By Clausewitz, Carl von; Girard, René; Girard, René; Girard, Rene; Clausewitz, Carl von; Chantre, Benoît
In Battling to the tip 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 might constrain war.
Clausewitz, a firsthand witness to the Napoleonic Wars, understood the character of contemporary struggle. 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 interested witness of history's acceleration. Haunted by way of the French-German clash, Clausewitz clarifies greater than a person else the advance that might ravage Europe. Battling to the top pushes apart the taboo that forestalls us from since the apocalypse has started. Human violence is escaping our regulate; this day it threatens the whole planet.
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Additional resources for Battling to the end : conversations with Benoît Chantre
RG: They could be considered the two greatest thinkers on war. There is thus from Jena to Berlin, and around Napoleon, the strange conjunction of two apocalypses, one warlike and the other philosophical. It is very curious, but all related to the period: Hegel and Clausewitz were not alone. Schelling and Fichte were also there . . and they were all watching Napoleon. 11 Later, we will come back to Schlegel and also to his relationship with Germaine de Staël. In Romanticism, there is an excessive belief in individual autonomy, but it is also a necessary stage that has to be passed through in order to understand resentment, reciprocity and the law of the duel.
This is the effort we have to make to discover what violence is all about. This is why there is an anthropological interpretation of original sin: original sin is vengeance, never-ending vengeance. It begins with the murder of the rival. Religion is what enables us to live with original sin, which is why a society without religion will destroy itself. Vengeance does not exist among animals; they never place themselves in such danger. Only the conjunction of intelligence and violence makes it possible to speak of original sin and it justiﬁes the idea of a real difference between animals and humans.
Hegelian rationalism thus attempts to ward off dialectic and bring reason out from behind its mirages of omnipotence. He borrowed reconciliation from Christianity; reconciliation is the only thing that can circumvent abstraction and bring salvation and peace to humanity. However, what Hegel did not see, and this is where I come to your question, is that the oscillation of contradictory positions, which become equivalent, can very well go to extremes. Adversaries can very well become hostile, and alternation can lead to reciprocity.