I’ve written a lot about America’s warrior ethos and how it represents a departure from a citizen-soldier ideal as embodied by men like George Washington and Major Dick Winters (of “Band of Brothers” fame). This warrior ethos grew in the aftermath of defeat in Vietnam and the ending of the draft. It gained impetus during the Reagan years and was symbolized in part by the development of fictional rogue symbols of warrior-toughness such as John Rambo. Today’s U.S. military has various warrior codes and songs and so on, further reinforcing ideals of Spartan toughness.
My writings against this warrior hype have, on occasion, drawn fire from those who identify as warriors. I’d like to share two examples.
Here is the first:
The day that we encourage our soldiers to be anything but warriors is the day that we start losing battles and wars. If we are controlled by citizens who are our ultimate leaders then it is up to them to handle the niceties of diplomacy and nation building. But most of them don’t have the balls to get into the thick of things and try and convert the citizens of the place we are fighting to play at being nice children in the sand pile. We had to dominate Japan to the nth degree to get them to surrender and so the same for Germany. You academics never to cease to amaze me with your naïveté.
This reader cites World War II and America’s victory over Japan and Germany without mentioning the Greatest Generation’s embodiment of the citizen-soldier ideal and their rejection of Japanese and Nazi militarism. Back then, America’s victory was interpreted as a triumph of democracy over authoritarian states like Japan and Germany. While it’s true the Soviet Union played the crucial role in defeating Nazi Germany, the Soviets ultimately lost the Cold War, another “victory” by a U.S. military that didn’t self-identify as warriors. Despite this history, this reader suggests that America’s recent military defeats are attributable to weak civilian leadership and a lack of warrior dominance. He fails to notice how America’s new ethos of the warrior, inculcated over the last 30 years, has produced nothing close to victory in Iraq, Afghanistan, and elsewhere.
My second example comes from a U.S. Marine:
I watched the transition we made from life takers and widow makers to peace keepers and other terms that did us no good whatsoever. Then, in 1987, along came a new Commandant, General Al Grey, who resurrected the warrior ethos in our Corps.
We were told, and accepted the fact, that the best way to win a war or battle was to kill the enemy in numbers that could not be sustained. We did just that during Desert Storm. I flew 67 combat missions in an F/A-18 and took great pride and satisfaction in killing as many Iraqis as I could so that when our infantry and other ground units pushed through the berms and other obstacles, they had a clear path to their objectives.
We need more emphasis on killing the enemy and maintaining a warrior ethos and less drivel from folks like you who think it’s some type of a debating match rather than combat we undertake when our nation goes to war.
Basically, this Marine argues that war is killing. Kill enough of the enemy and you win. Of course, winning by attrition and body count failed during the Vietnam War, but I’m guessing this Marine would argue that the U.S. military simply didn’t kill enough of the enemy there.
This Marine further sets up a straw man argument. Nowhere did I write or even suggest that war is “some type of debating match.” Nowhere did I write or even suggest that war doesn’t involve combat and killing. But criticism of the warrior ideal is often caricatured in this way, making it easier to dismiss it as “naïve” or “drivel.”
The warrior ethos is surging in America today, and not just within the military. Witness the U.S. media’s positive reaction to President Trump’s missile strikes on Syria or the use of “the mother of all bombs” against ISIS in Afghanistan. Gushing media praise comes to presidents who let slip the “beautiful” missiles and “massive” bombs of war.
Two centuries ago, the rocket’s red glare, the bombs bursting in air, did so over an American fortress that was under attack on our soil. They gave proof through the night that America’s citizen-soldiers were defending our country (our flag was still there). Nowadays, our rocket’s red glare appears in Syrian skies, our bombs bursting do so in remote regions of Afghanistan, giving proof through the night that America’s warrior ethos is anywhere and everywhere, killing lots of foreign peoples in the name of “winning.”
Call me naïve, say I write drivel, but I don’t see this as a victory for our democracy, for our country, or even for our “warriors.”
Why does the U.S. military invest so much pride in working to the point of tedium, if not exhaustion? A friend of mine, an Army major, worked at the Pentagon. He worked hard during his normal shift, after which he did what sensible people do – he went home. His co-workers, noses to the grindstone, would hassle him about leaving “early.” He’d reply, I can leave on-time because I don’t waste hours at the coffee maker or in the gym.
A caffeinated emphasis on work and fitness, another friend suggested, may be a post-Vietnam War reaction to Secretary of Defense Robert McNamara’s “managerial culture” of the 1960s. As he put it, “One easy way of showing one has the ‘right stuff’ [in the U.S. military] is to be an exercise nut, and the penumbras of that mind-set have really distorted the allocation of effort in our military.”
Two recent examples of work- and fitness-mania are Army Generals David Petraeus and Stanley McChrystal. The U.S. media extolled them as ascetic-warriors, yet both flamed out due to serious errors in judgment (Petraeus for an affair with his biographer, with whom he illegally shared highly classified information, and McChrystal for tolerating a climate that undermined his civilian chain of command). Asceticism and sweaty fitness routines, after all, are no substitute for sound judgment and a disciplined mind.
Busy-work within the military is related to Parkinson’s Law, the idea that work expands to fill the time allotted to it. In this case, with America’s wars on terror being open-ended, or “multi-generational” as the U.S. military puts it, the “work” on these wars will continue to expand to fill this time, with the added benefit of “validating” the extra money ($54 billion in 2017 alone) being shoveled to the Pentagon by President Trump.
Along with busy-work are the virtues of suffering, as related by a societal celebration of Navy SEALs and similar special forces (“100 men will test today/but only three win the Green Beret”). I’ve lost count of the times I’ve read articles and seen films featuring these “supermen” and their arduous training. The meme of “sweet–and public–suffering” is related to the whole “warrior” ideal (more on this later) within the U.S. military. There’s a self-righteous shininess here, a triumph of image over substance, or image as substance. (Being physically tough is of course an asset in close quarters combat, but it’s no guarantor of strategic sense or even of common sense.)
In the past, some of America’s finest military leaders had no shame in appearing common, most famously the “shabby” Ulysses S. Grant during the U.S. Civil War.
Civil War officers – true citizen-soldiers, most of them – often had unruly hair and unkempt beards, but they sure as hell fought hard and got the job done. Nowadays, as another reader put it, “there appears to be a whole lot of Army officers who think a white sidewall haircut proves you’re a great officer. It actually is a homage to the Prussian Army that shaved its soldiers’ heads to prevent lice.”
Speaking again of image, let’s take a close look at the beribboned uniforms of today’s military officers. General Joseph Votel, presently U.S. Centcom commander, is only the most recent example of an excess of ribbons, badges, and other devices:
Contrast Votel’s image to that of General George C. Marshall, who defeated Nazi Germany and Imperial Japan during World War II.
How did Marshall manage such military feats with so few ribbons? Nowadays, U.S. generals sport more bling than the Kardashians.
But let’s return to the notion of U.S. troops as “warriors” and “warfighters.” I’ve written extensively on this subject. I see today’s “warrior” conceit as a way of eliminating our democratic citizen-soldier ideal, making the U.S. military a thoroughly professional force, subservient to the government and divorced from the people.
However, there’s another aspect to this “warrior” mythology, a powerful psychological one: the duping of the “warriors” themselves, distracting them from a bitter reality they may be little more than cannon fodder for greed-war.* The U.S. military today is awash with warrior creeds that to me are antithetical to the citizen-soldier ideal of America.
To sum up the U.S. military’s current ethos, then: We have a lot of guys who take great pride in constant busy-work and excessive physical exertion, sporting high and tight haircuts, their uniforms festooned with bewildering displays of ribbons and medals and badges, extolling a warrior code in the service of a government that tells them that multi-generational wars are unavoidable.
And so it shall prove, if these shadows remain unaltered.
*Thanks to Michael Murry for bringing my attention to how the semiotics of “warrior” are dramatically changed if we substitute “gladiator” for “warrior,” followed by less grandiose terms such as “those about to die,” i.e. as scapegoats to the king’s ambition, an insight he gleaned from reading Umberto Eco.
Editor’s Introduction: Today, the ancient Greek city-state of Sparta has a reputation for being mindlessly devoted to warriors and war, yet this is a caricature of history. Sparta was neither mindless nor careless in its pursuit of war. Rather, as the classicist Steven Willett reminds us in this insightful article, appearing here first at Bracing Views, the Spartans deliberated with great care. They knew the perils of war, and entered on the same “very slowly,” as Willett shows by a close and sensitive analysis of the famous speech of Archidamus, a Spartan king, from Thucydides’ history. Would that the United States, which now fancies itself the inheritor of Spartan warrior excellence, deliberate about war with the same care as Archidamus exercised more than two millennia ago. W.J. Astore
In his History of the Peloponnesian War, Thucydides lays out the events that precipitated a long, enormously destructive war between the city-states of Athens and Sparta. The war ran from 431BCE to 404BCE with only a few years of intervening peace. Like many wars this one began in minor incidents far from the two states: Sparta was a land power with a league of allied cities in the Peloponnesus, while Athens was a sea power with a far-flung empire extending over the shores of the Aegean all the way to the Hellespont. The Athenian Empire embraced hundreds of cities and the Aegean islands, and at the start of the war was so wealthy it had begun a magnificent building program on the Acropolis.
I’ve summarized the history of events leading up to Sparta’s deliberations about going to war with Athens in Appendix One. The majority opinion of Sparta was that the Athenians were guilty of injustice and that war was justified. At this point Archidamus, one of Sparta’s two kings, “a man considered to be both intelligent and sensible” (Thucydides I.79.2), spoke before the Spartan war council. (On Thucydides’ accounts of speeches and the reliability thereof, see Appendix Two.) All translations are my own.
In the following section of the speech (I.84-85.1), Archidamus reviews the ethical principles that underlie Spartan reluctance to act precipitously. It provides an object lesson in the rational approach to making decisions about war, an approach that the United States would do well to emulate (but hasn’t).
Archidamus’ Speech About the Perils of Precipitous War
(1) And the slowness and hesitation, for which we [the Spartans] are especially blamed, should not shame you (αἰσχύνεσθε): rushing headlong [into war] may end it more slowly because the attempt lacked preparation. (2) Besides, we have always lived in a city that is free (ἐλευθέραν) and held in the highest repute (εὐδοξοτάτην). This very slowness amounts to truly rational (ἔμφρων) moderation (σωφροσύνη): for because of it we do not become insolent (ἐξυβρίζομεν) in success and yield less than others in misfortune. Nor are we, when those incite us with praise to dangerous actions (τὰ δεινὰ) contrary to our own best judgment, excited by pleasure, and if anyone provokes us with accusations we are not the least persuaded by our vexation. (3) We are both warlike (πολεμικοί) and well advised (εὔβουλοι) due to our good order (εὔκοσμον): warlike because shame (αἰδὼς) is the greatest part of moderation (σωφροσύνης), and courage (εὐψυχία) the greatest part of a sense of shame (αἰσχύνης), while we are well advised because we are trained with too little learning (ἀμαθέστερον) for contempt of the laws and by hardship to be more moderate (σωφρονέστερον) than to disobey them, and we are not so intelligent in useless matters that we finely criticize the enemy’s preparations in words only to fail matching them in deeds, but think that the intentions of our neighbors are like our own and that the occurrence of chance events cannot be determined (διαιρετάς) by argument. (4) We always prepare in practice against enemies who [we assume also] plan well, and should not place our hopes on their possible mistakes but in the security of our own forethought. We do not need to believe that one man differs very much from another man, but the best is one who has trained in the most rigorous discipline. (85.1) These practices, then, which our fathers bequeathed us and we always maintain for their continuing benefits, should never be abandoned, nor should we be incited in the short space of a day to make decisions on which hang many lives, resources and cities, but only at leisure.
Archidamus begins this passage by refuting the well-known Spartan tendency to dilatoriness by claiming it is nothing that should shame them. He uses the verb (occurring again as a noun below), αἰσχύνω, which means to be ashamed in the moral sense of having done something dishonorable, to feel shame for a dishonorable act. It can also be translated to dishonor, tarnish, or mar. Ancient Greece was in many ways a shame culture like that of my own home of Japan. To be charged with something shameful was one of the worst moral accusations. He then justifies that valuation of shame by stating that it has made Sparta a city that is free and most highly famed. The adjective he uses, ἐλεύθερος, means free in the sense of being unobstructed by any outside sources capable of restricting action. The noun form of the adjective is ἐλευθερία, freedom or liberty, and the word had very strong emotional connotations to the Greeks in their united opposition to Persia during the Greco-Persian Wars. For the Greeks, Persia was the epitome of tyranny, and to maintain their freedom they were willing to risk everything in the period of greatest threat, 490-479, when the Greek mainland faced invasion twice by Persia, the greatest empire in the world.
Having restored honor to Spartan dilatoriness in a negative sense, Archidamus then gives their habitual slowness a positive moral content: it’s a “truly rational (ἔμφρων) moderation (σωφροσύνη).” The adjective ἔμφρων means literally in one’s mind or senses, but here rational or intelligent. The noun σωφροσύνη (sophrosune) is an almost untranslatable word with a variety of meanings clustered around moderation, prudence, temperance, self-control (against pleasure or pain) and many others. I have chosen to use a single word, moderation, in translating it, but the phrase soundness of mind perhaps comes closest. Heraclitus Fr. 112 gives a powerful definition of its meaning: σωφρονεῖν ἀρετὴ μεγίστη καὶ σοφίη ἀληθέα λέγειν καὶ ποιεῖν κατὰ φύσιν ἐπαΐοντας (“Soundness of mind is the greatest virtue and practical wisdom is speaking the truth and acting in accordance with the natural constitution of things”). I’ve highlighted the two words whose roots lie in sophrosune: sophronein and sophie, “soundness of mind” and “practical wisdom.” Practical wisdom includes the skill of a craftsman or the diagnostic analysis of a physician.
Because of moderation, he continues, the Spartans don’t become insolent in success. The verb ἐξυβρίζομεν is another word very difficult to render in English. It means to break out into insolence, to run riot, to commit violence. It referred to behavior that shamed or humiliated the victim for the gratification of the abuser and included both verbal and physical assaults. The English word hubris is derived from it, but has a much thinner emotional sense than violence: foolish pride or dangerous overconfidence. To commit hubris in Greece was a crime subject to severe punishments if convicted.
Lesson for America: A good example of hubris in the Greek sense is the behavior of the United States after the fall of the Soviet Union in 1991: we declared ourselves the ‘winners’ in the Cold War, the USSR the ‘losers,’ and rubbed the defeat constantly in their faces. Under President Clinton we began to push NATO into the old Warsaw Pact countries in violation of promises to Gorbachev, to impoverish the Russian people by sending economic advisors to mount a massive deregulation of state enterprises and finally to exploit and ultimately partition Russia during the Yeltsin regime. In short, we ran riot. I was a student in St. Petersburg during the 1990s and saw the misery we unleashed up front and close: the homeless sleeping in bundles beneath famous statues, impoverished Afghan veterans selling war relics and even their own clothing on Nevsky Prospect and proud, old naval captains quietly and politely asking for some rubles in their soft, broken English.
When Archidamus follows this with the statement that Sparta cannot be incited to dangerous actions, τὰ δεινὰ, he means really serious dangers. The plural noun is very strong: fearful, dread, terrible, dire, the outcome of actions and of powerful natural events. He is directing his comments to the Corinthians and the other Peloponnesians who clamored for immediate war.
Lesson for America:Now that the (expired) Obama administration has initiated Cold War II, we have Members of Congress calling for wars with Iran, continuing wars in Iraq, Afghanistan, Libya and Syria, and even advocating policies that could lead to war with Russia. There doesn’t seem to be the slightest sense of the terrible consequences of such clamorous policies.
Section 3 of chapter 84 consists of one long sentence, which I’ve translated without a full stop, but will break into clauses for discussion. It is the most important section in the speech since it articulates the Spartan sense of their own ethical standards as a warrior society.
The first clause emphasizes two key Spartan qualities: they are “warlike (πολεμικοί)” and “well advised (εὔβουλοι)” because of their “good order.” The plural adjective πολεμικοί is derived from the Greek word for war and means warlike, valiant or courageous in war. They are “well advised” in the sense of exercising prudent, effective planning. The prefix εὔ~ in εὔβουλοι means good or well. The source of these two qualities is their “good order (εὔκοσμον).” The meanings of εὔκοσμος are variously behaving well, orderly, decorous, in good order. The word has a wide usage from Homer to the Roman period in many different semantic domains, but here Archidamus means that Spartans maintain the decorous, well-organized and graceful bearing of habitual discipline. From this disciplined, orderly bearing comes their qualities of being warlike and well advised. One thinks, for example, of a Spartan army marching in good order to the rhythm of auloi (pipes), their indifference to weather wrapped only in their scarlet cloak, their strict formation in the phalanx. Effective planning and valor, Archidamus means, are impossible without rigorous good order.
Then in the second clause he surprisingly deepens the meaning of “good order” by saying, in effect, “We are warlike because shame is the major part of moderation just as courage is the major part of shame.” He uses two words for shame: the nouns αἰδώς and αἰσχύνη. They mean very much the same thing, but the use of the second word αἰσχύνη in context means something more like honor: “courage is the major part of a sense of honor” because in battle the most shameful thing is a failure of courage or a failure to stand by your comrades. He follows that with an expansion of what it means to be well advised: “we are well advised because we are trained with too little learning (ἀμαθέστερον) for contempt of the laws and by hardship to be more moderate (σωφρονέστερον) than to disobey them.” He uses two comparative adjectives here, where the first means “not so highly learned” as to despise the laws, and the second is a form of that crucial word σωφροσύνη, but here it carries the sense of “more prudent” than to hold the laws in contempt. The Spartans were severe in their respect for the laws, and I’m sure everyone knows Simonides’ great epitaph on the Spartan dead at Thermopylae:
Oh stranger, tell the Lacedaemonians that
we lie here, obedient to their commands.
The third clause picks up the idea that Spartans are not so intelligent as to believe they can individually make public policy on their own and submit it to the assembly (a real failing of the Athenians): “we are not so intelligent in useless matters that we finely criticize the enemy’s preparations in words only to fail matching them in deeds, but think that the intentions of our neighbors are like our own and that the occurrence of chance events cannot be determined (διαιρετάς) by argument.” The Greek adjective διαιρέτης means divided, separated, distinguishable. The idea here is that chance events cannot be determined by rational argument: just as we denigrate our enemy’s intelligence, so we don’t pretend to know the future.
The final sentence in chapter I.85.1 should be engraved on the architrave of every department of war in the world: “nor should we be incited in the short space of a day to make decisions on which hang many lives, resources and cities, but only at leisure.” That is to say, hasten slowly, very slowly to make war.
Lesson for America: Haste makes waste, especially in war, whether in ill-judged attacks on the Taliban in Afghanistan, the overthrow of Saddam Hussein’s regime and the disbandment of the military in Iraq, or the elimination of Qaddafi in Libya, all done overconfidently and with inadequate intelligence.
In the course of the speech prior to my direct quotation, Archidamus makes other invaluable points about the dangers of war with Athens. He begins by emphasizing the sheer difficulty of making war against a city like Athens that possesses a distant empire, is the most experienced at sea and has the best resources in public and private wealth, ships, horses, hoplites and “a population such as does not exist in any other single place in Greece” (I.80.3). On top of that, they have tribute-paying allies, which enhances Athenian endurance. Then in turn he emphasizes Sparta’s weaknesses (I.80.4-81.5): we are inferior in ships, which take time to prepare and train, and in money because we do not have a common treasury or sufficient private sources. We surpass them in hoplites, so we could overrun and ravage their land, but they have extensive lands under their control and can import what they need by sea. If we try to make their allies defect, we will need a fleet since for the most part they are islanders. If we can’t defeat them with our ships or deny them the revenues they need to maintain their fleet, we shall be harmed even more. He ends this line of argument with a counsel that the Spartans not break the treaty or transgress their oaths, but resolve the disputes with arbitration. (Athens had in fact offered arbitration in I.78.4).
His warning about the uncertainly of war proved in the end to be all too true: “We should certainly not be borne up by the hope that the war will end quickly if we ravage their land. I fear that we shall bequeath it rather to our children, so likely it is that the Athenians in their spirited resolution will neither be enslaved by their land nor like novices terrified by war” (I.81.6). It was in fact the grandchildren who received the bequeath of war.
Lesson for America: Your enemies are not novices who are terrified by war. With the Afghan war in its 16th year and the Iraq war in its 14th year, America’s interventions in the Greater Middle East are becoming generational wars, soon to be fought by the children and grandchildren of soldiers who fought in Desert Storm and Iraqi Freedom. You wage war long, you wage war wrong; the Greeks discovered this as they weakened themselves in generational internecine warfare.
The next stage of Archidamus’ speech (I.82.1-6) is a call to take matters slowly, warn Athens it will not permit what they are doing and begin equipping themselves with Greek and barbarian allies (meaning primarily Persian). If Athens sees us preparing, they may give way. He recommends that they think of Athens’ land as a hostage and spare it if possible in order not to drive them into despair and thus make them that much harder to handle. We shall get ourselves into a more difficult situation if we allow our allies to incite us to war when we are unprepared. Let no one think we are cowards if our confederacy does not immediately attack a single city, “For they have as many allies as we do, who pay tribute too, and war is not so much a matter of arms but of finance, which provides the efficacy of arms, especially between continental and maritime powers” (I.83 2). So we should, he concludes, first provide for expenditures and not be stirred to premature action by our allies.
Ultimately, the Spartans rejected Athens’ offer of arbitration, blaming them for breach of the treaty, as Archidamus feared they might (I.81.5), and the terrible war commenced in 431. By the late 420s both sides had suffered major defeats and they agreed to the 50-year Peace of Nicias in 421. Athens blatantly violated the peace in 414 acting arrogantly (with hubris aforethought) in the belief they could finally win the war. Thucydides follows the last phase of the war in Books VI and VII to the catastrophe of the Syracuse Expedition.
Thus ended the 27-year conflict that constituted the slow suicide of Greece. In endless wars are we not witnessing today the slow suicide of the United States?
The first incident that ultimately triggered war was a political dispute between the island of Corcyra, on the western shore of the Adriatic, and the colony of Epidamnus that it had founded some distance north on the mainland. This dispute drew Corinth into the fray when Epidamnus asked her for help against Corcyra, which was besieging the colony. War then broke out between Corcyra and Corinth, with the island winning a naval engagement (435) and Corinth using the rest of 435 and 434 to prepare a large naval armada assisted by ground support for a decisive onslaught.
Both disputants then sent delegations to Athens in 433 and spoke before the Assembly appealing for help. Corcyra asked for an alliance with Athens against Corinth, emphasizing the fact that of the three major Greek navies at the time, Athens, Corcyra and Corinth, an alliance would give two fleets to Athens. Corinth in turn argued that as repayment for past support in an earlier incident involving the Peloponnesian League, Athens should remain neutral. The Assembly decided on a strictly defensive alliance with Corcyra, meaning that neither side adopted all the friends and enemies of the other.
In the second naval battle between Corcyra and Corinth, Athens sent a small contingent of 10 ships to help Corcyra, hoping to avoid a direct conflict so it wouldn’t violate the Thirty Years’ Peace that ended the First Peloponnesian War (446/5). Thucydides describes that battle in a vivid narrative, stating that it was the largest naval engagement ever fought up to that time. It ended with a clear victory for Corinth. Unfortunately, the Athenian ships had engaged Corinthian forces, thus giving Corinth grounds to charge her with violation of the peace treaty. This was the first incident that contributed to war between the Athenian Empire and the Peloponnesian League led by Sparta.
The second incident involved the city of Potidaea on the isthmus of Pallene, the western arm of Chalcidice in the northwest Aegean. It was a colony of Corinth, but a tribute-paying member of the Athenian Empire. The city revolted from Athens, incited by Corinth as it believed, and led to ground battles in which Athens defeated the Corinthian force, besieged Potidaea and trapped many Corinthian soldiers inside the city.
I have emphasized this chain of incidents, starting in small far-off Epidamnus and Potidaea, to illustrate a fact we should always remember: many wars begin with a precipitating event that arises far from the centers of power but whose real origin is obscure. The “truest reason” of the war, Thucydides says, though most concealed in discussion, was the Spartan fear of the growing power of Athens. He touches on the true cause earlier in Book I (I.23.6) and elaborates it later.
When Corinth called its allies to Sparta for a conference to condemn Athens, each harbored local grievances: the Corinthians complained that Athens was besieging a colony of theirs with men of Corinth and the Peloponnesus trapped inside; the Athenians complained that the Peloponnesian had caused the defection of Potidaea, which was a tribute-paying ally, and were fighting together with the Potidaeans (I.66).
This conference marks the beginning of a direct confrontation between its two greatest military forces in Greece. The Spartans additionally invited anybody else who claimed to have been unjustly treated by Athens. Several other cities spoke against her, but Corinth came last to let them provoke the Spartans first.
The Corinthian defense emphasized the tyranny of the Athenian Empire, Athens’ seduction of Corcyra and its radical difference from Sparta: one instinct with a spirit of innovative, daring, mercurial, impulsive action and one inclined to slow, sluggish commitment to action only when necessary. The Corinthians attribute this hesitancy to a preference for fair dealing that does not distress other states and for a defense that scrupulously avoids any harm to itself. They cap this line of argument with a superb aphorism against Athens: “If someone were to summarize them as born neither to enjoy any rest themselves nor to let other men enjoy it, he would speak the truth” (I.70.9). The whole description of Athens’ relentless thirst for innovation and its resilience in setbacks (I.70.2-9) is to my mind a far better account of the city’s creative effervescence than Pericles’ Funeral Oration, which is essentially a rhetorical defense of and a call to war.
Athens had some ambassadors in Sparta at the time, but on different business. They asked to speak and mounted a Realpolitik defense of their empire, which they claimed to have acquired voluntarily and not by force, and their sometimes harsh maintenance of it as normal practice for those who wield power. The tribute-paying members should in fact be happy they’ve not experience far worse treatment. The ambassadors were rather direct, however, in warning Sparta against going to war with such a powerful, wealthy state supported by a vast empire.
Sparta then closed the conference to outsiders so they could debate candidly among themselves.
The first to speak was one of the city’s two kings, Archidamus, who gave his name to the first 10 years of the war from 431 to the Peace of Nicias in 421.
Note on the Speeches in Thucydides
Thucydides includes many speeches that are long and very difficult to interpret from their contorted, often opaque syntax and their complex semantic usage. Unlike his narrative passages, the ancient world found his speeches very tough going indeed. Some speeches he certainly heard in Athens before his exile in 424/3, such as Pericles’ Funeral Oration, and could well have made aides-mémoire of them. Others he might have heard outside Athens in exile, but there is not one certain case, though the possibility cannot be discounted. Others finally are imaginative reconstructions based, as he says in I.22, on his judgement of what would have been the most important or appropriate for the speakers to say regarding the current circumstances while keeping as close as possible to the general sense of the content. My opinion is that Archidamus’ speech accurately reflects his views: Athens had engaged in close relations with Sparta since well before the Greco-Persian Wars (499-449), giving her more than enough time to accurately assess the Spartan decision-making process and its civic ethics. Thucydides very likely had his own sources of information. He certainly would not have written the speech as he did if it contained obvious distortions. Here is what he writes about his exile in V.26.5: “I lived through the whole of it [the war], being of an age to understand events and apply my judgement to learn the exact truth. It happened that I was banished from my own country for 20 years after my command at Amphipolis, and by my association with both parties, as much with the Peloponnesian as the Athenians due to my exile, I could at leisure better learn the course of events.”
In October 2005, during the Iraq War, historian David M. Kennedy noted that “No American is now obligated to military service, few will ever serve in uniform, even fewer will actually taste battle …. Americans with no risk whatsoever of exposure to military service have, in effect, hired some of the least advantaged of their fellow countrymen to do some of their most dangerous business while the majority goes on with their own affairs unbloodied and undistracted.”
We have, in essence, a post-democratic military in the U.S. today, which is the subject of my latest article for TomDispatch.com. You can read the entire article here; what follows is the first section on how our citizen-soldier tradition morphed into a professional force of volunteer-warriors augmented by privatized forces of mercenaries and corporations.
In the decades since the draft ended in 1973, a strange new military has emerged in the United States. Think of it, if you will, as a post-democratic force that prides itself on its warrior ethos rather than the old-fashioned citizen-soldier ideal. As such, it’s a military increasingly divorced from the people, with a way of life ever more foreign to most Americans (adulatory as they may feel toward its troops). Abroad, it’s now regularly put to purposes foreign to any traditional idea of national defense. In Washington, it has become a force unto itself, following its own priorities, pursuing its own agendas, increasingly unaccountable to either the president or Congress.
Three areas highlight the post-democratic transformation of this military with striking clarity: the blending of military professionals with privatized mercenaries in prosecuting unending “limited” wars; the way senior military commanders are cashing in on retirement; and finally the emergence of U.S. Special Operations Command (SOCOM) as a quasi-missionary imperial force with a presence in at least 135 countries a year (and counting).
The All-Volunteer Military and Mercenaries: An Undemocratic Amalgam
I’m a product of the all-volunteer military. In 1973, the Nixon administration ended the draft, which also marked the end of a citizen-soldier tradition that had served the nation for two centuries. At the time, neither the top brass nor the president wanted to face a future in which, in the style of the Vietnam era just then winding up, a force of citizen-soldiers could vote with their feet and their mouths in the kinds of protest that had only recently left the Army in significant disarray. The new military was to be all volunteers and a thoroughly professional force. (Think: no dissenters, no protesters, no antiwar sentiments; in short, no repeats of what had just happened.) And so it has remained for more than 40 years.
Most Americans were happy to see the draft abolished. (Although young men still register for selective service at age 18, there are neither popular calls for its return, nor serious plans to revive it.) Yet its end was not celebrated by all. At the time, some military men advised against it, convinced that what, in fact, did happen would happen: that an all-volunteer force would become more prone to military adventurism enabled by civilian leaders who no longer had to consider the sort of opposition draft call-ups might create for undeclared and unpopular wars.
In 1982, historian Joseph Ellis summed up such sentiments in a prophetic passage in an essay titled “Learning Military Lessons from Vietnam” (from the book Men at War):
“[V]irtually all studies of the all-volunteer army have indicated that it is likely to be less representative of and responsive to popular opinion, more expensive, more jealous of its own prerogatives, more xenophobic — in other words, more likely to repeat some of the most grievous mistakes of Vietnam … Perhaps the most worrisome feature of the all-volunteer army is that it encourages soldiers to insulate themselves from civilian society and allows them to cling tenaciously to outmoded visions of the profession of arms. It certainly puts an increased burden of responsibility on civilian officials to impose restraints on military operations, restraints which the soldiers will surely perceive as unjustified.”
Ellis wrote this more than 30 years ago — before Desert Storm, the invasions of Afghanistan and Iraq, or the launching of the War on Terror. These wars (and other U.S. military interventions of the last decades) have provided vivid evidence that civilian officials have felt emboldened in wielding a military freed from the constraints of the old citizen army. Indeed, it says something of our twenty-first-century moment that military officers have from time to time felt the need to restrain civilian officials rather than vice versa. Consider, for instance, Army Chief of Staff General Eric Shinseki’s warning early in 2003 that a post-invasion Iraq would need to be occupied by “several hundred thousand” troops. Shinseki clearly hoped that his (all-too-realistic) estimate would tamp down the heady optimism of top Bush administration officials that any such war would be a “cakewalk,” that the Iraqis would strew “bouquets” of flowers in the path of the invaders, and that the U.S. would be able to garrison an American-style Iraq in the fashion of South Korea until hell froze over. Prophetic Shinseki was, but not successful. His advice was dismissed out of hand, as was he.
Events since Desert Storm in 1991 suggest that the all-volunteer military has been more curse than blessing. Partially to blame: a new dynamic in modern American history, the creation of a massive military force that is not of the people, by the people, or for the people. It is, of course, a dynamic hardly new to history. Writing in the eighteenth century about the decline and fall of Rome, the historian Edward Gibbon noted that:
“In the purer ages of the commonwealth [of Rome], the use of arms was reserved for those ranks of citizens who had a country to love, a property to defend, and some share in enacting those laws, which it was their interest, as well as duty, to maintain. But in proportion as the public freedom was lost in extent of conquest, war was gradually improved into an art, and degraded into a trade.”
As the U.S. has become more authoritarian and more expansive, its military has come to serve the needs of others, among them elites driven by dreams of profit and power. Some will argue that this is nothing new. I’ve read my Smedley Butler and I’m well aware that historically the U.S. military was often used in un-democratic ways to protect and advance various business interests. In General Butler’s day, however, that military was a small quasi-professional force with a limited reach. Today’s version is enormous, garrisoning roughly 800 foreign bases across the globe, capable of sending its Hellfire missile-armed drones on killing missions into country after country across the Greater Middle East and Africa, and possessing a vision of what it likes to call “full-spectrum dominance” meant to facilitate “global reach, global power.” In sum, the U.S. military is far more powerful, far less accountable — and far more dangerous.
As a post-democratic military has arisen in this country, so have a set of “warrior corporations” — that is, private, for-profit mercenary outfits that now regularly accompany American forces in essentially equal numbers into any war zone. In the invasion and occupation of Iraq, Blackwater was the most notorious of these, but other mercenary outfits like Triple Canopy and DynCorp were also deeply involved. This rise of privatized militaries and mercenaries naturally contributes to actions that are inherently un-democratic and divorced from the will and wishes of the people. It is also inherently a less accountable form of war, since no one even bothers to count the for-profit dead, nor do their bodies come home in flag-draped coffins for solemn burial in military cemeteries; and Americans don’t approach such mercenaries to thank them for their service. All of which allows for the further development of a significantly under-the-radar form of war making.
The phrase “limited war,” applied to European conflicts from the close of the Thirty Years’ War in 1648 to the French Revolution in 1789, and later to conventional wars in the nuclear age, has fresh meaning in twenty-first-century America. These days, the limits of limited war, such as they are, fall less on the warriors and more on the American people who are increasingly cut out of the process. They are, for instance, purposely never mobilized for battle, but encouraged to act as though they were living in a war-less land. American war efforts, which invariably take place in distant lands, are not supposed to interfere with business as usual in the “homeland,” which, of course, means consumerism and consumption. You will find no rationing in today’s America, nor calls for common sacrifice of any sort. If anything, wars have simply become another consumable item on the American menu. They consume fuel and resources, money, and intellect, all in staggering amounts. In a sense, they are themselves a for-profit consumable, often with tie-ins to video games, movies, and other forms of entertainment.
In the rush for money and in the name of patriotism, the horrors of wars, faced squarely by many Americans in the Vietnam War era, are now largely disregarded. One question that this election season has raised: What if our post-democratic military is driven by an autocrat who insists that it must obey his whims in the cause of “making America great again”?
As Veterans Day approaches, I thought I’d revive a column I wrote for TomDispatch.com back in 2009. I continue to marvel at the militarism of the USA, and the way in which the troops are defined as “warriors” and “warfighters” who increasingly see themselves as being divorced from, and superior to, “civilians” in the USA. Of course, there was a time in America when our troops were proud to define themselves as citizen-soldiers, with the emphasis on citizen. Not anymore. The ethos has changed, pushed toward a “professional” military that sees itself as a breed apart. And that’s not good for democracy.
I still recall the example set by Major Dick Winters, memorialized in the “Band of Brothers” series on HBO. Dick Winters swore that when the war was over against Nazi Germany and Imperial Japan, he’d return to his farm in Pennsylvania and leave soldiering and war behind. And that’s exactly what he did. No “warrior” nonsense for him.
Anyway, here’s the article I wrote five years ago. Sadly, its theme is more relevant today than it was in 2009.
What Ever Happened to Gary Cooper? A Seven-Step Program to Return America to a Quieter, Less Muscular, Patriotism By William Astore
I have a few confessions to make: After almost eight years of off-and-on war in Afghanistan and after more than six years of mayhem and death since “Mission Accomplished” was declared in Operation Iraqi Freedom, I’m tired of seeing simpleminded magnetic ribbons on vehicles telling me, a 20-year military veteran, to support or pray for our troops. As a Christian, I find it presumptuous to see ribbons shaped like fish, with an American flag as a tail, informing me that God blesses our troops. I’m underwhelmed by gigantic American flags — up to 100 feet by 300 feet — repeatedly being unfurled in our sports arenas, as if our love of country is greater when our flags are bigger. I’m disturbed by nuclear-strike bombers soaring over stadiums filled with children, as one did in July just as the National Anthem ended during this year’s Major League Baseball All Star game. Instead of oohing and aahing at our destructive might, I was quietly horrified at its looming presence during a family event.
We’ve recently come through the steroid era in baseball with all those muscled up players and jacked up stats. Now that players are tested randomly, home runs are down and muscles don’t stretch uniforms quite as tightly. Yet while ending the steroid era in baseball proved reasonably straightforward once the will to act was present, we as a country have yet to face, no less curtail, our ongoing steroidal celebrations of pumped-up patriotism.
It’s high time we ended the post-Vietnam obsession with Rambo’s rippling pecs as well as the jaw-dropping technological firepower of the recent cinematic version of G.I. Joe and return to the resolute, undemonstrative strength that Gary Cooper showed in movies like High Noon.
In the HBO series The Sopranos, Tony (played by James Gandolfini) struggles with his own vulnerability — panic attacks caused by stress that his Mafia rivals would interpret as fatal signs of weakness. Lamenting his emotional frailty, Tony asks, “What ever happened to Gary Cooper?” What ever happened, in other words, to quiet, unemotive Americans who went about their business without fanfare, without swagger, but with firmness and no lack of controlled anger at the right time?
Tony’s question is a good one, but I’d like to spin it differently: Why did we allow lanky American citizen-soldiers and true heroes like World War I Sergeant Alvin York (played, at York’s insistence, by Gary Cooper) and World War II Sergeant (later, first lieutenant) Audie Murphy (played in the film To Hell and Back, famously, by himself) to be replaced by all those post-Vietnam pumped up Hollywood “warriors,” with Sylvester Stallone and Arnold Schwarzenegger-style abs and egos to match?
And far more important than how we got here, how can we end our enduring fascination with a puffed up, comic-book-style militarism that seems to have stepped directly out of screen fantasy and into our all-too-real lives?
A Seven-Step Recovery Program
As a society, we’ve become so addicted to militarism that we don’t even notice the way it surrounds us or the spasms of societal ‘roid rage that go with it. The fact is, we need a detox program. At the risk of incurring some of that ‘roid rage myself, let me suggest a seven-step program that could help return us to the saner days of Gary Cooper:
1. Baseball players on steroids swing for the fences. So does a steroidal country. When you have an immense military establishment, your answer to trouble is likely to be overwhelming force, including sending troops into harm’s way. To rein in our steroidal version of militarism, we should stop bulking up our military ranks, as is now happening, and shrink them instead. Our military needs not more muscle supplements (or the budgetary version of the same), but far fewer.
2. It’s time to stop deferring to our generals, and even to their commander-in-chief. They’re ours, after all; we’re not theirs. When President Obama says Afghanistan is not a war of choice but of necessity, we shouldn’t hesitate to point out that the emperor has no clothes. Yet when it comes to tough questioning of the president’s generals, Congress now seems eternally supine. Senators and representatives are invariably too busy falling all over themselves praising our troops and their commanders, too worried that “tough” questioning will appear unpatriotic to the folks back home, or too connected to military contractors in their districts, or some combination of the three.
Here’s something we should all keep in mind: generals have no monopoly on military insight. What they have a monopoly on is a no-lose situation. If things go well, they get credit; if they go badly, we do. Retired five-star general Omar Bradley was typical when he visited Vietnam in 1967 and declared: “I am convinced that this is a war at the right place, at the right time and with the right enemy — the Communists.” North Vietnam’s only hope for victory, he insisted, was “to hang on in the expectation that the American public, inadequately informed about the true situation and sickened by the loss in lives and money, will force the United States to give up and pull out.”
There we have it: A classic statement of the belief that when our military loses a war, it’s always the fault of “we the people.” Paradoxically, such insidious myths gain credibility not because we the people are too forceful in our criticism of the military, but because we are too deferential.
3. It’s time to redefine what “support our troops” really means. We console ourselves with the belief that all our troops are volunteers, who freely signed on for repeated tours of duty in forever wars. But are our troops truly volunteers? Didn’t we recruit them using multi-million dollar ad campaigns and lures of every sort? Are we not, in effect, running a poverty and recession draft? Isolated in middle- or upper-class comfort, detached from our wars and their burdens, have we not, in a sense, recruited a “foreign legion” to do our bidding?
If you’re looking for a clear sign of a militarized society — which few Americans are — a good place to start is with troop veneration. The cult of the soldier often covers up a variety of sins. It helps, among other things, hide the true costs of, and often the futility of, the wars being fought. At an extreme, as the war began to turn dramatically against Nazi Germany in 1943, Germans who attempted to protest Hitler’s failed strategy and the catastrophic costs of his war were accused of (and usually executed for) betraying the troops at the front.
The United States is not a totalitarian state, so surely we can hazard criticisms of our wars and even occasionally of the behavior of some of our troops, without facing charges of stabbing our troops in the back and aiding the enemy. Or can we?
4. Let’s see the military for what it is: a blunt instrument of force. It’s neither surgical nor precise nor predictable. What Shakespeare wrote 400 years ago remains true: when wars start, havoc is unleashed, and the dogs of war run wild — in our case, not just the professional but the “mercenary” dogs of war, those private contractors to the Pentagon that thrive on the rich spoils of modern warfare in distant lands. It’s time to recognize that we rely ever more massively to prosecute our wars on companies that profit ever more handsomely the longer they last.
5. Let’s not blindly venerate the serving soldier, while forgetting our veterans when they doff their spiffy uniforms for the last time. It’s easy to celebrate our clean-cut men and women in uniform when they’re thousands of miles from home, far tougher to lend a hand to scruffier, embittered veterans suffering from the physical and emotional trauma of the battle zones to which they were consigned, usually for multiple tours of duty.
6. I like air shows, but how about — as a first tiny step toward demilitarizing civilian life — banning all flyovers of sporting events by modern combat aircraft? War is not a sport, and it shouldn’t be a thrill.
7. I love our flag. I keep my father’s casket flag in a special display case next to the very desk on which I’m writing this piece. It reminds me of his decades of service as a soldier and firefighter. But I don’t need humongous stadium flags or, for that matter, tiny flag lapel pins to prove my patriotism — and neither should you. In fact, doesn’t the endless post-9/11 public proliferation of flags in every size imaginable suggest a certain fanaticism bordering on desperation? If we saw such displays in other countries, our descriptions wouldn’t be kindly.
Of course, none of this is likely to be easy as long as this country garrisons the planet and fights open-ended wars on its global frontiers. The largest step, the eighth one, would be to begin seriously downsizing that mission. In the meantime, we shouldn’t need reminding that this country was originally founded as a civilian society, not a militarized one. Indeed, the revolt of the 13 colonies against the King of England was sparked, in part, by the perceived tyranny of forced quartering of British troops in colonial homes, the heavy hand of an “occupation” army, and taxation that we were told went for our own defense, whether we wanted to be defended or not.
If Americans are going to continue to hold so-called tea parties, shouldn’t some of them be directed against the militarization of our country and an enormous tax burden fed in part by our wasteful, trillion-dollar wars?
Modest as it may seem, my seven-step recovery program won’t be easy for many of us to follow. After all, let’s face it, we’ve come to enjoy our peculiar brand of muscular patriotism and the macho militarism that goes with it. In fact, we revel in it. Outwardly, the result is quite an impressive show. We look confident and ripped and strong. But it’s increasingly clear that our outward swagger conceals an inner desperation. If we’re so strong, one might ask, why do we need so much steroidal piety, so many in-your-face patriotic props, and so much parade-ground conformity?
Forget Rambo and action-picture G.I. Joes: Give me the steady hand, the undemonstrative strength, and the quiet humility of Alvin York, Audie Murphy — and Gary Cooper.
A recent article in the New York Times about how General (Ret.) David Petraeus is being honored by the New York Historical Society featured a word often used to describe Petraeus as well as another retired U.S. general fallen on hard times, Stanley McChrystal. The word is “ascetic.” The American media loved to hype the ascetic nature of both these men: their leanness, the number of miles they ran or push-ups they did, how hard they worked, how few hours of sleep they required, and so on. Somehow “ascetic” became associated with superlative leadership and sweeping strategic vision, as if eating sparse meals or running ten miles in an hour is the stuff of a winning general.
Of prospective generals Napoleon used to ask, “Is he lucky?” In other words, does he find ways to win in spite of the odds? It seems our media identifies a winning general by how many chin-ups and sit-ups he can perform, or how few calories he needs in a day.
The whole ascetic ideal is not a citizen-soldier concept. It’s a Spartan or Prussian conceit. And it’s fascinating to me how generals like Petraeus and McChrystal were essentially anointed as ascetic warrior-priests by the U.S. media. So much so that in 2007 the Bush Administration took to hiding behind the beribboned and apparently besmirchless chest of Petraeus.
Of course, both Petraeus and McChrystal bought their own media hype, each imploding in his own way, but both manifesting a lack of discipline that gave the lie to the highly disciplined “ascetic” image of the warrior-priest.
And of course both are now being rehabilitated by the powers-that-be, a process that says much about our imperial moment.
Something tells me we’d be better off with a few plain-speaking, un-hyped, citizen-soldier types like Ulysses S. Grant rather than the over-hyped “ascetic warriors” of today. Or as a friend of mine put it, “I’d prefer a little fat at the gut to lots of fat above the ears.”