By Clausewitz, Carl von; Girard, René; Girard, René; Girard, Rene; Clausewitz, Carl von; Chantre, Benoît
In Battling to the top René Girard engages Carl von Clausewitz (1780–1831), the Prussian army theoretician who wrote On War. Clausewitz, who has been critiqued via army strategists, political scientists, and philosophers, famously postulated that "War is the continuation of politics via different means." He additionally looked as if it would think that governments may perhaps constrain war.
Clausewitz, a firsthand witness to the Napoleonic Wars, understood the character of recent battle. faraway from controlling violence, politics follows in war's wake: the technique of struggle became its ends.
René Girard indicates us a Clausewitz who's a involved witness of history's acceleration. Haunted via the French-German clash, Clausewitz clarifies greater than an individual else the advance that will ravage Europe. Battling to the tip pushes apart the taboo that stops us from due to the fact that the apocalypse has started. Human violence is escaping our keep an eye on; at the present time it threatens the full planet.
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Additional info for Battling to the end : conversations with Benoît Chantre
Reciprocal action can thus be a source of both undifferentiation and of differences, a path to war and a road to peace. If it provokes and accelerates the trend to extremes, the “friction” of space and time disappear, and the situation strangely resembles what I call the “sacriﬁcial crisis” in my theory of archaic societies. If, on the contrary, reciprocal action suspends the trend to extremes, it aims to produce meaning and new differences. However, for reasons that I have tried to describe many times in my books, everything seems to indicate that violent imitation is the rule today, not the imitation that slows and suspends the ﬂow, but the one that accelerates it.
However, reciprocal action is also what can suspend the escalation to extremes and act as the hidden engine of “real war” as opposed to “absolute war”: we enter into the play of various computations regarding the adversary’s intentions, calculation of probabilities, etc. Reciprocal action is thus at once exchange, trade and violent reciprocity. ”29 Real war is thus different from absolute war because it takes into account the dimensions of space and time: location, climate, various “frictions,” fatigue, etc.
In his work, there is attraction to but also distaste for war. Yet he even theorized this back-and-forth movement. Clausewitz thus managed to hold together totalitarian hope and political prudence. One can argue convincingly for the ﬁrst chapter of his treatise as a critique of Hegelian individualism. However, the consequences of the comparison are enormous: Clausewitz glimpsed the essentially reciprocal engine of what Heidegger later called the technological “enframing” of the world, a scramble to keep up that has nothing to do with the Hegelian epiphany of the Spirit.