It’s said that, when asked why he had escalated America’s military campaign in Vietnam, US president Lyndon Johnson pulled down his trousers, whipped out his male member, and said “That’s why!’
I have no idea if this is true, but it’s quite plausible. For LBJ, Vietnam was nothing if not a test of manhood. As he told his biographer Doris Kearns: “If I left that way and let the communists take over South Vietnam, then I would be seen as a coward … an unmanly man, a man without spine.”
It’s perhaps too harsh to say that 58,000 Americans died so that LBJ could feel like a man. But there’s something to it. And as I detailed in my 2006 book Military Honour and the Conduct of War, LBJ is hardly unique. Throughout the ages, war – like international politics generally – has been powerfully influenced by the search for honour, and perhaps even more by the desire to avoid dishonour.
One you realize this, a lot of international politics suddenly makes sense. Modern Westerners tend to be a bit uncomfortable with the language of honour. It sounds a bit archaic. But that doesn’t mean that it’s not relevant – just that we’re not very good at recognizing it in ourselves. A case in point is the incident last week when a British warship sailed through what Russia claims are its territorial waters off Crimea. But before we get onto that, we first need to take a little diversion into academic theory.
Honour, as Aristotle put it, is “the reward for virtue.” What virtue consists of is something we’ll come onto in a moment, but the key point is that honour comes from displaying virtue. Honour also comes in two forms – external and internal, otherwise expressed by words such as prestige, reputation, face, etc. in the first instance, or like conscience and integrity in the second. Seen this way, honour is, according to a well-known definition, the worth of a person in his/her own eyes as well as the worth of a person in the eyes of others. Either way, it’s a measurement of worth. But of the two forms (internal and external) the first is the most important – the reason one wants to be considered worthy in the eyes of others is because it makes you feel worthy in your own eyes. Ultimately, honour is all about feeling good about yourself.
Another way of looking at honour is to divide it into two other types. The first is absolute, and is often associated with female honour. This type you either have or you don’t – you’re pure, and so honourable, until you aren’t and you’re not. The second type is relative and competitive – or “agonistic” in the technical jargon. This type is traditionally associated with male virtues – strength, courage, prowess, and so on. Honour of this type has to be perpetually defended, lest one loses one’s relative position. It requires one both to challenge others and to defend oneself any time one is challenged.
This latter type of honour tends to flourish where governance is weak, and people or institutions feel that they need to exert themselves in order to survive. This gives it an instrumental purpose. But it also tends to get detached from this purpose. Strength, courage, prowess etc are considered important in the sense of being necessary to defend against threats. Because of that, societies tend to promote them as virtues, rewarding their display. The result is that people internalize them and feel a need to display these virtues even when it’s not appropriate. Because virtue and worth have become associated with strength, courage, prowess etc, showing strength, courage, prowess, etc becomes almost an end in itself – or at least, a psychological necessity to avoid the sense of shame that comes from failing to live up to the standard of virtue.
The result is a lot of utterly unnecessary conflict, as individuals, including state leaders, feel the need to challenge one another and respond forcibly to anything that is perceived to be a challenge.
Which brings us on to the shenanigans of the Royal Navy last week off the coast of Crimea.
In a recent post, I speculated as to what inspired this particular piece of foolish derring-do. Now we have an answer, courtesy of some waterlogged Ministry of Defence documents found abandoned behind a bus stop in Kent. In these, anonymous defence officials predicted that the Russian response to a British incursion into Crimean waters might be fairly forceful. But they also concluded that this was no reason not to direct the British warship HMS Defender to sail through the waters in question. Were that to happen, said the documents, people might get the impression of “the UK being scared/running away.”
At which point, I hope, the connection with what I said earlier becomes clear. One might imagine that the Russian-British spat was a matter of high principle or national interest. In reality, it’s about not wanting to look cowardly.
In effect, the Russian annexation of Crimea was a “challenge” to the West. As such, the logic of honour requires a response. Failing to face up to the challenge by sailing around Crimea would have meant ducking the challenge, and as such was unacceptable. The fact that the Russians might respond forcefully made meeting the challenge even more essential. If there was no chance of a forceful response, there wouldn’t be any cowardice in failing to meet it. It was precisely the possibility that things might turn violent that made the escapade necessary.
This seems strange, but the logic is entirely in keeping with the perverse incentives provided by the honour code. The possibility that an incident might escalate into war isn’t a reason to back off; it’s actually all the more reason to press on.
The thing about this, though, is that the challenge in question was purely imaginary. It existed in the minds of the Royal Navy, but not anywhere else. People weren’t actually going to think that the British were a bunch of cowards if they decided to sail from Odessa to Georgia by some other route. In fact, nobody would have noticed, let alone cared.
Thus, going back to what I said earlier, the internal aspect of honour is what matters here – it’s all about self-perception rather than the perception of others. What’s driving this is a feeling in the British establishment that their status in the world isn’t what it was. The sense of internal dishonour this provokes makes them feel bad about themselves. And so they incite a conflict in order to boost their self-esteem.
If you have a spare hour, I recommend Bill Moyer’s documentary LBJ’s Road to War. A lot of it consists of recordings of President Johnson’s phone calls with his advisors about Vietnam. What comes out of it is that all concerned knew that escalating the war was a bad idea and wouldn’t succeed. But more important from LBJ’s point of view was that he didn’t want to look weak. And the rest as they say, is history. The lesson is obvious, and its one that the Brits – and everybody else – would do well to learn.
