- In praise of Donald Trump’s foreign policy Bartle Bull, Critic
- Testing the narrative of Prussian decline Ethan Soefje, Age of Revolutions
- Blame the Boomers? Arnold Kling, askblog
- Freedom from the market Henry Farrell, Crooked Timber
The State in education – Part II: Social Warfare
In the article The State in education – Part I: A History, we examined Friedrich Nietzsche’s opinion of the Prussian public school system and his concern when it became the model framework for public schools, both in Germany and in the world. To summarize quickly, the philosopher held that state-funded schooling was an act of social warfare – students, taught to aspire beyond their capabilities, would become resentful and angry, making them susceptible to propaganda and manipulation. Although Nietzsche did not use the term “welfare state” in the educational context, his predicated his denouncement of public education on the idea that it was a form of welfarism and increased state control.
For historical placement, it is important to understand what resources existed for parents pre-public schools. More importantly, it is also important to understand the difference in curricula and their final goals. Before the late 18thcentury, Jean Jacques Rousseau, and the advent of educational “experts,” there were only privately funded schools – many of which were free to those in need – which provided a classical education.
There are two definitions, both equally correct, of “classical education.” The first literally signifies an education based on Latin and Ancient Greek and all the literature in those languages; associated with this definition are skills in music, art, drama, declamation, oratory, and debate, all of which the Romans considered essential to a well-rounded education and which they included as formal subjects in their schools. By the early 19thcentury, this education also carried the expectation that the student could easily acquire most modern European languages since to varying degrees they were all based on the classical languages.
The second definition of “classical education” focuses on the acquisition of a mental toolkit with the goal of enabling the student to think deeply and carefully throughout his life. This system is divided into the trivium and the quadrivium, roughly corresponding to the primary and secondary school levels of the modern system.
As Dr. Peter Lynch of University of Dublin explained,
The organisation of the quadrivium was formalised by Boethius, and this structure endured for more than a millennium. It was the mainstay of the medieval monastic system of education, which had a structure of seven subjects – the seven liberal arts – comprising the quadrivium and the trivium. The trivium was centered on three arts of language: grammar, for ensuring proper structure of language; logic, for arriving at the truth; and rhetoric, for the beautiful use of language. Thus the aim of the trivium was goodness, truth, and beauty.
Dorothy L. Sayers (1893 – 1957), an Oxonian classicist and author, explained in her 1947 essay “The Lost Tools of Learning” that the trivium is the more crucial of the two since it provides all the skills needed to be an independent thinker and learner. In her essay, she also detailed a scheme whereby the modern institutional schools could implement the trivium in place of contemporary curricula. She recognized, though, the unfortunate tendency of 20thcentury society to prefer for “education” to have a concrete banality, with parents focusing on what their children could “do” with a subject.
The quadrivium, though elucidated by Boethius (480 – 524 AD), was based on the writings of the philosopher Proclus (412 – 484 BC), whom the Renaissance men and women relied upon when they incorporated the quadrivium into formal education. The subjects of the quadrivium are: arithmetic, music, geometry, and cosmology (sometimes listed as astronomy). As Dr. Lynch noted, mathematician Morris Klein described these subjects as “pure,” studying as they do, the abstract and the relationship between the concrete and the metaphysical. In philosophical terms, the trivium is aristotelian and the quadrivium is platonic.
Before turning to the subject of Nietzsche’s Cassandra-like predictions and the loss of classical learning in America, we must briefly look at the history of institutional education since it is the primary component of the American version. As Dr. Lynch remarked, the classical education remained alive in the European Catholic monasteries and convents, which acted as an early form of boarding school.
The schools associated with religious houses were open to all, regardless of rank or income, and did not necessitate a commitment to religious life at the end. That said, it was primarily the nobility who took advantage of the monastic and convent schools, more, in all honesty, because the principle of religious sanctuary meant that the children were secure from predation in times of unrest than from any love of learning. Although there was no prestige associated with this type of education, under these conditions, it became a noble prerogative but not necessarily ennobling in itself. Despite aristocratic mamas and papas seeing education as much less important than sanctuary, the result of this symbiotic relationship was that the upper classes really were better educated than the middle and lower ones, laying the foundation for the educational class war that Nietzsche identified in the 1800s.
Let us fast forward past the Renaissance, the Reformation, and the Enlightenment, all of which had profound effects on education, though always within the classical framework, and look at the roots of American public education. The concept of publicly funded education occupied Thomas Jefferson, who initially supported it unilaterally, then opposed it, then compromised (Hegel would be proud) by suggesting that grammar schools might be locally funded and universal but anything beyond that had to be either private or competitive entry, if publicly funded. In general, the Founding Fathers took a laissez-faire view on education, focusing on the aspects of freedom and personal choice. This truly enlightened attitude did not last.
By the 1830s, progressives, including Horace Mann, fell under the spell of the Prussian system. In the 1840s, Mann used his position as Secretary of the (Massachusetts) Board of Education to introduce public schooling. Post-Civil War, in the 1860s, he used his position as a US Congressman to make public schooling compulsory, while homeschooling his own children in a stunning display of “for thee but not for me” hypocrisy. In 1848, as Secretary of the nascent Board of Education, Mann opened his report with these words:
According to the European theory, men are divided into classes, – some to toil, others to seize and enjoy. According to the Massachusetts theory, all are to have an equal chance for earning, and equal security in the enjoyment of what they earn. The latter tends to equality of condition; the former, to the grossest of inequalities. Tried by any Christian standard of morals, or even by any of the better sort of heathen standards, can any one hesitate, for a moment in declaring which of the two will produce the greater amount of human welfare, and which, therefore, is more conformable to the divine will? The European theory is blind to what constitutes the highest glory as well as the highest duty of a State …
The truth is that Mann openly declared that the public school’s purpose is to render control to the state. The awful truth is neatly dressed in a virtue signaling garb that makes reference to religion and God (I challenge anyone to find a single passage in the Bible where God says “go build a public school.”). Buried in this paragraph is one of the major fallacies that afflicts contemporary American society: linking formal education to earning power and social worth. This particular problem we will address in a subsequent article, but it is important to know that promoting this fallacy was a crucial part of the mandate of state-run education.
At the same time as Mann was advocating mass education and social equalization on one side of the Atlantic, on the other side, Nietzsche exposed its flaws:
Let me tell you what I think characterizes the vital and pressing educational and pedagogical questions of today. It seems to me that we need to distinguish between two dominant tendencies in our educational institutions, apparently opposed but equally ruinous in effect and eventually converging in their end results. The first is the drive for the greatest possible expansionand disseminationof education; the other is the drive for the narrowingand weakening of education. For various reasons, education is supposed to reach the widest possible circle – such is the demand of the first tendency. But then the second tendency expects education to give up its own highest, noblest, loftiest claims and content itself with serving some other form of life, for instance, the state (Anti-Education, Lecture I).
The conflation that most concerned Nietzsche was that mass literacy did not equal mass education since the connection between reading and thinking was lost. For him, nothing epitomized this more than newspapers and journalism – “Journalism fulfills its task according to its nature and as its name suggests: as day labour.” Everyone learning to pretend to the laurels of the literate, through simply being able to decipher words on a page, created a societal need for professional intellectual caulkers:
It is in journalism that the two tendencies converge: education’s expansion and its narrowing. The daily newspaper has effectively replaced education, and anyone who still lays claim to culture or education, even a scholar, typically relies on a sticky layer of journalism – a substance as sturdy and permanent as the paper it’s printed on – to grout the gaps between every form of life, every social position, every art, every science, every field. The newspaper epitomizes the goal of today’s education, just as the journalist, servant of the present moment, has taken the place of genius, our salvation from the moment and leader for the ages.
Systemic education was the death of the Renaissance man. It created a strange world where everyone could read but no one was learned. This intellectual world is the United States today.
After Mann forced compulsory education on the American people, the literacy rate, previously rising, declined, an event which occurred in Europe as well when Great Britain and France followed Germany’s lead. When angry parents, appalled at the poor quality of the new “free” education, withdrew their children to place them in private schools, Mann launched a media war against them, branding them un-American elitists and/or social malingerers and starting a social shouting match that continues to the present. Discovering that parents, naturally, disregarded name-calling when their children’s future was at stake, the progressives brought the state apparatus in the form of taxation to bear.
Today, the United States ranks in the middle percentiles in education internationally. The nation is behind all of east Asia, even very poor countries like Vietnam, and most of Europe, including poor Eastern European countries. According to the report, over 40% of American high school seniors rate “below basic” for science and mathematics, which by extension indicates an inability to read and reason adequately (both subjects are more tests of those two skills than anything else at that level). Yet the nation houses the greatest number of elite universities and institutions of higher education in the world. The American people have known since the early 20thcentury that public school graduates could not enter these institutions and thrive – Sinclair Lewis’ book Babbitt describes beautifully the dichotomy existing between 1920s middle-America and the push for an elite education – yet only now has the public decided that this is a problem, but only on superficial grounds. No one is interested in discussing the foundational flaws that result in American students lagging behind their European and Asian counterparts.
We are aware through personal experience that the skills of the seven liberal arts of the trivium and quadrivium are gone. We can cry in vain after the American reading public, which, before the advent of public schools and their version of literacy, created one of the first best seller phenomena with James Fenimore Cooper and later devoured the works of Edgar Allen Poe – during his life writing high literature was lucrative. Just as extinct is the British public that devoured Jane Austen with such an insatiable hunger that she could not keep up. The people whose appetite induced Charles Dickens to exploit it with publishing deals that paid him by the word are gone; for that matter, the ability of the reading public to recognize and delight in Dickens’ colorful language and skillful use of words is moribund – alas the trivium! The rage for reading and, by extension, autodidacticism in Britain reached such a pitch that, in the words of a Mises Institute commentator,“England eventually passed a paper tax [raising the cost of books] to quell a public the leaders felt was too smart.” A public too interested in books is not a contemporary problem.
In his inaugural speech, President Donald Trump described the public school system as having “failed so many of our beautiful young people.” In context, the sentence implied that the public school is supposed to turn out competitive, educated smart people. There is a question to this statement, though: Is it really a failure if a system cannot accomplish that which it was never designed to do? On the contrary, if one takes Mann’s opening report as a plan of action, the American public school has succeeded fantastically. Now everyone is equal in mediocrity and lack of knowledge. One of its missions has not been achieved: forcible creation of a classless society. We will examine the causes of this failure next since it relates to Nietzsche’s predictions of unhappiness for those who believed in state-mandated educational equality.
The State in education – Part I: A History
In Beyond Good and Evil, written after breaking with composer Richard Wagner and subsequently rejecting hyper-nationalism, Friedrich Nietzsche proposed the existence of a group of people who cannot abide to see others successful or happy. Appropriately, he dubbed these people and their attitude “ressentiment,” or “resentment” in French. His profile of the resentful is most unkind, bordering on the snobbish – though Nietzsche had very little personal cause to feel superior (he was part of the minor nobility but always insisted that, due to his father’s premature death and his mother’s lack of connections, his legal rank was never of much benefit to him). Insanely proud of his classical education and remarkable, even for that time, fluency in Ancient Greek and Latin, the philosopher latched onto these languages as symbolic variables in his descriptions of society and its woes.
Much like the French philosopher Simone de Beauvoir who, a century later, attempted to prove that history was made by socio-cultural gender dynamics (Le deuxième sexe), Nietzsche proposed that all of (European) history since the fall of the Roman Empire was a battle between the cosmopolitan, classically-educated aristocracy and the technician, parochial lower classes. Unlike de Beauvoir who saw the world as oppressor-oppressed, the German believed that the lower orders, motivated by jealousy and feelings of exclusion, tried to pull their superiors down, creating a peculiar situation in which those who believed themselves the oppressed engaged in oppressive behavior.
As evidence of his theory, Nietzsche suggested in The Genealogy of Morals that the Protestant Reformation was the ultimate achievement of the resentful classes; functionaries, unable to understand the Latin of the Roman liturgy, read the writings of the ancient and medieval philosophers, or participate meaningfully in the conversations and society of the Renaissance, responded by turning the Church into the personification of all they hated – not unlike a voodoo doll – and then ousted it from their lives and countries. At least, this is what Nietzsche thought had occurred, adding that the cloddish nationalism that he had rejected would not have been possible without first banishing the Catholic Church and the refinement it introduced through fostering Latin, Greek, and Classical literature and philosophy.
On the practical plane, Nietzsche’s primary concern, post-Wagner, was the advent of Prussian hegemony and the loss of autonomy among the German member states. Before his friendship with Wagner, Nietzsche gave a lecture series on education which he intended to collect and publish as a book. The book never materialized [until 2016, when the Paul Reitter compiled the notes and lecture transcripts into book form under the title Anti-Education], but the philosopher did write a preface that he gifted to Cosima Wagner under the title “Five Prefaces to Five Unwritten Books,” which helped precipitate the quarrel since Nietzsche signaled clearly that he rejected the Wagnerian philosophy of the innate nobility of the (German) savage.
Much of Anti-Education is harsh and unyielding, moreover because there is much in it that is true. In it, one can see the early kernels of Nietzsche’s identification of ressentiment and the genesis of ideas concerning individuality and nobility that he returned to later in life. There is also much that is applicable today.
Why does the state need such a surplus of educational institutions and teachers? Why promote popular enlightenment on such scale? Because the genuine German spirit [that of the Renaissance princes] is so hated – because they fear the aristocratic nature of true education and culture – because they are determined to drive the few that are great into self-imposed exile, so that a pretension of culture can be implanted and cultivated in the many – because they want to avoid the hard and rigorous discipline of the great leader, and convince the masses that they can find the guiding path for themselves … under the guiding star of the state! Now that is something new: the state as the guiding star of culture!
Nietzsche wrote / spoke this on the takeover by the state of the education system, also known as the Prussian public school system, which “reformer” Horace Mann promptly imported to the United States. The false promise of public education, as Nietzsche saw it, was that state schools claimed the laurels and legitimacy of private gymnasia through deceit – speaking to a university audience, he expected everyone to know that pre-state control, there were two types of secondary schools: gymnasium, where the student received a classical education and prepared to enter university, and realschule, where the student learned the three Rs, along with some science, and entered the workforce immediately after graduation. Nietzsche claimed that while the gymnasium curriculum needed a significant overhaul, the only products of the realschule were conformity, obedience, and an inflated sense of achievement. Hence, he believed, when the government took over the education system, officials chose to model the public school on the old realschule, while claiming that graduates had the knowledge and skills of the gymnasium.
It is important to note at this juncture that Nietzsche bore a very visceral hatred of the Prussians in general and of Otto von Bismarck in particular. Viewing the former as unintelligent clods whose threat lay in their stupidity, the philosopher deemed the latter and his eponymous Bismarckian welfare state a greater threat to personal freedom. From 1888 until his nervous breakdown and descent into madness in 1899, Nietzsche called for the trial of Bismarck for treason, along with the removal of Kaiser Wilhelm II, in a sequence of letters and essays which his sister and executors suppressed, both to accommodate their own agendas and to avoid the attention of the censors.
The treason of Bismarck lay in his creation of a nation whose people were unwittingly dependent on the state. The state provided education during infancy and a pension in old age. As Nietzsche correctly saw, when the state controls the beginning of the pipeline and the end, everyone is in its employ. As he also foretold, the situation would end in violence (for Germany specifically; hence his interest in preempting war by removing its figurehead king) and heartbreak for those who placed their faith in the anti-individualistic state.
At a very fundamental level, Nietzsche believed that the public school system, with is inadequate education and contempt for classical learning and languages, was a conspiracy designed to drive a wedge among the social classes, enabling the state to increase control in the ensuing vacuum. The other aspect he identified was the use of public opinion to strip the individual of drive or thirst for a better life through a mixture of flattery and subversion of ambition. The outcome would be war and resentment, he predicted, for any country foolish enough to have faith in the Prussian system. Next week, we will examine whether Nietzsche’s predictions have come true in modern American education.
Auftragstaktik: Decentralization in military command
Many 20th century theorists who advocated central planning and control (from Gaetano Mosca to Carl Landauer, and hearkening back to Plato’s Republic) drew a direct analogy between economic control and military command, envisioning a perfectly functioning state in which the citizens mimic the hard work and obedience of soldiers. This analogy did not remain theoretical: the regimes of Mussolini, Hitler, and Lenin all attempted to model economies along military principles. [Note: this is related to William James’ persuasion tactic of “The Moral Equivalent of War” that many leaders have since used to garner public support for their use of government intervention in economic crises from Great Depression to the energy crisis to the 2012 State of the Union, though one matches the organizing methods of war to central planning and the other matches the moral commitment of war to intervention, but I digress.] The underlying argument of the “central economic planning along military principles” was that the actions of citizens would be more efficient and harmonious under direction of a scientific, educated hierarchy with highly centralized decision-making than if they were allowed to do whatever they wanted. Wouldn’t an army, if it did not have rigid hierarchies, discipline, and central decision-making, these theorists argued, completely fall apart and be unable to function coherently? Do we want our economy to be the peacetime equivalent of an undisciplined throng (I’m looking at you, Zulus at Rorke’s Drift) while our enemies gain organizational superiority (the Brits had at Rorke’s Drift)? While economists would probably point out the many problems with the analogy (different sets of goals of the two systems, the principled benefits of individual liberty, etc.), I would like to put these valid concerns aside for a moment and take the question at face value. Do military principles support the idea that individual decision-making is inferior to central control? Historical evidence from Alexander the Great to the US Marine Corps suggests a major counter to this assertion, in the form of Auftragstaktik.
Auftragstaktik was developed as a military doctrine by the Prussians following their losses to Napoleon, when they realized they needed a systematic way to overcome brilliant commanders. The idea that developed, the brainchild of Helmuth von Moltke, was that the traditional use of strict military hierarchy and central strategic control may not be as effective as giving only the general mission-based, strategic goals that truly necessitated central involvement to well-trained officers who were operating on the front, who would then have the flexibility and independence to make tactical decisions without consulting central commanders (or paperwork). Auftragstaktik largely lay dormant during World War I, but literally burst onto the scene as the method of command that allowed (along with the integration of infantry with tanks and other military technology) the swift success of the German blitzkrieg in World War II. This showed a stark difference in outcome between German and Allied command strategies, with the French expecting a defensive war and the Brits adhering faithfully and destructively to the centralized model. The Americans, when they saw that most bold tactical maneuvers happened without or even against orders, and that the commanders other than Patton generally met with slow progress, adopted the Auftragstaktik model. [Notably, this also allowed the Germans greater adaptiveness and ability when their generals died–should I make a bad analogy to Schumpeter’s creative destruction?] These methods may not even seem foreign to modern soldiers or veterans, as it is still actively promoted by the US Marine Corps.
All of this is well known to modern military historians and leaders: John Nelson makes an excellent case for its ongoing utility, and the excellent suggestion has also been made that its principles of decentralization, adaptability, independence, and lack of paperwork would probably be useful in reforming non-military bureaucracy. It has already been used and advocated in business, and its allowance for creativity, innovation, and reactiveness to ongoing complications gives new companies an advantage over ossified and bureaucratic ones (I am reminded of the last chapter of Parkinson’s Law, which roughly states that once an organization has purpose-built rather than adapted buildings it has become useless). However, I want to throw in my two cents by examining pre-Prussian applications of Auftragstaktik, in part to show that the advantages of decentralization are not limited to certain contexts, and in part because they give valuable insight into the impact of social structures on military ability and vice versa.
Alexander the Great: Alexander was not just given exemplary training by his father, he also inherited an impressive military machine. The Macedonians had been honed by the conquest of neighboring Illyria, Thrace, and Paeonia, and the addition of Thessalian cavalry and Greek allies in the Sacred Wars. However, as a UNC ancient historian found, the most notable innovations of the Macedonians were their new siege technologies (which allowed a swifter war–one could say, a blitzkrieg–compared to earlier invasions of Persia) and their officer corps. This officer corps, made up of the king’s “companions,” was well trained in combined-arms hoplite and cavalry maneuvers, and during multiple portions of his campaign (especially in Anatolia and Bactria) operated as leaders of independent units that could cover a great deal more territory than one army. In set battles, the Macedonians showed a high degree of maneuverability, with oblique advances, effective use of reserves, and well-timed cavalry strikes into gaps in enemy formations, all of which depended on the delegation of tactical decision-making. This contrasted with the Persians, who followed standards into battle without organized ranks and files, and the Greek hoplites, whose phalanx depended mostly on cohesion and group action and therefore lacked flexibility. [Also, fun fact, the Macedonians had the only army in recorded history in which bodies of troops were identified systematically by the name of their leader. This promoted camaraderie and likely indicates that, long-term, the soldiers became used to the tactical independence and decision-making of that individual. Imagine dozens of Rogers’ Rangers.]
The Roman legion: As with any great empire, the Macedonians spread through their military innovations, but then ossified in technique over the next 150 years. When the Romans first faced a major Hellenistic general, Pyrrhus, they had already developed the principles of the system that would defeat the Macedonian army: the legion. In the early Roman legion, two centuries were combined into a maniple, and maniples were grouped into cohorts, allowing for detachment and independent command of differing group sizes. Crucially, centurions maintained discipline and the flexible but coordinated Roman formations, and military tribunes were given tactical control of groups both during and between battles. The flexibility of the Roman maniples was shown at the Battle of Cynoscephalae, in which the Macedonian phalanx–which had frontal superiority through its use of the sarissa and cohesion but little maneuverability–became disorganized on rough ground and was cut to pieces on one flank by the more mobile and individually capable Roman legionaries, This (as well as many battles in the Macedonian and Syrian Wars proved) showed the value of flexibility and individual action in a disciplined force, but where was the Auftragstaktik? At Cynoscephalae, after defeating one flank, the Romans on that flank dispersed to loot the Macedonian camp. In antiquity, this generally resulted in those troops becoming ineffective as a fighting force, and many a battle was lost because of pre-emptive looting. However, in this case, an unnamed tribune–to whom the duty of tactical decisions had been delegated–reorganized these looters and brought them to attack the rear of the other Macedonian flank, which had been winning. This resulted in a crushing victory and contributed to he Roman conquest of Greece. Decentralized control was also a hallmark of Julius Caesar himself, who frequently sent several cohorts on independent campaigns in Gaul under subordinates such as Titus Labienus, allowing him to conquer the much more numerous Gauls through local superiority, lack of Gallic unity, and organization. Also, at the climactic Battle of Alesia, Caesar used small, mobile reserve units with a great deal of tactical independence to hold over 20 km of wooden walls against a huge besieging force.
The Vikings: I do not mean to generalize about Vikings (who could be of many nations–the term just means “raider”) when they do not have a united culture, but in their very diversity of method and origin, they demonstrate the effectiveness of individualism and decentralization. Despite being organized mostly based on ship-crews led by jarls, with central leadership only when won by force or chosen by necessity, Scandinavian longboatmen and warriors exerted their power from Svalbard to Constantinople to Sicily to Iceland and North America from the 8th to 12th centuries. The social organization of Scandinavia may have been the most free (in terms of individual will to do whatever one wants–including, unfortunately, slaughter, but also some surprisingly progressive women’s rights to decisions) in recorded history, and this was on display in the famous invasion of the Great Heathen Army. With as few as 3,500 farmer-raiders and 100 longboats to start, the legendary sons of Ragnar Lothbrok and the Danish invaders, with jarls as the major decision-makers of both strategic and tactical matters for their crews, won a series of impressive battles over 20 years (described in fascinating, if historical-fiction, detail in the wonderful book series and now TV series The Last Kingdom), almost never matching the number of combatants of their opponents, and took over half of England. The terror and military might associated with the Vikings in the memories of Western historians is a product of the completely decentralized, nearly anarchic methods of Scandinavian raiders.
The Mongols: You should be sensing a trend here: cultures that fostered lifelong training and discipline (and expertise in siege engineering, which seems to have correlated with the tactics I describe, as the Macedonians, Romans, and Mongols were each the most advanced siege engineers of their respective eras) tended to have more trust in well-trained subordinates. This brought them great military success and also makes them excellent examples of proto-Auftragstaktik. The Mongols not only had similar mission-oriented commands and tactical independence, but they also had two other aspects of their military that made them highly effective over an enormous territory: their favored style of horse-archer skirmishing gave natural flexibility and their clan organization allowed for many independently-operating forces stretching from Poland to Egypt to Manchuria. The Mongols, like the Romans, demonstrate how a force can have training/discipline without sacrificing the advantages based on tactical independence, and the two should never be mixed up!
The Americans in the French and Indian War and the Revolutionary War: Though this is certainly a more limited example, there were several units that performed far better than others among the Continentals. The aforementioned Rogers’ Rangers operated as a semi-autonomous attachment to regular forces during the French and Indian War, and were known for their mobility, individual experience and ability, and tactical independence in long-range, mission-oriented reconnaissance and ambushes. This use of savvy, experienced woodsman in a semi-autonomous role was so effective that the ranger corps was expanded, and similar tactical independence, decentralized command, and maneuverability were championed by the Green Mountain Boys, the heroes of Ticonderoga. Morgan’s Rifles used similar experience and semi-autonomous flexibility to help win the crucial battles of Saratoga and Cowpens, which allowed the nascent Continental resistance to survive and thrive in the North outside of coastal cities and to capture much of the South, respectively. The forces of Francis Marion also used proto-guerrilla tactics with decentralized command and outperformed the regulars of Horatio Gates. Given the string of unsuccessful set-piece battles fought by General Washington and his more conventional subordinates, the Continentals depended on irregulars and unconventional warfare to survive and gain victories outside of major ports. These victories (especially Saratoga and Cowpens) cut off the British from the interior and forced the British into stationary posts in a few cities–notably Yorktown–where Washington and the French could siege them into submission. This may be comparable to the Spanish and Portuguese in the Peninsular War, but I know less about their organization, so I will leave the connection between Auftragstaktik and early guerrilla warfare to a better informed commenter.
These examples hopefully bolster the empirical support for the idea that military success has often been based, at least in part, on radically decentralizing tactical control, and trusting individual, front-line commanders to make mission-oriented decisions more effectively than a bureaucracy could. There are certainly many more, and feel free to suggest examples in the comments, but these are my favorites and probably the most influential. This evidence should cause a health skepticism toward argument for central control on the basis of the efficiency or effectiveness demonstrated in military central planning. Given the development of new military technologies and methods of campaign (especially guerilla and “lone wolf” attacks, which show a great deal of decentralized decision-making) and the increasing tendency since 2008 to revert toward ideas of central economic planning, we are likely to get a lot of new evidence about both sides of this fascinating analogy.
Myths of Sovereignty and British Isolation XVI, Britain’s Significant Others: France and Germany (1)
Moving on from the narrative of British history concluded in the last post, some thoughts about the way that Britain has existed as a European nation in comparison with other nations, mostly Germany and France. Britain has been defining itself in comparison with these two, in more or less friendly ways since Germany emerged as a modern unified state in 1871. The comparisons with France go back further, as has been partly explored in the narrative posts from Æthelred II’s (the Unready) marriage to a French princess to the Tudor loss of Calais.
The attitude to Germany has been coloured by the pre-1870 Prussian monarchy which became the imperial family of Germany, while retaining the Prussian royal title, in 1871. Even the Prussian monarchy, though, is new compared with the French state. The Prussian kingdom only goes back to 1701, as an elevated form of the Margravate of Brandenburg in which the Hohenzollern family had been the Margraves since 1415, and even that is rather recent compared with the beginning of the history of France. Anyway, we cannot think of Brandenburg-Prussia as a pre-formation of the German state until the early nineteenth century when it took lands on the Rhineland and emerged as the joint leading power in Germany, along, with Austria, after the European settlement at the end of the Napoleonic wars.
It is not entirely clear when we can date the beginning of the French state, since the earliest form, or preformation, of it was the Frankish kings who became rulers of some part of what is now France in the fifth century with the collapse of Roman rule in what had been Gaul. The Franks were German and the sense that the aristocracy of France had a different national origin from the common people lingered into the nineteenth century. It is only in the ninth century that Old French emerges as a written language of state business while the title of King of the Franks was separated from that of the dominant ruler of Germany, holding the title of Emperor of the Romans since the Frankish king Charlemagne was crowned by the Pope in 800.
The official title King of France only stated to replace King of the Franks in the late twelfth century, but it is safe to say that something like a swell defined the French state with a very broadly defined sense of shared culture between king and French speaking subjects goes back to the ninth century, after a preformation going back to the fifth century. Of course it should be remembered in relation to that it was only in the nineteenth century that a shared mass competence in the French of Paris prevailed across France including communities which were historically Basque, Flemish, Breton, German, Italian and Occitan (southern versions of French including Povençal), though a linguistic unity of the educated goes back much further.
One aspect of the sketches of French and German history above, is that the history of the dominant power in western Europe is often the history of France and Germany in various sometimes overlapping forms. This continues into the European Union which is at its heart a Franco-German union and that can be seen in the Euro which comes out of the French belief that it could import German economic success and discipline through a common currency, as well as the belief that it could mitigate German influence in Europe after post-Cold War unification though a shared monetary mechanism. One problem with British membership, maybe the most important, is a lack of interest in the French and German belief in a shared destiny best managed by some pooled sovereignty in a unified Europe, largely if not entirely consisting of countries strongly influenced in their history by contacts with France and Germany.
The most important issue in this post, though, is that France has a history as old and as grandiose as that of Britain, in fact preceding the unified British state history of England and Scotland only going back to 1603. The reason for emphasising this is the British sovereigntist-Eurosceptic tendency to regard France, like all European nations other than Britain in their view, as somehow less proud of their nationality, less patriotic, and less real as nations than Britain.
Really this is preposterous nonsense, and it should not be said that all British eurosceptics hold to this view, but it is hard to imagine the Eurosceptic current existing in Britain without this aspect of its culture, and hard to imagine even many of the more fastidious Eurosceptics do not believe this in their guts. The apparent willingness of France to share sovereignty with Germany in the EU even when Germany has become clearly the dominant EU country may to some degree explain this, but does not justify it.
More on this in the next post
Myths of Sovereignty and British Isolation, VI. From the 1832 Reform Act to World War One
In this post, a look at comparative growth of democracy in Europe along with Britain’s role in World War One and subsequent European diplomacy.
Britain made some progress towards extending voting rights beyond a very tiny minority in the Reform Act of 1832, which was also a law to make constituency distribution relate to the population of the time, particularly the expansion of the urban population, abolish constituencies of a few voters where the MP was in practice appointed by the local dominant landlord and even out a very inconsistent voting system, reducing the number of people who could vote in at least one case. The overall right to vote was extended from about 5 per cent to about 20 per cent of the population, which did mark a genuine shift of power from the aristocracy and put Britain in a good place in terms of comparative voting rights by the standards of the time. Nevertheless, there was working class disappointment expressed in the Chartist movement which mobilised mass support, but was ignored.
The next major change came in the 1867 Reform Act, which did not introduce universal male suffrage, but did extend voting rights to a significant part of the urban working class. Universal male suffrage at the age of twenty-one did not come until after World War One, alongside suffrage at thirty for women, followed a few years later by voting rights at twenty-one for all women as well as all men. Denmark and Switzerland introduced universal male suffrage with meaningful pluralistic elections in 1848. France reverted to the lost revolutionary republican idea of universal male suffrage, though the meaning of elections was highly constrained by the rise of Louis-Napoleon Bonaparte to the presidency, which he transformed into the role of Emperor. Prussia, while reserving a powers to the monarchy and preserving the power of the aristocracy through a weighting of the electoral system to the highest tax payers, did introduce universal male suffrage in 1849.
The 1867 Reform Act in Britain still left it behind these countries, particularly as France became a pluralist democracy after 1870 and a unified Germany appeared in the same year (the events are linked by the Franco-Prussian war of 1870) with universal suffrage, but the same weighting towards the upper class within the Kingdom of Prussia, the largest and most powerful part of the new German Empire, which had a distinct and dominant status within the Empire. As we can see, discussion of the comparative growth of the suffrage and political pluralism soon gets into very complicated details, which also include questions of how much power elected bodies had in relation to hereditary monarchs, so that is the end of the examples.
Anyway, the general pattern is that though Britain was ahead of just about all of Europe outside Switzerland in giving power to elected institutions, there is nothing special or exemplary about the spread of voting rights in Britain. In the nineteenth century it was certainly republics, just Switzerland then France, which established the best situations, which certainly challenges any idea of a special virtue in the British combination of monarchy and parliament. The exemplary monarchical state was Denmark rather than Britain.
Moving onto the First World War, as has already been shown, British entry was not a re-entry into European politics after a complete absence after the Battle of Waterloo. Britain was constantly engaged in European affairs and would not have entered the Great War, if it had not been concerned enough with European politics to establish alliances and have a strong view about German armies invading France and neutral Belgium.
Who to blame for World War One and the question of whether Britain should have taken part are rather divisive questions across political distinctions, so it is difficult to talk about a unified sovereigntist Eurosceptic narrative here, or indeed any political tendency, however defined, having a unified narrative. So it can at least be said that World War One does not add to any claim to the innate superiority of Britain and if Britain was right to intervene, that cannot make it more morally admirable than France and Belgium. The intervention right or wrong certainly reflected British views of its own interests in keeping northwestern Europe, the land mass facing it across the seas, out of the control of a hegemonic European power
It can at least be said that even for those who think on balance Britain was right to come to the full aid of France and Belgium, the continuation of the naval blockade of Germany, part the armistice which ended the war into 1919 was a horrifying policy of suffering imposed on an already defeated and impoverished German population, depriving Britain of any claim to rise morally above the other European powers. In any case there is no denying that Britain was involved in European politics during the War and after in the Paris peace treaties, the revision of the Treaty of Sèvres, signed with the Ottoman Empire, in the Treaty of Lausanne signed with the Republic of Turkey in 1926.
Next post, World War II
Another Liberty Canon: Nietzsche
The political interpretation of Friedrich Nietzsche (1844-1900) is a constantly fraught issue. Amongst other things he has been taken as an anti- or non-political thinker and as responsible for the worst aspects of German politics in the twentieth century. However, that latter view is not supported by any Nietzsche scholars.
The reasons for that include his opposition to the anti-Semites of his time (after a youthful leaning in that direction with regard to culture rather than race) and his opposition to the militarist-statist-nationalist aspects of Prussian and German politics in his time, again after early leanings towards culturally oriented nationalism. The tendency to put culture above the state and take it as something of a replacement for politics was constant.
The anti-politics is itself not incompatible with some kinds of libertarian and classical liberal thinking, though in Nietzsche’s case it goes along with a constant inclination to talk about power, the state, and other politically charged issues. He was stateless for most of adult life, as he had to renounce Prussian citizenship to take up a Professorship in Basel, Switzerland in 1869, not long before the King of Prussia became the Emperor of a newly unified Germany, dominated by Prussia. Nietzsche himself was in any case from a part of Saxony, annexed by Prussia early in the nineteenth century.
In any case, Nietzsche did not present himself as a Saxon or a Prussian after leaving Germany and only lived in Germany after 1889, when he was incapacitated by paralysis, now generally believed to the the result of a brain tumour, and was looked after by his mother and sister. Nietzsche did not have any citizenship after moving to Basel and though it was easier to travel round Europe in those days without a state issued passport, it is still a remarkable position.
Nietzsche was not completely free of racist assumptions, but hardly to a degree at all unusual for his time, and he did not see race as a suitable basis for analysing the Europe of his time, since he thought races had become completely mingled in antiquity. He was inclined towards various forms of elitism, sometimes in a quite extreme way as when he claimed admiration for the Indian caste system, though in a very brief provocative way.
On the whole his elitism was devoted towards the self-creation of an individuality of great strength, great plural possibilities and the capacity to unify those possibilities in creation and in a creatively lived life. He had anxieties about mass culture and the rise of democracy, but there is not much to separate his substantive concerns from the general concerns of liberals of the nineteenth century, as in Alexis de Tocqueville’s analysis of the ‘tyranny of the majority’ and democratic mediocrity in culture in Democracy in America.
Nietzsche is sometimes referred to as the definitive anti-liberal, but a lot of this rests on associating liberalism with egalitarian (i.e. left, progressivist) liberalism. If we look at the classical liberals from Locke to Mill (who is a bit transitional between the two broad liberal approaches), we of course see that egalitarianism at least with regard to distribution of income and property, is not a central goal. There is growing interest in expanding legal and political equality beyond an aristocratic elite to the population as a whole, and criticism of aristocratic, monarchical, guild, and merchant-financial wealth where linked to political-monopolistic-protectionist privileges.
Nietzsche regards threats to personal, intellectual and cultural excellence as a possible outcome of democracy, but is also critical of the traditional state, referring to it sometimes as monstrous, and allows for the possibility of it becoming much reduced through transferring functions to the private economy. He was concerned that liberalism might betray liberty by building institutions which constrain the original liberal ideas. So he was not a complete critic of liberalism, but rather sets out ideals of self-development and individual flouring which are likely to be constrained by the state.
Though he mentions the possibility of replacing state functions with private economic activity, he was critical of commercial spirit. He feared that commercial orientation tends to reduce individual capacities, because of the ways in which it leads to individuals concerning themselves with the wants of other individuals. For most pro-liberty people, this is Nietzsche accurately identifying something good about capitalism and then rejecting it, which does at least leave Nietzsche as a good analyst.
Beyond this though, Nietzsche who never advocates a socialist economy or a return to pre-capitalist economics, is doing something similar to his criticism of liberal political institutions. He is showing that liberal commercial society both sets up an ideal of strong individuality, which it needs and then undermines it through the constraints of economic life. So the reason for a critical attitude towards capitalism is recognition of the tension between the kind of individuality produced by earlier societies which revolves around struggling with nature for survival and often wars with other states, and the kind of individuality produced by working to provide more than the mere means of survival for others in societies based round rising economic prosperity.
This tension was recognised by classical liberal thinkers like Adam Smith and Wilhelm von Humboldt. Nietzsche takes further the concern that individualism requires an individual self-directed struggle for increased physical and psychological capacities, and that the culture of commercial society produces an economic elite that seems hardly distinguished from the mass in its personal style and culture, so fails to provide any example of greatness and excellence in these respects.
A classical style liberal of the twentieth century, Joseph Schumpeter (most famous as author of Capitalism, Socialism and Democracy, 1942), argued that individualistic capitalism tends to undermine itself through the creation of corporate bureaucracies, where commercial constraints may become separate from much decision making, and where individual creativity is stifled. Many liberty oriented thinkers have noted the tendency of capitalists to undermine capitalism by seeking a privileged relation with the state, so accepting the mediocrity of state imposed uniformity.
Nietzsche was hyperbolic and expressive and little informed about economics, but the hyperbole has a precise aim in drawing our attention to problems, and Nietzsche’s cultural capacities (including a strong interest in natural sciences) made him sensitive to some features of capitalist and democratic societies, which need to be counteracted if excellence is to flourish.
If one thinks that liberty merely, only, and purely means lack of state constraint, Nietzsche’s thoughts may not seem so meaningful. However, if we see liberty as including not only restraints on state power, but the value of individual pursuit of excellence for its own sake and to produce individuals who are not conformist and state-centered, then Nietzsche must be one of the great thinkers about liberty.
As with Kierkegaard, it is difficult to recommend a single major Nietzsche text on political thought. On the Genealogy of Morality tends to be the starting point for discussion of his political ideas, but covers many other topics, and Human, All Too Human contains his thoughts on the possibility of a reduced state in a commercial society. Untimely Meditations, Dawn, Thus Spoke Zarathustra, Beyond Good and Evil, Twilight of the Idols, The Anti-Christ, Birth of Tragedy, Ecce Homo, and The Gay Science are the other books of Nietzsche, and all contain passages discussed by commentators on Nietzsche and politics.
Karl Marx and Special Interests
[Note: this is an old musing of mine written back in May of 2011. I hope it is still as fresh today as it was back then.]
Karl Marx’s economic theories have long been disproved (theoretically as soon as they came out, and practically with the fall of the Berlin Wall), and tens, if not hundreds, of thousands of individuals have perished under communist regimes. People were either murdered, “relocated”, or starved to death through the attempts of Marx’s acolytes to remake man in their image.
Despite this horrific record, his theories continue to persist throughout modern political discourse. In the United States his myths are still promoted in the academy and among the hard Left, but very few take them seriously (unfortunately). However, in much of the rest of the world his ideas are still prevalent in everyday political action. In order to go about showing you why this is may be the case, I am going to switch from Marxist economic theory (the labor theory of value is so out of step with reality and public discourse that I feel it is unnecessary to debunk it here) to Marxist political theory.
In fleshing out Marx’s political thought, I hope to show my loyal readers (all two of you) a couple of things: 1) that Marx’s ideas on political organization were nothing new (in fact Marxist thought on political organization is actually very old), and 2) that although Marxist ideas on political organization are not taken seriously by most Americans, the few who do take them seriously are very smart people in very high places. Failure to recognize the subtle exposition of Marx’s political thought in public discourse could lead to dangerous consequences if we are not more aware of what it is that Marxists are attempting to destroy and what it is that they are attempting to replace it with. Continue reading