Science, Strategy and War The Strategic Theory of ... - Boekje Pienter

A Moral Design for Grand StrategyIf the previous argument is accepted, it follows that for designing grand strategy the name ofthe game is to ‘use moral leverage to amplify our spirit and strength as well as expose theflaws of competing or adversary systems, all the while influencing the uncommitted,potential adversaries and current adversaries so that they are drawn toward our success’. Putanother way, ‘one should preserve or build-up moral authority while compromising that ofour adversaries’ in order to pump-up our resolve, drain away adversaries’ resolve, and attractthem as well as others to our cause and way of life’. If this is the challenge, Boyd follows inhis familiar way with the question how to accomplish that: ‘how do we evolve this moralleverage to realize the benefits cited above?’ 74 The answer comes in two parts; one concernsourselves, one concerns the adversary, and Boyd prescribes both defensive as well assomewhat offensive measures for statecraft.In a typical Boydian passage, he stresses that, ‘with respect to ourselves, we mustsurface, as well as find ways to overcome or eliminate those blemishes, flaws, orcontradictions that generate mistrust and discord, so that these negative qualities eitheralienate us from one another or set us against one another, thereby destroy our internalharmony, paralyze us, and make it difficult to cope with an uncertain, ever-changing world atlarge. In opposite fashion we must emphasize those cultural traditions, previous experiences andunfolding events that build up harmony and trust, thereby create those implicit bonds thatpermit us as individuals and as a society, or as an organic whole, to shape as well as adapt tothe course of events in the world 75 .‘With respect to adversaries we should reveal those harsh statements that adversariesmake about us – particularly those that denigrate our culture, our achievements, our fitnessto exist, etc. – as basis to show that our survival and place in the scheme of things is notnecessarily a birthright, but is always at risk’. This has an internally oriented focus evidentlyto avoid complacency among one’s own people. But Boyd does not shun the offensive in themoral domain. As Boyd continues, ‘we should reveal those mismatches in terms of whatadversaries profess to be, what they are, and the world they have to deal with in order tosurface to the world, to their citizens, and to ourselves the ineptness and corruption as wellas the sub-rosa designs that they have upon their citizens, ourselves, and the world at large’.At the same time one should engage in dialogue to convince the adversary of one’sown benevolent nature and the benefits of cooperation: ‘we should acquaint adversaries withour philosophy and way of life to show them that such destructive behavior works against,and is not in accord with, our (or any) social values based upon the dignity and needs of theindividual as well as the security and well-being of society as a whole’ 76 . We should ‘respecttheir culture and achievements, show them we bear them no harm, and help them adjust toan unfolding world, as well as provide additional benefits and more favorable treatment forthose who support our philosophy and way of doing things’. This accommodating attitudemust be coupled to a show of resolve to guard one’s interest if necessary. We should‘demonstrate that we neither tolerate nor support those ideas and interactions thatundermine or work against our culture and our philosophy hence our interests and fitness tocope with a changing world’ 77 .74 Ibid, p.54.75 Ibid, p.55.76 Ibid, p.56.77 Ibid, p.57.257