Elements of Military Art and Science / Or, Course Of Instruction In Strategy, Fortification, Tactics Of Battles, &C.; Embracing The Duties Of Staff, Infantry, Cavalry, Artillery, And Engineers; Adapted To The Use Of Volunteers And Militia; Third Edition; With Critical Notes On The Mexican And Crimean Wars.

by H. W. Halleck

III. "It is granted that it would be better for man in general, if wars were abolished, and all means, both of offence and defence, abandoned. Now, this seems to me to admit, that this is the law under which God has created man. But this being admitted, the question seems to be at an end; for God never places man under circumstances in which it is either wise, or necessary, or innocent, to violate his laws. Is it for the advantage of him who lives among a community of thieves, to steal; or for one who lives among a community of liars, to lie?"

The fallacy of the above argument is so evident that it is scarcely necessary to point out its logical defects.

My living among a community of thieves would not justify me in stealing, and certainly it would be no reason why I should neglect the security of my property. My living among murderers would not justify me in committing murder, and on the other hand it would be no reason why I should not fight in the defence of my family, if the arm of the law were unable to protect them. That other nations carry on unjust wars is no reason why we should do likewise, nor is it of itself any reason why we should neglect the means of self-defence.

It may seem, to us short-sighted mortals, better that we were placed in a world where there were no wars, or murders, or thefts; but God has seen fit to order it otherwise. Our duties and our relations to our fellow-men are made to suit the world as it is, and not such a world as we would make for ourselves.

We live among thieves: we must therefore resort to force to protect our property—that is, to locks, and bars, and bolts; we build walls thick and high between the robber and our merchandise. And more: we enact laws for his punishment, and employ civil officers to forcibly seize the guilty and inflict that degree of punishment necessary for the prevention of other thefts and robberies.

We live among murderers: if neither the law nor the ordinary physical protections suffice for the defence of our own lives and the lives of our innocent friends, we forcibly resist the murderer, even to his death, if need be. Moreover, to deter others from like crimes, we inflict the punishment of death upon him who has already taken life.

These relations of individuals and of society are laid down by all ethical writers as in accordance with the strictest rules of Christian morality. Even Dr. Wayland considers it not only the right, but the duty of individuals and of society to resort to these means, and to enact these laws for self-protection. Let us extend the same course of reasoning to the relations of different societies.

We live among nations who frequently wage unjust wars; who, disregarding the rights of others, oppress and rob, and even murder their citizens, in order to reach some unrighteous end. As individuals, we build fences and walls for the protection of our grounds and our merchandise; so, as a nation, we build ships and forts to protect our commerce, our harbors, and our cities. But the walls of our houses and stores are useless, unless made so strong and high that the robber cannot break through or scale them without great effort and personal danger; so our national ships and forts would be utterly useless for protection, unless fully armed and equipped.

Further: as individuals and as societies we employ civil officers for the protection of our property and lives, and, when necessary, arm them with the physical means of executing the laws, even though the employment of these means should cost human life. The prevention and punishment of crime causes much human suffering; nevertheless the good of community requires that crime should be prevented and punished. So, as a nation, we employ military officers to man our ships and forts, to protect our property and our persons, and to repel and punish those who seek to rob us of our life, liberty, and pursuit of happiness. National aggressions are far more terrible in their results than individual crime; so also the means of prevention and punishment are far more stupendous, and the employment of these means causes a far greater amount of human suffering. This may be a good reason for greater caution in resorting to such means, but assuredly it is no argument against the moral right to use them.

IV. War is unjustifiable because unnecessary: