Bassford’s Dynamic Trinitarianism, Part II.

We maintain, on the contrary, that war is simply a continuation of political intercourse, with the addition of other means. We deliberately use the phrase “with the addition of other means” because we also want to make it clear that war in itself does not suspend political intercourse or change it into something entirely different. In essentials that intercourse continues, irrespective of the means it employs. The main lines along which military events progress, and to which they are restricted, are political lines that continue throughout the war into the subsequent peace. How could it be otherwise? Do political relations between peoples and between their governments stop when diplomatic notes are no longer exchanged?*30

….The clash of two or more rational, opposing, unilateral policies brings us into the realm of multilateral politics. Thus there really is no reason to avoid translating the Trinity’s politischen Werkzeuges literally, i.e., as “political instrument.”

That brings us to the problem of instrumentality. Force or violence is, of course, an instrument, in the sense of a hand-tool or weapon, of unilateral policy. War, however, must be bi- or multilateral in order to exist. Thus, while military force is indeed an instrument of unilateral policy, we should see war as an instrument of politics only in a very different, multilateral sense, as the market is an instrument of trade or the courtroom an instrument of litigation (“which,” as Clausewitz says, “so closely resembles war”)

….Clausewitz seems simply to assume that his readers will distinguish, on the fly, whether he is speaking in the unilateral or the multilateral sense. After all, he has stressed time and again the interactive nature of war, and, of course, his own language’s term Politik encompasses both our multilateral politics and our unilateral policy. But this casual stance results in constant confusion for the translator and the reader.

….We sometimes forget, of course, that Clausewitz’s magnum opus is not about policy or politics, nor about human nature or the nature of reality. It is merely a mark of the book’s profundity that these matters arise immediately in any serious discussion of it. In fact, Clausewitz himself dismisses the political complexities of policy in order to focus on his true subject, the conduct of military operations in war

….On the other hand, he’s offering some good advice here, not necessarily a prediction. It seems rather superfluous to suggest that perhaps Clausewitz actually grasped the facts that there is such a thing as bad policy, that bad policy has military consequences, and that this in turn may have consequences for both the political leadership and the community whose interests it is supposed to represent.

Clausewitz’s analogy to markets and litigation are interesting, partly because they are strained.  Still useful, but strained.

In the case of the former, the relationship is actually the reverse: trading is an instrumentality of economic relationships and economic laws which continue to operate even if their “natural” manifestations are suppressed by political power wielded by the state (i.e. the Soviet Union or North Korea could fix prices or set quotas but then had shortages, surplus goods and black markets instead). However, in CvC’s defense, he was still correct that there was a degree of parallel between economic competition and war and economics was then still in it’s infancy. Some of the classical economists had yet to become regarded as such by wrestling with their own conception of iterative, friction-generating, relationships. Furthermore, in Clausewitz’s day, the heavy hand of the state in economic life was traditional in continental Europe while “liberalism” (allowing freer markets) seemed like a radical innovation rather than an underlying mechanism behind an existing system of distortions.

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