Archive for the ‘Critique’ Category

War is God

Via Landry, an introduction to the “new generation of unrestricted warfare”.

Colonels Qiao Liang and Wang Xiangsui argued that war was no longer about “using armed forces to compel the enemy to submit to one’s will” in the classic Clausewitzian sense. Rather, they asserted that war had evolved to “using all means, including armed force or non-armed force, military and non-military, and lethal and non-lethal means to compel the enemy to accept one’s interests.” The barrier between soldiers and civilians would fundamentally be erased, because the battle would be everywhere. The number of new battlefields would be “virtually infinite,” and could include environmental warfare, financial warfare, trade warfare, cultural warfare, and legal warfare, to name just a few. They wrote of assassinating financial speculators to safeguard a nation’s financial security, setting up slush funds to influence opponents’ legislatures and governments, and buying controlling shares of stocks to convert an adversary’s major television and newspapers outlets into tools of media warfare. According to the editor’s note, Qiao argued in a subsequent interview that “the first rule of unrestricted warfare is that there are no rules, with nothing forbidden.” That vision clearly transcends any traditional notions of war.

How ‘traditional’ are we talking? “War is the Father of all things, and of all things King” (πόλεμος πάντων μὲν πατήρ ἐστι, πάντων δὲ βασιλεύς) Heraclitus asserts at the dawn of philosophy. There seems little indication of ‘restriction’ there.

Whatever the positive semantic associations accumulated by the word ‘war’, its most rigorous meaning is negative. War is conflict without significant constraint. As a game, it corresponds to the condition of unbounded defection, or trustlessness without limit. This is the Hobbesian understanding implicit in the phrase “war of all against all” (bellum omnium contra omnes), in which “the state of nature” is conceived – again negatively – through a notional subtraction of limitation. Treachery, in its game-theoretic sense, is not a minor theme within war, but a horizon to which war tends – the annihilation of all agreement. Reciprocally-excited mutual betrayal in departure from an implicit ‘common humanity’ is its teleological essence. This is a conclusion explicitly rejected by Carl von Clausewitz is his treatise On War, even as he acknowledges the cybernetic inclination to amplification (or “tendency to a limit”) which drives it in the direction of an absolute. “War is the continuation of politics by other means,” he insists, because it is framed by negotiation (book-ended by a declaration of war, and a peace treaty). According to this conception, it is an interlude of disagreement, which nevertheless remains irreducibly communicative, and fundamentally structured by the decisions of sovereign political agencies. Even as it approaches its pole of ultimate extremity, it never escapes its teleological dependency, as a means (or instrument) of rational statecraft.

The reduction of war to instrumentality is not immune to criticism. Philosophical radicalization, alone, suffices to release war from its determination as ‘the game of princes’. The Clausewitzean formula is notoriously inverted by Michel Foucault into the maxim “politics is war by other means”. If political sovereignty is ultimately conditioned by the capability to prevail upon the battlefield, the norms of war can have no higher tribunal than military accomplishment. No real authority can transcend survival, or survive a sufficiently radical defeat. There is thus a final incoherence to any convinced appeal to the ‘laws of war’. The realistic conception of ‘limited war’ subsumes that of ‘war lawfully pursued’ (with the latter categorized as an elective limitation). Qiao’s words bear emphatic repetition: “the first rule of unrestricted warfare is that there are no rules, with nothing forbidden.” The power to forbid is — first of all — power, which war (alone) distributes.

Between peace and war there is no true symmetry. Peace presupposes pacification, and that is a military outcome. There is no authority — moral or political — that cannot first assert itself under cosmic conditions that are primordially indifferent to normativity. Whatever cannot defend its existence has its case dumped in the trash.

Cormac McCarthy’s Judge Holden provides us with a contemporary restatement of the ancient wisdom:

Suppose two men at cards with nothing to wager save their lives. Who has not heard such a tale? A turn of the card. The whole universe for such a player has labored clanking to his moment which will tell if he is to die at that man’s hand or that man at his. What more certain validation of a man’s worth could there be? This enhancement of the game to its ultimate state admits no argument concerning the notion of fate. The selection of one man over another is a preference absolute and irrevocable and it is a dull man indeed who could reckon so profound a decision without agency or significance either one. In such games as have for their stake the annihilation of the defeated the decisions are quite clear. This man holding this particular arrangement of cards in his hand is thereby removed from existence. This is the nature of war, whose stake is at once the game and the authority and the justification. Seen so, war is the truest form of divination. It is the testing of one’s will and the will of another within that larger will which because it binds them is therefore forced to select. War is the ultimate game because war is at last a forcing of the unity of existence. War is god.

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May 9, 2016admin 49 Comments »

Quote note (#217)

If ‘scientism’ is about ignoring these objections, and exploring reality with absolute contempt for all constraint, then the XS posture is unreservedly scientistic:

Scientific inquiry into the truth about human nature is a worthy part of the modern scientific project, and one that deserves our support. However, it is not morally neutral. Scientists who want to study human nature must justify their research in moral terms: What might this research tell us about who we are as human beings, and what might it mean for how we should live? Trying to separate the moral questions from the results of inquiry by claiming that all the moral questions are already settled would make scientific inquiry both irresponsible and irrelevant. Making such claims is irresponsible because it ignores the reality that many people in society who see things differently may use the claims for pernicious ends. But it is also an admission of irrelevance. Why inquire about human nature if not in the service of the Socratic question of how we should live? An open-minded dedication to free inquiry into the truth, notwithstanding the barriers of taboos, traditions, and authority, is admirable — but real open-mindedness also calls for recognizing when taboos, traditions, and authorities embody reason and goodness and deserve our respect.

There are no authorities that can be trusted to impose these qualifications, or trusted to be able to impose them. The more radically immunized to all such considerations science can be, the more we’re going to learn things, and if what we discover deeply upsets us — better still. If there’s a “trust us” in there somewhere, its credibility was already long dead and stinking by the late 20th century. Whether delegitimated through epistemological malignancy, or social fecklessness, there are no public institutions or authorities left that deserve an iota of trust today.

Scientists are flaky monkeys, to be tormented by cold criticism, but science is a work of Gnon. Best then, to do what’s going to be done. Strip truth down to the basics — where it means only reality claims capable of withstanding rigorous, non-orchestrated criticism (and ultimately Nakamoto consensus) — or get out of the way, before you’re pushed. Truth curation is over (and was already, virtually, half a millennium ago).

February 8, 2016admin 46 Comments »
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Haidt: “We argue that the social conditions that promote complaints of oppression and victimization overlap with those that promote case-building attempts to attract third parties. When such social conditions are all present in high degrees, the result is a culture of victimhood in which individuals and groups display high sensitivity to slight, have a tendency to handle conflicts through complaints to third parties, and seek to cultivate an image of being victims who deserve assistance.”

Bitcoin: “What is needed is an electronic payment system based on cryptographic proof instead of trust, allowing any two willing parties to transact directly with each other without the need for a trusted third party.”

(XS emphasis in both.)

Insignificant coincidence? Or a key to the crucial conflict nodes of the 21st century?

This is the thesis I’m tempted by:

September 9, 2015admin 38 Comments »