The Offensive Warfare Problem

If life has shown itself to be particularly proficient at anything, it is fighting. There is hardly a creature alive today that does not employ physical violence in some form to get what it wants (or defend what it has) and, despite a vast array of moral arguments to the contrary of that being a good idea (I must do a post on the prisoner’s dilemma some time…), humankind is, of course, no exception. Unfortunately, our innate inventiveness and imagination as a race means that we have been able to let our brains take our fighting to the next level, with consequences that have got ever-more destructive as  time has gone  by. With the construction of the first atomic bombs, humankind had finally got to where it had threatened to for so long- the ability to literally wipe out planet earth.

This insane level of offensive firepower is not just restricted to large-scale big-guns (the kind that have been used fir political genital comparison since Napoleon revolutionised the use of artillery in warfare)- perhaps the most interesting and terrifying advancement in modern warfare and conflict has been the increased prevalence and distribution of powerful small arms, giving ‘the common man’ of the battlefield a level of destructive power that would be considered hideously overwrought in any other situation (or, indeed, the battlefield of 100 years ago). The epitomy of this effect is, of course, the Kalashnikov AK-47, whose cheapness and insane durability has rendered it invaluable to rebel groups or other hastily thrown together armies, giving them an ability to kill stuff that makes them very, very dangerous to the population of wherever they’re fighting.

And this distribution of such awesomely dangerous firepower has began to change warfare, and to explain how I need to go on a rather dramatic detour. The goal of warfare has always, basically, centred around the control of land and/or population, and as James Herbert makes so eminently clear in Dune, whoever has the power to destroy something controls it, at least in a military context. In his book Ender’s Shadow (I feel I should apologise for all these sci-fi references), Orson Scott Card makes the entirely separate point that defensive warfare in the context of space warfare makes no practical sense. For a ship & its weapons to work in space warfare, he rather convincingly argues, the level of destruction it must be able to deliver would have to be so large that, were it to ever get within striking distance of earth it would be able to wipe out literally billions- and, given the distance over which any space war must be conducted, mutually assured destruction simply wouldn’t work as a defensive strategy as it would take far too long for any counterstrike attempt to happen. Therefore, any attempt to base one’s warfare effort around defence, in a space warfare context, is simply too risky, since one ship (or even a couple of stray missiles) slipping through in any of the infinite possible approach directions to a planet would be able to cause uncountable levels of damage, leaving the enemy with a demonstrable ability to destroy one’s home planet and, thus, control over it and the tactical initiative. Thus, it doesn’t make sense to focus on a strategy of defensive warfare and any long-distance space war becomes a question of getting there first (plus a bit of luck).

This is all rather theoretical and, since we’re talking about a bunch of spaceships firing missiles at one another, not especially relevant when considering the realities of modern warfare- but it does illustrate a point, namely that as offensive capabilities increase the stakes rise of the prospect of defensive systems failing. This was spectacularly, and horrifyingly, demonstrated during 9/11, during which a handful of fanatics armed with AK’s were able to kill 5,000 people, destroy the world trade centre and irrevocably change the face of the world economy and world in general. And that came from only one mode of attack, and despite all the advances in airport security that have been made since then there is still ample opportunity for an attack of similar magnitude to happen- a terrorist organisation, we must remember, only needs to get lucky once. This means that ‘normal’ defensive methods, especially since they would have to be enforced into all of our everyday lives (given the format that terrorist attacks typically take), cannot be applied to this problem, and we must rely almost solely on intelligence efforts to try and defend ourselves.

This business of defence and offence being in imbalance in some form or another is not a phenomenon solely confined to the modern age. Once, wars were fought solely with clubs and shields, creating a somewhat balanced case of attack and defence;  attack with the club, defend with the shield. If you were good enough at defending, you could survive; simple as that. However, some bright spark then came up with the idea of the bow, and suddenly the world was in imbalance- even if an arrow couldn’t pierce an animal skin stretched over some sticks (which, most of the time, it could), it was fast enough to appear from nowhere before you had a chance to defend yourself. Thus, our defensive capabilities could not match our offensive ones. Fast forward a millennia or two, and we come to a similar situation; now we defended ourselves against arrows and such by hiding in castles behind giant stone walls  and other fortifications that were near-impossible to break down, until some smart alec realised the use of this weird black powder invented in China. The cannons that were subsequently invented could bring down castle walls in a matter of hours or less, and once again they could not be matched from the defensive standpoint- our only option now lay in hiding somewhere the artillery couldn’t get us, or running out of the way of these lumbering beasts. As artillery technology advanced throughout the ensuing centuries, this latter option became less and less feasible as the sheer numbers of high-explosive weaponry trained on opposition armies made them next-to impossible to fight in the field; but they were still difficult to aim accurately at well dug-in soldiers, and from these starting conditions we ended up with the First World War.

However, this is not a direct parallel of the situation we face now; today we deal with the simple and very real truth that a western power attempting to defend its borders (the situation is somewhat different when they are occupying somewhere like Afghanistan, but that can wait until another time) cannot rely on simple defensive methods alone- even if every citizen was an army trained veteran armed with a full complement of sub-machine guns (which they quite obviously aren’t), it wouldn’t be beyond the wit of a terrorist group to sneak a bomb in somewhere destructive. Right now, these methods may only be capable of killing or maiming hundreds or thousands at a time; tragic, but perhaps not capable of restructuring a society- but as our weapon systems get ever more advanced, and our more effective systems get ever cheaper and easier for fanatics to get hold of, the destructive power of lone murderers may increase dramatically, and with deadly consequences.

I’m not sure that counts as a coherent conclusion, or even if this counts as a coherent post, but it’s what y’got.

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The Seven Slightly Harmful Quite Bad Things

The Seven Deadly Sins are quite an odd thing amongst western culture; a list of traits ostensibly meant to represent the worst features of humanity, but that is instead regarded as something of a humorous diversion, and one, moreover, that a large section of the population have barely heard of. The sins of wrath (originally spelt ‘wroth’, and often represented simply as ‘anger’), greed (or ‘avarice’), sloth (laziness), pride, lust, envy and gluttony were originally not meant as definite sins at all. Rather, the Catholic Church, who came up with them, called them the seven Capital Vices (their original religious origin also leads to them being referred to as ‘cardinal sins’) and rather than representing mere sins in and of themselves they were representative of the human vices from which all sin was born. The Church’s view on sin is surprisingly complex- all sinful activity is classified either as venial (bad but relatively minor) or mortal (meant to destroy the inner goodness of a person and lead them down a path of eternal damnation). Presumably the distinction was intended to prevent all sinful behaviour from being labelled a straight ticket to hell, but this idea may have been lost in a few places over time, as might (unfortunately) be accepted. Thus, holding a Capital Vice did not mean that you were automatically a sinful person, but that you were more naturally predisposed to commit sin and should try to exorcise them from you. All sin falls under the jurisdiction (for want of better word) of one of the vices, hence the confusion, and each Deadly Sin had its own counterpart Heavenly Virtue; patience for wrath, charity for greed, diligence for sloth, humility for pride, chastity for lust (hence why catholic priests are meant to be chaste), kindness for envy and temperance for gluttony. To a Catholic, therefore, these fourteen vices and virtues are the only real and, from a moral perspective, meaningful traits a person can have, all others being merely offshoots of them. Pride is usually considered the most severe of the sins, in that one challenges your place in comparison to God, and is also considered the source of the other six; Eve’s original sin was not, therefore, the eating of the fruit from the forbidden tree, but the pride and self-importance that lead her to challenge the word of God.

There have been other additions, or suggestions of them, to this list over the years; acedia, a neglect of ones duty based on melancholy and depression, was seen as symptomatic of a refusal to enjoy god’s world, whilst vainglory (a kind of boastful vanity) was incorporated under pride in the 14th century. Some more recent scholars have suggested the addition of traits such as fear, superstition and cruelty, although the church would probably put the former two under pride, in that one is not trusting in God to save you, and the latter as pride in your position and exercising of power over another (as you can see, ‘pride’ can be made to cover a whole host of things). I would also argue that, whilst the internet is notoriously loath to accept anything the Christian church has ever done as being a remotely good idea, that there is a lot we can learn by examining the list. We all do bad things, that goes without saying, but that does not mean that we are incapable of trying to make ourselves into better people, and the first step along that road is a proper understanding of precisely where and how we are flawed as people. Think of some act of your behaviour, maybe something you feel as being good behaviour and another as a dubiously moral incident, and try to place its root cause under one of those fourteen traits. You may be surprised as to what you can find out about yourself.

However, I don’t want to spend the rest of this post on a moral lesson, for there is another angle I wish to consider with regard to the Seven Deadly Sins- that they need not be sins at all. Every one of the capital vices is present to some degree within us, and can be used as justification for a huge range of good behaviour. If we do not allow ourselves to be envious of our peers’ achievements, how can we ever become inspired to achieve such heights ourselves- or, to pick a perhaps more appropriate example, if we are not envious of the perfectness of the Holy Trinity, how can and why should we aspire to be like them? Without the occasional espousal of anger and wrath, we may find it impossible to convey the true emotion behind what we care about, to enable others to care also, and to ensure we can appropriately defend what we care for. How could the Church ever have attempted to retake the Holy Land without the wrath required to act and win decisively? Greed too acts as a driving force for our achievements (can the church’s devotion to its vast collection of holy relics not be labelled as such?), and the occasional bout of gluttony and sloth are often necessary to best aid our rest and recuperation, enabling us to continue to act as good, kind people with the emotional and physical strength to bear life’s burden. Lust is often necessary as a natural predisposition to love, surely a virtuous trait if ever there was one, whilst a world consisting solely of chaste, ‘proper’ people would clearly not last very long. And then there is pride, the deadliest and also the most virtuous of vices. Without a sense of pride, how can we ever have even a modicum of self-respect, how can we ever recognise what we have done well and attempt to emulate it, and how can we ever feel any emotion that makes us seem like normal human beings rather than cold, calculating, heartless machines?

Perhaps, then, the one true virtue that we should apply to all of this is that of temperance. We all do bad things and we may all have a spark of the seven deadly sins inside us, but that doesn’t mean necessarily that the incidences of the two need always to coincide. Sure, if we just embrace our vices and pander to them, the world will probably not end up a terribly healthy place, and I’m sure that my description of the deadly sins is probably stretching the point as to what they specifically meant in their original context. But, not every dubiously right thing you do is entirely terrible, and a little leeway here and there can go an awfully long way to making sure we don’t end up going collectively mental.