fully, the enemy must be disarmed, and disarmament becomes therefore the immediate object of hostilities in theory. It takes the place of the final object, and puts it aside as something we can eliminate from our calculations.
3. UTMOST USE OF FORCE.
Now, philanthropists may easily imagine there is a skilful method of disarming and overcoming an enemy without great bloodshed, and that this is the proper tendency of the Art of War. However plausible this may appear, still it is an error which must be extirpated; for in such dangerous things as War, the errors which proceed from a spirit of benevolence are the worst. As the use of physical power to the utmost extent by no means excludes the co-operation of the intelligence, it follows that he who uses force unsparingly, without reference to the bloodshed involved, must obtain a superiority if his adversary uses less vigour in its application. The former then dictates the law to the latter, and both proceed to extremities to which the only limitations are those imposed by the amount of counter-acting force on each side.
This is the way in which the matter must be viewed and it is to no purpose, it is even against one’s own interest, to turn away from the consideration of the real nature of the affair because the horror of its elements excites repugnance.
If the Wars of civilised people are less cruel and destructive than those of savages, the difference arises from the social condition both of States in themselves and in their relations to each other. Out of this social condition and its relations War arises, and by it War is subjected to conditions, is controlled and modified. But these things do not belong to War itself; they are only given conditions; and to introduce into the philosophy of War itself a principle of moderation would be an absurdity.