From City Journal

 

Why Study War?
Military history teaches us about honor, sacrifice, and the inevitability of conflict.

Try explaining to a college student that Tet was an American military victory. You’ll provoke not a counterargument—let alone an assent—but a blank stare: Who or what was Tet? Doing interviews about the recent hit movie 300, I encountered similar bewilderment from listeners and hosts. Not only did most of them not know who the 300 were or what Thermopylae was; they seemed clueless about the Persian Wars altogether.

It’s no surprise that civilian Americans tend to lack a basic understanding of military matters. Even when I was a graduate student, 30-some years ago, military history—understood broadly as the investigation of why one side wins and another loses a war, and encompassing reflections on magisterial or foolish generalship, technological stagnation or breakthrough, and the roles of discipline, bravery, national will, and culture in determining a conflict’s outcome and its consequences—had already become unfashionable on campus. Today, universities are even less receptive to the subject.

This state of affairs is profoundly troubling, for democratic citizenship requires knowledge of war—and now, in the age of weapons of mass annihilation, more than ever.

I came to the study of warfare in an odd way, at the age of 24. Without ever taking a class in military history, I naively began writing about war for a Stanford classics dissertation that explored the effects of agricultural devastation in ancient Greece, especially the Spartan ravaging of the Athenian countryside during the Peloponnesian War. The topic fascinated me. Was the strategy effective? Why assume that ancient armies with primitive tools could easily burn or cut trees, vines, and grain on thousands of acres of enemy farms, when on my family farm in Selma, California, it took me almost an hour to fell a mature fruit tree with a sharp modern ax? Yet even if the invaders couldn’t starve civilian populations, was the destruction still harmful psychologically? Did it goad proud agrarians to come out and fight? And what did the practice tell us about the values of the Greeks—and of the generals who persisted in an operation that seemingly brought no tangible results?

I posed these questions to my prospective thesis advisor, adding all sorts of further justifications. The topic was central to understanding the Peloponnesian War, I noted. The research would be interdisciplinary—a big plus in the modern university—drawing not just on ancient military histories but also on archaeology, classical drama, epigraphy, and poetry. I could bring a personal dimension to the research, too, having grown up around veterans of both world wars who talked constantly about battle. And from my experience on the farm, I wanted to add practical details about growing trees and vines in a Mediterranean climate.

Yet my advisor was skeptical. Agrarian wars, indeed wars of any kind, weren’t popular in classics Ph.D. programs, even though farming and fighting were the ancient Greeks’ two most common pursuits, the sources of anecdote, allusion, and metaphor in almost every Greek philosophical, historical, and literary text. Few classicists seemed to care any more that most notable Greek writers, thinkers, and statesmen—from Aeschylus to Pericles to Xenophon—had served in the phalanx or on a trireme at sea. Dozens of nineteenth-century dissertations and monographs on ancient warfare—on the organization of the Spartan army, the birth of Greek tactics, the strategic thinking of Greek generals, and much more—went largely unread. Nor was the discipline of military history, once central to a liberal education, in vogue on campuses in the seventies. It was as if the university had forgotten that history itself had begun with Herodotus and Thucydides as the story of armed conflicts.

What lay behind this academic lack of interest? The most obvious explanation: this was the immediate post-Vietnam era. The public perception in the Carter years was that America had lost a war that for moral and practical reasons it should never have fought—a catastrophe, for many in the universities, that it must never repeat. The necessary corrective wasn’t to learn how such wars started, went forward, and were lost. Better to ignore anything that had to do with such odious business in the first place.

The nuclear pessimism of the cold war, which followed the horror of two world wars, also dampened academic interest. The postwar obscenity of Mutually Assured Destruction had lent an apocalyptic veneer to contemporary war: as President Kennedy warned, “Mankind must put an end to war, or war will put an end to mankind.” Conflict had become something so destructive, in this view, that it no longer had any relation to the battles of the past. It seemed absurd to worry about a new tank or a novel doctrine of counterinsurgency when the press of a button, unleashing nuclear Armageddon, would render all military thinking superfluous.

Further, the sixties had ushered in a utopian view of society antithetical to serious thinking about war. Government, the military, business, religion, and the family had conspired, the new Rousseauians believed, to warp the naturally peace-loving individual. Conformity and coercion smothered our innately pacifist selves. To assert that wars broke out because bad men, in fear or in pride, sought material advantage or status, or because good men had done too little to stop them, was now seen as antithetical to an enlightened understanding of human nature. “What difference does it make,” in the words of the much-quoted Mahatma Gandhi, “to the dead, the orphans, and the homeless whether the mad destruction is wrought under the name of totalitarianism or the holy name of liberty and democracy?”

The academic neglect of war is even more acute today. Military history as a discipline has atrophied, with very few professorships, journal articles, or degree programs. In 2004, Edward Coffman, a retired military history professor who taught at the University of Wisconsin, reviewed the faculties of the top 25 history departments, as ranked by U.S. News and World Report. He found that of over 1,000 professors, only 21 identified war as a specialty. When war does show up on university syllabi, it’s often about the race, class, and gender of combatants and wartime civilians. So a class on the Civil War will focus on the Underground Railroad and Reconstruction, not on Chancellorsville and Gettysburg. One on World War II might emphasize Japanese internment, Rosie the Riveter, and the horror of Hiroshima, not Guadalcanal and Midway. A survey of the Vietnam War will devote lots of time to the inequities of the draft, media coverage, and the antiwar movement at home, and scant the air and artillery barrages at Khe Sanh.

Those who want to study war in the traditional way face intense academic suspicion, as Margaret Atwood’s poem “The Loneliness of the Military Historian” suggests:

Confess: it’s my profession
that alarms you.
This is why few people ask me to dinner,
though Lord knows I don’t go out of my
    way to be scary.

Historians of war must derive perverse pleasure, their critics suspect, from reading about carnage and suffering. Why not figure out instead how to outlaw war forever, as if it were not a tragic, nearly inevitable aspect of human existence? Hence the recent surge of “peace studies” (see “The Peace Racket”).

The university’s aversion to the study of war certainly doesn’t reflect public lack of interest in the subject. Students love old-fashioned war classes on those rare occasions when they’re offered, usually as courses that professors sneak in when the choice of what to teach is left up to them. I taught a number of such classes at California State University, Stanford, and elsewhere. They’d invariably wind up overenrolled, with hordes of students lingering after office hours to offer opinions on the battles of Marathon and Lepanto.

Popular culture, too, displays extraordinary enthusiasm for all things military. There’s a new Military History Channel, and Hollywood churns out a steady supply of blockbuster war movies, from Saving Private Ryan to 300. The post–Ken Burns explosion of interest in the Civil War continues. Historical reenactment societies stage history’s great battles, from the Roman legions’ to the Wehrmacht’s. Barnes and Noble and Borders bookstores boast well-stocked military history sections, with scores of new titles every month. A plethora of websites obsess over strategy and tactics. Hit video games grow ever more realistic in their reconstructions of battles.

The public may feel drawn to military history because it wants to learn about honor and sacrifice, or because of interest in technology—the muzzle velocity of a Tiger Tank’s 88mm cannon, for instance—or because of a pathological need to experience violence, if only vicariously. The importance—and challenge—of the academic study of war is to elevate that popular enthusiasm into a more capacious and serious understanding, one that seeks answers to such questions as: Why do wars break out? How do they end? Why do the winners win and the losers lose? How best to avoid wars or contain their worst effects?

A wartime public illiterate about the conflicts of the past can easily find itself paralyzed in the acrimony of the present. Without standards of historical comparison, it will prove ill equipped to make informed judgments. Neither our politicians nor most of our citizens seem to recall the incompetence and terrible decisions that, in December 1777, December 1941, and November 1950, led to massive American casualties and, for a time, public despair. So it’s no surprise that today so many seem to think that the violence in Iraq is unprecedented in our history. Roughly 3,000 combat dead in Iraq in some four years of fighting is, of course, a terrible thing. And it has provoked national outrage to the point of considering withdrawal and defeat, as we still bicker over up-armored Humvees and proper troop levels. But a previous generation considered Okinawa a stunning American victory, and prepared to follow it with an invasion of the Japanese mainland itself—despite losing, in a little over two months, four times as many Americans as we have lost in Iraq, casualties of faulty intelligence, poor generalship, and suicidal head-on assaults against fortified positions.

It’s not that military history offers cookie-cutter comparisons with the past. Germany’s World War I victory over Russia in under three years and her failure to take France in four apparently misled Hitler into thinking that he could overrun the Soviets in three or four weeks—after all, he had brought down historically tougher France in just six. Similarly, the conquest of the Taliban in eight weeks in 2001, followed by the establishment of constitutional government within a year in Kabul, did not mean that the similarly easy removal of Saddam Hussein in three weeks in 2003 would ensure a working Iraqi democracy within six months. The differences between the countries—cultural, political, geographical, and economic—were too great.

Instead, knowledge of past wars establishes wide parameters of what to expect from new ones. Themes, emotions, and rhetoric remain constant over the centuries, and thus generally predictable. Athens’s disastrous expedition in 415 BC against Sicily, the largest democracy in the Greek world, may not prefigure our war in Iraq. But the story of the Sicilian calamity does instruct us on how consensual societies can clamor for war—yet soon become disheartened and predicate their support on the perceived pulse of the battlefield.

Military history teaches us, contrary to popular belief these days, that wars aren’t necessarily the most costly of human calamities. The first Gulf War took few lives in getting Saddam out of Kuwait; doing nothing in Rwanda allowed savage gangs and militias to murder hundreds of thousands with impunity. Hitler, Mao, Pol Pot, and Stalin killed far more off the battlefield than on it. The 1918 Spanish flu epidemic brought down more people than World War I did. And more Americans—over 3.2 million—lost their lives driving over the last 90 years than died in combat in this nation’s 231-year history. Perhaps what bothers us about wars, though, isn’t just their horrific lethality but also that people choose to wage them—which makes them seem avoidable, unlike a flu virus or a car wreck, and their tolls unduly grievous. Yet military history also reminds us that war sometimes has an eerie utility: as British strategist Basil H. Liddell Hart put it, “War is always a matter of doing evil in the hope that good may come of it.” Wars—or threats of wars—put an end to chattel slavery, Nazism, fascism, Japanese militarism, and Soviet Communism.

Military history is as often the story of appeasement as of warmongering. The destructive military careers of Alexander the Great, Caesar, Napoleon, and Hitler would all have ended early had any of their numerous enemies united when the odds favored them. Western air power stopped Slobodan Milošević’s reign of terror at little cost to NATO forces—but only after a near-decade of inaction and dialogue had made possible the slaughter of tens of thousands. Affluent Western societies have often proved reluctant to use force to prevent greater future violence. “War is an ugly thing, but not the ugliest of things,” observed the British philosopher John Stuart Mill. “The decayed and degraded state of moral and patriotic feeling which thinks that nothing is worth war is much worse.”

Indeed, by ignoring history, the modern age is free to interpret war as a failure of communication, of diplomacy, of talking—as if aggressors don’t know exactly what they’re doing. Speaker of the House Nancy Pelosi, frustrated by the Bush administration’s intransigence in the War on Terror, flew to Syria, hoping to persuade President Assad to stop funding terror in the Middle East. She assumed that Assad’s belligerence resulted from our aloofness and arrogance rather than from his dictatorship’s interest in destroying democracy in Lebanon and Iraq, before such contagious freedom might in fact destroy him. For a therapeutically inclined generation raised on Oprah and Dr. Phil—and not on the letters of William Tecumseh Sherman and William Shirer’s Berlin Diary—problems between states, like those in our personal lives, should be argued about by equally civilized and peaceful rivals, and so solved without resorting to violence.

Yet it’s hard to find many wars that result from miscommunication. Far more often they break out because of malevolent intent and the absence of deterrence. Margaret Atwood also wrote in her poem: “Wars happen because the ones who start them / think they can win.” Hitler did; so did Mussolini and Tojo—and their assumptions were logical, given the relative disarmament of the Western democracies at the time. Bin Laden attacked on September 11 not because there was a dearth of American diplomats willing to dialogue with him in the Hindu Kush. Instead, he recognized that a series of Islamic terrorist assaults against U.S. interests over two decades had met with no meaningful reprisals, and concluded that decadent Westerners would never fight, whatever the provocation—or that, if we did, we would withdraw as we had from Mogadishu.

In the twenty-first century, it’s easier than ever to succumb to technological determinism, the idea that science, new weaponry, and globalization have altered the very rules of war. But military history teaches us that our ability to strike a single individual from 30,000 feet up with a GPS bomb or a jihadist’s efforts to have his propaganda beamed to millions in real time do not necessarily transform the conditions that determine who wins and who loses wars.

True, instant communications may compress decision making, and generals must be skilled at news conferences that can now influence the views of millions worldwide. Yet these are really just new wrinkles on the old face of war. The improvised explosive device versus the up-armored Humvee is simply an updated take on the catapult versus the stone wall or the harquebus versus the mailed knight. The long history of war suggests no static primacy of the defensive or the offensive, or of one sort of weapon over the other, but just temporary advantages gained by particular strategies and technologies that go unanswered for a time by less adept adversaries.

So it’s highly doubtful, the study of war tells us, that a new weapon will emerge from the Pentagon or anywhere else that will change the very nature of armed conflict—unless some sort of genetic engineering so alters man’s brain chemistry that he begins to act in unprecedented ways. We fought the 1991 Gulf War with dazzling, computer-enhanced weaponry. But lost in the technological pizzazz was the basic wisdom that we need to fight wars with political objectives in mind and that, to conclude them decisively, we must defeat and even humiliate our enemies, so that they agree to abandon their prewar behavior. For some reason, no American general or diplomat seemed to understand that crucial point 16 years ago, with the result that, on the cessation of hostilities, Saddam Hussein’s supposedly defeated generals used their gunships to butcher Kurds and Shiites while Americans looked on. And because we never achieved the war’s proper aim—ensuring that Iraq would not use its petro-wealth to destroy the peace of the region—we have had to fight a second war of no-fly zones, and then a third war to remove Saddam, and now a fourth war, of counterinsurgency, to protect the fledgling Iraqi democracy.

Military history reminds us of important anomalies and paradoxes. When Sparta invaded Attica in the first spring of the Peloponnesian war, Thucydides recounts, it expected the Athenians to surrender after a few short seasons of ravaging. They didn’t—but a plague that broke out unexpectedly did more damage than thousands of Spartan ravagers did. Twenty-seven years later, a maritime Athens lost the war at sea to Sparta, an insular land power that started the conflict with scarcely a navy. The 2003 removal of Saddam refuted doom-and-gloom critics who predicted thousands of deaths and millions of refugees, just as the subsequent messy four-year reconstruction hasn’t evolved as anticipated into a quiet, stable democracy—to say the least.

The size of armies doesn’t guarantee battlefield success: the victors at Salamis, Issos, Mexico City, and Lepanto were all outnumbered. War’s most savage moments—the Allied summer offensive of 1918, the Russian siege of Berlin in the spring of 1945, the Battle of the Bulge, Hiroshima—often unfold right before hostilities cease. And democratic leaders during war—think of Winston Churchill, Harry Truman, and Richard Nixon—often leave office either disgraced or unpopular.

It would be reassuring to think that the righteousness of a cause, or the bravery of an army, or the nobility of a sacrifice ensures public support for war. But military history shows that far more often the perception of winning is what matters. Citizens turn abruptly on any leaders deemed culpable for losing. “Public sentiment is everything,” wrote Abraham Lincoln. “With public sentiment nothing can fail. Without it nothing can succeed. He who molds opinion is greater than he who enacts laws.” Lincoln knew that lesson well. Gettysburg and Vicksburg were brilliant Union victories that by summer 1863 had restored Lincoln’s previously shaky credibility. But a year later, after the Wilderness, Spotsylvania, Petersburg, and Cold Harbor battles—Cold Harbor claimed 7,000 Union lives in 20 minutes—the public reviled him. Neither Lincoln nor his policies had changed, but the Confederate ability to kill large numbers of Union soldiers had.

Ultimately, public opinion follows the ups and downs—including the perception of the ups and downs—of the battlefield, since victory excites the most ardent pacifist and defeat silences the most zealous zealot. After the defeat of France, the losses to Bomber Command, the U-boat rampage, and the fall of Greece, Singapore, and Dunkirk, Churchill took the blame for a war as seemingly lost as, a little later, it seemed won by the brilliant prime minister after victories in North Africa, Sicily, and Normandy. When the successful military action against Saddam Hussein ended in April 2003, over 70 percent of the American people backed it, with politicians and pundits alike elbowing each other aside to take credit for their prescient support. Four years of insurgency later, Americans oppose a now-orphaned war by the same margin. General George S. Patton may have been uncouth, but he wasn’t wrong when he bellowed, “Americans love a winner and will not tolerate a loser.” The American public turned on the Iraq War not because of Cindy Sheehan or Michael Moore but because it felt that the battlefield news had turned uniformly bad and that the price in American lives and treasure for ensuring Iraqi reform was too dear.

Finally, military history has the moral purpose of educating us about past sacrifices that have secured our present freedom and security. If we know nothing of Shiloh, Belleau Wood, Tarawa, and Chosun, the crosses in our military cemeteries are just pleasant white stones on lush green lawns. They no longer serve as reminders that thousands endured pain and hardship for our right to listen to what we wish on our iPods and to shop at Wal-Mart in safety—or that they expected future generations, links in this great chain of obligation, to do the same for those not yet born. The United States was born through war, reunited by war, and saved from destruction by war. No future generation, however comfortable and affluent, should escape that terrible knowledge.

What, then, can we do to restore the study of war to its proper place in the life of the American mind? The challenge isn’t just to reform the graduate schools or the professoriate, though that would help. On a deeper level, we need to reexamine the larger forces that have devalued the very idea of military history—of war itself. We must abandon the naive faith that with enough money, education, or good intentions we can change the nature of mankind so that conflict, as if by fiat, becomes a thing of the past. In the end, the study of war reminds us that we will never be gods. We will always just be men, it tells us. Some men will always prefer war to peace; and other men, we who have learned from the past, have a moral obligation to stop them.