indians could maraud as they pleased during the seasons when their ponies could subsist on grass, and in winter hide away in remote places. “To disabuse their minds from the idea that they were secure from punishment, and to strike at a period when they were helpless to move their stock and villages, a winter campaign was projected against the large bands hiding away in the Indian territory.”

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The Indians themselves totally lacked organization and discipline, and typically could not afford enough ammunition for target practice and were no military match for the cavalry; their own rudimentary strategy was at best one of harassment and reprisal. Half a century of Indian fighting in the West left us a legacy of cavalry tactics; but it is hard to find a serious treatise on American strategy against the Indians or Indian strategy against the whites.

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For the most part, the Civil War was a military engagement with each side’s military force pitted against the other’s. The Confederate forces hoped to lay waste enough Union territory to negotiate their independence, but hadn’t enough capacity for such violence to make it work. The Union forces were intent on military victory, and it was mainly General Sherman’s march through Georgia that showed a conscious and articulate use of violence. “If the people raise a howl against my barbarity and cruelty, I will answer that war is war . . . If they want peace, they and their relatives must stop the war,” Sherman wrote. And one of his associates said, “Sherman is perfectly right . . . The only possible way to end this unhappy and dreadful conflict . . . is to make it terrible beyond endurance.”

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General Sherman’s attempt to make war hell for the Southern people did not come to epitomize military strategy for the century to follow. To seek out and to destroy the enemy’s military force, to achieve a crushing victory over enemy armies, was still the avowed purpose and the central aim of American strategy in both world wars. Military action was seen as an alternative to bargaining, not a process of bargaining.

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The reason is apparently that the technology and geography of warfare, at least for a war between anything like equal powers during the century ending in World War II, kept coercive violence from being decisive before military victory was achieved. Blockade indeed was aimed at the whole enemy nation, not concentrated on its military forces; the German civilians who died of influenza in the First World War were victims of violence directed at the whole country. It has never been quite clear whether blockade—of the South in the Civil War or of the Central Powers in both world wars, or submarine warfare against Britain—was expected to make war unendurable for the people or just to weaken the enemy forces by denying economic support. Both arguments were made, but there was no need to be clear about the purpose as long as either purpose was regarded as legitimate and either might be served. “Strategic bombing” of enemy homelands was also occasionally rationalized in terms of the pain and privation it could inflict on people and the civil damage it could do to the nation, as an effort to display either to the population or to the enemy leadership that surrender was better than persistence in view of the damage that could be done. It was also rationalized in more “military” terms, as a way of selectively denying war material to the troops or as a way of generally weakening the economy on which the military effort rested.

But as terrorism—as violence intended to coerce the enemy rather than to weaken him militarily—blockade and strategic bombing by themselves were not quite up to the job in either world war in Europe. (They might have been sufficient in the war with Japan after straightforward military action had brought American aircraft into range.)

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Hitler’s V-1 buzz bomb and his V-2 rocket are fairly pure cases of weapons whose purpose was to intimidate, to hurt Britain itself rather than Allied military forces. What the V-2 needed was a punitive payload worth carrying, and the Germans did not have it.

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The great exception was the two atomic bombs on Japanese cities. These were weapons of terror and shock. They hurt, and promised more hurt, and that was their purpose. The few “small” weapons we had were undoubtedly of some direct military value, but their enormous advantage was in pure violence. In a military sense the United States could gain a little by destruction of two Japanese industrial cities; in a civilian sense, the Japanese could lose much. The bomb that hit Hiroshima was a threat aimed at all of Japan. The political target of the bomb was not the dead of Hiroshima or the factories they worked in, but the survivors in Tokyo. The two bombs were in the tradition of Sheridan against the Comanches and Sherman in Georgia. Whether in the end those two bombs saved lives or wasted them, Japanese lives or American lives; whether punitive coercive violence is uglier than straightforward military force or more civilized; whether terror is more or less humane than military destruction; we can at least perceive that the bombs on Hiroshima and Nagasaki represented violence against the country itself and not mainly an attack on Japan’s material strength. The effect of the bombs, and their purpose, were not mainly the military destruction they accomplished but the pain and the shock and the promise of more.

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Japan was defenseless by August 1945. With a combination of bombing and blockade, eventually invasion, and if necessary the deliberate spread of disease, the United States could probably have exterminated the population of the Japanese islands without nuclear weapons. It would have been a gruesome, expensive, and mortifying campaign; it would have taken time and demanded persistence. But we had the economic and technical capacity to do it; and, together with the Russians or without them, we could have done the same in many populous parts of the world. Against defenseless people there is not much that nuclear weapons can do that cannot be done with an ice pick. And it would not have strained our Gross National Product to do it with ice picks.

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Nuclear weapons can do it quickly. That makes a difference. When the Crusaders breached the walls of Jerusalem they sacked the city while the mood was on them.

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To compress a catastrophic war within the span of time that a man can stay awake drastically changes the politics of war, the process of decision, the possibility of central control and restraint, the motivations of people in charge, and the capacity to think and reflect while war is in progress. It is imaginable that we might destroy 200,000,000 Russians in a war of the present, though not 80,000,000 Japanese in a war of the past.

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Earlier wars, like World Wars I and II or the Franco-Prussian War, were limited by termination, by an ending that occurred before the period of greatest potential violence, by negotiation that brought the threat of pain and privation to bear but often precluded the massive exercise of civilian violence.

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With two-dimensional warfare, there is a tendency for troops to confront each other, shielding their own lands while attempting to press into each other’s. Small penetrations could not do major damage to the people; large penetrations were so destructive of military organization that they usually ended the military phase of the war.

Nuclear weapons make it possible to do monstrous violence to the enemy without first achieving victory. With nuclear weapons and today’s means of delivery, one expects to penetrate an enemy homeland without first collapsing his military force.

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Victory is no longer a prerequisite for hurting the enemy. And it is no assurance against being terribly hurt.

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Not only can nuclear weapons hurt the enemy before the war has been won, and perhaps hurt decisively enough to make the military engagement academic, but it is widely assumed that in a major war that is all they can do.

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It is not “overkill” that is new; the American army surely had enough 30 caliber bullets to kill everybody in the world in 1945, or if it did not it could have bought them without any strain. What is new is plain “kill”—the idea that major war might be just a contest in the killing of countries, or not even a contest but just two parallel exercises in devastation.

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Two gunfighters facing each other in a Western town had an unquestioned capacity to kill one another; that did not guarantee that both would die in a gunfight—only the slower of the two. Less deadly weapons, permitting an injured one to shoot back before he died, might have been more conducive to a restraining balance of terror, or of caution. The very efficiency of nuclear weapons could make them ideal for starting war, if they can suddenly eliminate the enemy’s capability to shoot back.

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In World Wars I and II one went to work on enemy military forces, not his people, because until the enemy’s military forces had been taken care of there was typically not anything decisive that one could do to the enemy nation itself. The Germans did not, in World War I, refrain from bayoneting French citizens by the millions in the hope that the Allies would abstain from shooting up the German population. They could not get at the French citizens until they had breached the Allied lines. Hitler tried to terrorize London and did not make it. The Allied air forces took the war straight to Hitler’s territory, with at least some thought of doing in Germany what Sherman recognized he was doing in Georgia; but with the bombing technology of World War II one could not afford to bypass the troops and go exclusively for enemy populations—not, anyway, in Germany. With nuclear weapons one has that alternative.

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Almost one hundred years before Secretary McNamara’s speech, the Declaration of St. Petersburg (the first of the great modern conferences to cope with the evils of warfare) in 1868 asserted, “The only legitimate object which states should endeavor to accomplish during war is to weaken the military forces of the enemy.” And in a letter to the League of Nations in 1920, the President of the International Committee of the Red Cross wrote; “The Committee considers it very desirable that war should resume its former character, that is to say, that it should be a struggle between armies and not between populations. The civilian population must, as far as possible, remain outside the struggle and its consequences.”

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In the present era noncombatants appear to be not only deliberate targets but primary targets, or at least were so taken for granted until about the time of Secretary McNamara’s speech. In fact, noncombatants appeared to be primary targets at both ends of the scale of warfare; thermonuclear war threatened to be a contest in the destruction of cities and populations; and, at the other end of the scale, insurgency is almost entirely terroristic. We live in an era of dirty war.

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From about 1648 to the Napoleonic era, war in much of Western Europe was something superimposed on society. It was a contest engaged in by monarchies for stakes that were measured in territories and, occasionally, money or dynastic claims. The troops were mostly mercenaries and the motivation for war was confined to the aristocratic elite. Monarchs fought for bits of territory, but the residents of disputed terrain were more concerned with protecting their crops and their daughters from marauding troops than with whom they owed allegiance to. They were, as Quincy Wright remarked in his classic Study of War, little concerned that the territory in which they lived had a new sovereign.

Furthermore, as far as the King of Prussia and the Emperor of Austria were concerned, the loyalty and enthusiasm of the Bohemian farmer were not decisive considerations. It is an exaggeration to refer to European war during this period as a sport of kings, but not a gross exaggeration. And the military logistics of those days confined military operations to a scale that did not require the enthusiasm of a multitude.

Hurting people was not a decisive instrument of warfare. Hurting people or destroying property only reduced the value of the things that were being fought over, to the disadvantage of both sides. Furthermore, the monarchs who conducted wars often did not want to discredit the social institutions they shared with their enemies. Bypassing an enemy monarch and taking the war straight to his people would have had revolutionary implications. Destroying the opposing monarchy was often not in the interest of either side; opposing sovereigns had much more in common with each other than with their own subjects, and to discredit the claims of a monarchy might have produced a disastrous backlash.

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This was changed during the Napoleonic wars. In Napoleon’s France, people cared about the outcome. The nation was mobilized. The war was a national effort, not just an activity of the elite. It was both political and military genius on the part of Napoleon and his ministers that an entire nation could be mobilized for war. Propaganda became a tool of warfare, and war became vulgarized.

Many writers deplored this popularization of war, this involvement of the democratic masses. In fact, the horrors we attribute to thermonuclear war were already foreseen by many commentators, some before the First World War and more after it; but the new “weapon” to which these terrors were ascribed was people, millions of people, passionately engaged in national wars, spending themselves in a quest for total victory and desperate to avoid total defeat. Today we are impressed that a small number of highly trained pilots can carry enough energy to blast and burn tens of millions of people and the buildings they live in; two or three generations ago there was concern that tens of millions of people using bayonets and barbed wire, machine guns and shrapnel, could create the same kind of destruction and disorder.

That was the second stage in the relation of people to war, the second in Europe since the middle of the seventeenth century. In the first stage people had been neutral but their welfare might be disregarded; in the second stage people were involved because it was their war. Some fought, some produced materials of war, some produced food, and some took care of children; but they were all part of a war-making nation. When Hitler attacked Poland in 1939, the Poles had reason to care about the outcome. When Churchill said the British would fight on the beaches, he spoke for the British and not for a mercenary army. The war was about something that mattered. If people would rather fight a dirty war than lose a clean one, the war will be between nations and not just between governments. If people have an influence on whether the war is continued or on the terms of a truce, making the war hurt people serves a purpose. It is a dirty purpose, but war itself is often about something dirty.

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“Surrender” is the process following military hostilities in which the power to hurt is brought to bear. If surrender negotiations are successful and not followed by overt violence, it is because the capacity to inflict pain and damage was successfully used in the bargaining process. On the losing side, prospective pain and damage were averted by concessions; on the winning side, the capacity for inflicting further harm was traded for concessions. The same is true in a successful kidnapping. It only reminds us that the purpose of pure pain and damage is extortion; it is latent violence that can be used to advantage. A well-behaved occupied country is not one in which violence plays no part; it may be one in which latent violence is used so skillfully that it need not be spent in punishment.

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If the pain and damage can be inflicted during war itself, they need not wait for the surrender negotiation that succeeds a military decision. If one can coerce people and their governments while war is going on, one does not need to wait until he has achieved victory or risk losing that coercive power by spending it all in a losing war. General Sherman’s march through Georgia might have made as much sense, possibly more, had the North been losing the war, just as the German buzz bombs and V-2 rockets can be thought of as coercive instruments to get the war stopped before suffering military defeat.

In the present era, since at least the major East–West powers are capable of massive civilian violence during war itself beyond anything available during the Second World War, the occasion for restraint does not await the achievement of military victory or truce.

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The Korean War was furiously “all-out” in the fighting, not only on the peninsular battlefield but in the resources used by both sides. It was “all-out,” though, only within some dramatic restraints: no nuclear weapons, no Russians, no Chinese territory, no Japanese territory, no bombing of ships at sea or even airfields on the United Nations side of the line. It was a contest in military strength circumscribed by the threat of unprecedented civilian violence. Korea may or may not be a good model for speculation on limited war in the age of nuclear violence, but it was dramatic evidence that the capacity for violence can be consciously restrained even under the provocation of a war that measures its military dead in tens of thousands and that fully preoccupies two of the largest countries in the world.

A consequence of this third stage is that “victory” inadequately expresses what a nation wants from its military forces. Mostly it wants, in these times, the influence that resides in latent force.

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The judgment that the Mexicans would concede Texas, New Mexico, and California once Mexico City was a hostage in our hands was a diplomatic judgment, not a military one. If one could not readily take the particular territory he wanted or hold it against attack, he could take something else and trade it.

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Military strategy can no longer be thought of, as it could for some countries in some eras, as the science of military victory. It is now equally, if not more, the art of coercion, of intimidation and deterrence. The instruments of war are more punitive than acquisitive. Military strategy, whether we like it or not, has become the diplomacy of violence.

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