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四個關於一次世界大戰的錯誤看法 – M. Harrison
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Four Things We Get Wrong About World War I          

 

Mark Harrison, 04/05/14

 

Most wars are rich in tales of agency and decision. Yet many tales of the Great War are told otherwise. The dominant narrative tells us that we were passive victims of an irrational disaster. Everything that happened was done to us; we scarcely know by whom.

 

Perceptions of the Great War continue to resonate in today’s world of international politics and policy. Most obviously, does China’s rise show a parallel with Germany’s a century ago? Will China, unlike Germany, remain peaceful?

 

The myths of the Great War challenge the skills of both historians and economists. Historians face the challenge of preserving and extending the record and contesting its interpretation – especially when reasonable people differ over the meaning. If anything challenges the economist, it is surely persistence in behaviour that is both costly and apparently futile or self-defeating.

 

So what does a close look at the Great War show us? Contrary to the prevailing narrative, it reveals a story full of foresight, intention, calculation, and causation. Some consequences that are commonly thought to have been unintended were considered beforehand and fully discounted; others were not consequences at all.

 

Sleepwalking into war

 

It is still widely thought that the Great Powers stumbled into war by mistake, because of some failure of calculation, coordination or communication. National leaders were trapped into actions they did not intend by commercial interests, the demands of the mob, and alliance commitments.

 

In fact, the key decisions that launched the Great War were highly calculated with clear foresight of the possible wider costs and consequences.

 

Assigning “blame” isn’t the main issue here: the key question is less moral than empirical. The economist’s standard model of strategic interaction demands evidence of individual agency (rather than of unconscious collective drives), of unbiased “rationalexpectations, and of backward induction of one’s own best choice based on the expected best choice of the adversary. It is a myth that such calculations were absent from the decision for war.

 

No one was swayed by commercial interests, which were against the war in all countries, or by public opinion more widely, which was taken by surprise. Public opinion was considered, but only to bolster the legitimacy of the actions the actors had decided to take anyway.

 

No one was trapped into war by alliance commitments. Instead, they considered carefully whether or not to honour them, or even went beyond them. Thus in its “blank cheque” to Austria, Germany went far beyond its alliance obligation. Italy, in contrast, went to war in 1915 against its former allies.

 

What ruled the calculation in every country was the national interest as they perceived it, based on shared beliefs and values. Strikingly, the decision makers in every country were subscribers to a virtual world where the negative-sum game of power was being played out, not the positive-sum game of commerce and development.

 

The record shows that the war was brought about very largely by design, and among those that designed it there was realistic foresight of the scale, scope, character, duration, and even outcome of the war. The spirit of those that gave the orders is usefully defined as “rational pessimism”: they feared their enemies, but they feared the future more.

 

Needless slaughter

 

Another myth characterises most fighting in the war as a pointless waste of life. In fact there was no other way to defeat the enemy, and attrition became a calculated strategy on both sides.

 

From the Allied standpoint, the rationality of attrition is not immediately obvious. They generally lost troops at a faster rate and, based on manpower alone, a strategy of attrition was self-defeating: the Allies could have expected to lose the war.

 

But this was a war of firepower as well as manpower, and the forgotten margin that explains Allied victory was economic. The Allies had slightly more troops than the Central Powers, but their economic output was far higher:

 

This economic advantage allowed the Allies to compensate for heavy casualties with superior firepower, and it was in the economic dimension of attrition that the stalemate was broken. When the financial and industrial strength of the central powers was finally exhausted, the Allies still had the capacity to finish the job.

 

The Allies starved Germany

 

Was Germany starved out of the war by Allied use of the food weapon? This myth was most prevalent in Germany, where it assumed historic significance. After the war it helped to sustain the notion that Germany remained unbeaten militarily; the army was betrayed when the home front folded.

 

There are some facts that might indeed support this myth. At the outbreak of war Germany imported 20-25% of calories for human consumption, and this was gradually eroded by an Allied blockade at sea and (via pressure on neutrals) on land. German civilians suffered greatly: excess mortality is estimated at around 750,000, probably because of hunger and hunger-related diseases.

 

The main impact on food supplies was less Allied policies than decisions taken in Berlin. German consumers were probably hurt more by Germany’s own actions.

 

The German economy was much more interlinked with its adversaries than its allies. In 1913, Britain, France, Italy, and Russia accounted for 36% of prewar German trade. The same figure for AustriaHungary, Bulgaria, and the Ottoman Empire was only 12%. Britain alone accounted for a bigger share of Germany’s trade than the latter combined. Much of the “blockade” was no more than an Allied decision not to trade with the enemy.

 

Germany’s loss of trade was compounded by war mobilisation stripping its farms of young men, horses, and chemicals. Because trade supplied at most one quarter of Germany calories, and German farmers the other three quarters, it is implausible to see the loss of trade as the primary factor.

 

The Treaty of Versailles caused World War II

 

Many serious consequences have been ascribed to the indemnity imposed on Germany in 1921. According to the financier and philanthropist George Soros, for example, the French “insistence on reparations led to the rise of Hitler.” There are present-day implications for, Soros continues, “Angela Merkel’s [similar] policies are giving rise to extremist movements in the rest of Europe.”

 

But the political extremism arising from the treaty and its consequences was short-lived. In the mid-1920s and as late as the elections of 1928, German society looked settled on a course to political moderation and stability. Successive elections demonstrated a substantial and growing majority for constitutional rule by the “Weimar parties”.

 

It was not until the hammer blow of the Great Depression that conditions were laid for violent polarization and the breakthrough of the radical right to national significance and power. The dark forces unleashed at this point were engendered long before World War I. Let loose by the war, they were caged by the German defeat and Weimar democracy put them into a coma. Were it not for the Great Depression, Hitler and his infamous co-conspirators would have lived to the 1960s and died in obscurity in their beds.

 

This article is based on Myths of the Great War, a lecture delivered to the Economic History Society on 28 March 2014.

 

Mark Harrison does not work for, consult to, own shares in or receive funding from any company or organisation that would benefit from this article, and has no relevant affiliations.

 

This article was originally published on The Conversation. Read the original article.

 

-- 請至原網頁參考相關圖片及統計數字

 

http://www.realclearworld.com/articles/2014/04/05/four_things_we_get_wrong_about_world_war_i_110415.html



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The Last Crusade: The First World War and the Birth of Modern Islam          

 

Philip Jenkins, 06/18/14

 

Seeing all the commemorations of the First World War centennial, many might ask what relevance such distant struggles can have for the modern world. Why do they matter? But if they look at the world's most dangerous storm centres today - in Iraq and Syria, across the Middle East and South Asia - they will get their answer. In these regions, as in so much of the world, the First World War created our reality.

 

Out of the political ferment immediately following the war came the most significant modern movements within Islam, including the most alarming forms of Islamist extremism. So did the separatism that eventually gave birth to the Islamic state of Pakistan and the heady new currents transforming Iranian Shi'ism. From this mayhem also emerged what would become the Saudi state, dominating the holy places and rooted in strictly traditional notions of faith.

 

When the war started, the Ottoman Empire was the only remaining Islamic nation that could even loosely claim Great Power status. Its rulers knew, however, that Russia and other European states planned to conquer and partition it. Seizing at a last desperate hope, the Ottomans allied with Germany. When they lost the war in 1918, the Empire dissolved. Crucially, in 1924, the new Turkey abolished the office of the Caliphate, which at that point dated back almost 1,300 years. That marked a trauma that the Islamic world is still fighting to come to terms with.

 

How could Islam survive without an explicit, material symbol at its heart? The mere threat of abolition galvanized a previously quiet Islamic population in what was then British India. Previously, Muslims had been content to accept a drift to independence under Gandhi's Hindu-dominated Congress party. Now, though, the Khilafat (Caliphate) movement demanded Muslim rights, and calls for a Muslim nation were not far off. That agitation was the origin of the schism that led to India's bloody partition in 1947, and the birth of Pakistan.

 

How to live without a Caliph? Later Muslim movements sought various ways of living in such a puzzling and barren world, and the solutions they found were very diverse: neo-orthodoxy and neo-fundamentalism, liberal modernization and nationalism, charismatic leadership and millenarianism. All modern Islamist movements stem from these debates, and following intense activism, Egypt's Muslim Brotherhood was formed in 1928.

 

One of the founders of modern Islamism was Maulana Mawdudi, who offered a comprehensive vision of a fundamentalist Islam that could confront the modern world. Although Mawdudi was born in 1903, he was already involved in journalism and political activism before the end of the Great War, and by the start of the 1920s he was participating in the fierce controversies then dividing Muslim thinkers in the age of the Khilafat. In 1941, he founded the Jamaat-e-Islami, the ancestor of all the main Islamist movements in Pakistan and South Asia, including the most notorious terrorist groups.

 

For many Muslims, resurgent religious loyalties trumped national or imperial allegiances. Armed Islamic resistance movements challenged most of the colonial powers in the post-war years, and some of those wars blazed for a decade after the fighting ended on the western front. That wave of armed upsurges would be instantly recognizable to American strategists today, who are so accustomed to the idea of a turbulent Arc of Crisis stretching from North Africa through the Middle East and into Central and Southern Asia.

 

Just to give an idea of the scale of the movements, between 1919 and 1925 Britain's newly founded Royal Air Force saw action against Muslim rebels and enemy regimes in Somalia, Afghanistan, Waziristan and Iraq. Throughout the 1920s, the Basmachi revolt fielded tens of thousands of guerrillas against the Soviet Union, fighting on behalf of an autonomous shari'a state and operating across most of Soviet Central Asia. And for Muslim insurgents, these struggles bore the holy sanction of jihad warfare. One rebel chieftain in the Caucasus promised to hang all who wrote from left to right.

 

Most of the revolts of these years grew directly out of wartime agitation, and some give a powerful sense of deja vu. Before the war, the region we now call Iraq was a loosely-connected region that included three wilayat or provinces - namely Mosul, Baghdad and Basra - all very diverse religiously. With the end of Ottoman power, the British brought the three together, hoping to dominate an area that was already a prime oil producer. But resistance swelled. By 1920, the British were meeting growing resistance from both Sunni and Shi'a populations, as former Ottoman officers buttressed the opposition. Leading Shi'a clergy and ayatollahs then issued fatwas proclaiming the illegitimacy of British rule and calling for rebellion.

 

Wide-ranging revolts across the huge territory became something close to a national insurrection in 1920, which the British defeated only by deploying the latest technology of air power and poison gas. After the revolt, the British ruled the mandate through their old Arab ally Faisal, who received the kingship in 1921. Never, though, would any later regime succeed in uniting those radically diverse forces that European empires had squeezed together into one unhappy union. Event of recent days show that the Iraq problem still has no clear solution.

 

One lasting legacy of the Iraqi conflict was the shift of Shi'a religious authority from the city of Najaf. The beneficiary was the emerging intellectual centre of Qom, in Persia, the nursery of generations of later ayatollahs. Although the school's new heads disdained political activism, they could not fail to see how quickly and easily secular regimes had crumbled over the past decade, leaving clergy as the voices of moral authority and the defenders of ordinary believers. In 1921, the nineteen-year-old Ruhollah Khomeini was already a student at Qom, long before his later elevation to the prestigious rank of ayatollah. Like his counterparts in Egypt and British India, Khomeini grew up seeking a world order founded on a primitive vision of authentically Islamic religious authority.

 

For Muslims, the Great War changed everything. Modern political leaders look nervously at the power of radical Islam and especially those variants of strict fundamentalism that dream of returning to a pristine Islamic order, with states founded on strict interpretation of Islamic law, shari'a. Terms such as jihad provoke nightmares in Western political discourse. All these concepts were well known a century ago, but it was the crisis during and immediately following the war that brought them into the modern world.

 

What we think of today as modern Islam - assertive, self-confident and aggressively sectarian - is the product of the worldwide tumult associated with the Great War. Islam certainly existed in 1900, but the modern Islamic world order was new in 1918.

 

Philip Jenkins is Distinguished Professor of History and Co-Director of the Program on Historical Studies of Religion at the Institute for Studies of Religion, Baylor University. His most recent book is The Great and Holy War: How World War I Became a Religious Crusade.

 

http://www.abc.net.au/religion/articles/2014/06/18/4027679.htm



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在下愚魯,不明這個故事的意思。望麥兄闡揚有以教我

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兵者,國之大事;死生之地,存亡之道;不可不察也。
    回應給: 胡卜凱(jamesbkh) 推薦0


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回市長:

老丐狗尾續貂. 閱讀印度古籍: 博伽梵神歌, 印度人簡稱 GITA.

用戰爭的故事, 講解戰爭.

故事開始, 雙方擺下陣仗. 國王一點都不想打: 對方有親戚, 朋友.

還靠馬車夫奎師納點醒: 明瞭世上真意. 才下定決心, 將敵營的親戚, 朋友, 打敗!

世間的道理, 是不分國籍與種族的:

兵者,國之大事;死生之地,存亡之道;不可不察也。

出處:四個關於一次世界大戰的錯誤看法 – M. Harrison - 時事論壇 - udn城市https://city.udn.com/2976/5071894#ixzz2y7JD45kl




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淺談「戰爭」
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我對一戰的史料沒有研究,而且開欄文只是Harrison教授演講系列的一部份;因此,我無從討論其看法的「論點」是否與史實相容。有趣的是他的結論和中、西兩位「兵聖」 -- 孫子與克勞塞維茲 -- 的理論相合。

 

《孫子》一書開章明義說:

 

「兵者,國之大事;死生之地,存亡之道;不可不察也。」

 

Harrison教授說:

 

In fact, the key decisions that launched the Great War were highly calculated with clear foresight of the possible wider costs and consequences.

 

The record shows that the war was brought about very largely by design, and among those that designed it there was realistic foresight of the scale, scope, character, duration, and even outcome of the war.

 

處理國事者及其幕僚群(尤其是軍事將領們)在思考以「戰爭」為手段時切忌以意識型態個人意氣利益、功業,或國家一時的得失榮辱為決策或劃策的基礎。

 

克勞塞維茲的「全民戰爭論」,指出戰爭的勝負不只決定於戰役和戰場;而決定於全國動員能力的總和。

 

Harrison教授說:

 

But this was a war of firepower as well as manpower, and the forgotten margin that explains Allied victory was economic. The Allies had slightly more troops than the Central Powers, but their economic output was far higher:

 

This economic advantage allowed the Allies to compensate for heavy casualties with superior firepower, and it was in the economic dimension of attrition that the stalemate was broken. When the financial and industrial strength of the central powers was finally exhausted, the Allies still had the capacity to finish the job.

 

今天的「戰爭」由於依賴技術與後勤的比重更勝於以往,(相對於敵方的)「持久」能力更成為決定是否選擇戰爭的第一考量。

 

Harrison教授提到的另外兩個議題也值得進一步思索。

 

一個是「合理決策」的應用及其應用的有效程度

 

第二個則是希特勒崛起的歷史或經濟因素。許多人將希特勒取得政權歸咎於「民主政治」的缺失如果Harrison教授的看法有一定的史實基礎,則這些批評「民主政治」的人不免「只知其一,不知其二。」的笑話。

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