Читать книгу On War - Carl von Clausewitz - Страница 36

Such people are not deficient in either activity or equanimity in War; but they will never accomplish anything great unless a great intellectual force furnishes the motive, and it is very seldom that a strong, independent mind is combined with such a character.

Excitable, inflammable feelings are in themselves little suited for practical life, and therefore they are not very fit for War. They have certainly the advantage of strong impulses, but that cannot long sustain them. At the same time, if the excitability in such men takes the direction of courage, or a sense of honour, they may often be very useful in inferior positions in War, because the action in War over which commanders in inferior positions have control is generally of shorter duration. Here one courageous resolution, one effervescence of the forces of the soul, will often suffice. A brave attack, a soul-stirring hurrah, is the work of a few moments, whilst a brave contest on the battle-field is the work of a day, and a campaign the work of a year.

Owing to the rapid movement of their feelings, it is doubly difficult for men of this description to preserve equilibrium of the mind; therefore they frequently lose head, and that is the worst phase in their nature as respects the conduct of War. But it would be contrary to experience to maintain that very excitable spirits can never preserve a steady equilibrium—that is to say, that they cannot do so even under the strongest excitement. Why should they not have the sentiment of self-respect, for, as a rule, they are men of a noble nature? This feeling is seldom wanting in them, but it has not time to produce an effect. After an outburst they suffer most from a feeling of inward humiliation. If through education, self-observance, and experience of life, they have learned, sooner or later, the means of being on their guard, so that at the moment of powerful excitement they are conscious betimes of the counteracting force within their own breasts, then even such men may have great strength of mind.

Lastly, those who are difficult to move, but on that account susceptible of very deep feelings, men who stand in the same relation to the preceding as red heat to a flame, are the best adapted by means of their Titanic strength to roll away the enormous masses by which we may figuratively represent the difficulties which beset command in War. The effect of their feelings is like the movement of a great body, slower, but more irresistible.

Although such men are not so likely to be suddenly surprised by their feelings and carried away so as to be afterwards ashamed of themselves, like the preceding, still it would be contrary to experience to believe that they can never lose their equanimity, or be overcome by blind passion; on the contrary, this must always happen whenever the noble pride of self-control is wanting, or as often as it has not sufficient weight. We see examples of this most frequently in men of noble minds belonging to savage nations, where the low degree of mental cultivation favours always the dominance of the passions. But even amongst the most civilised classes in civilised States, life is full of examples of this kind—of men carried away by the violence of their passions, like the poacher of old chained to the stag in the forest.

We therefore say once more a strong mind is not one that is merely susceptible of strong excitement, but one which can maintain its serenity under the most powerful excitement, so that, in spite of the storm in the breast, the perception and judgment can act with perfect freedom, like the needle of the compass in the storm-tossed ship.

By the term strength of character, or simply character, is denoted tenacity of conviction, let it be the result of our own or of others’ views, and whether they are principles, opinions, momentary inspirations, or any kind of emanations of the understanding; but this kind of firmness certainly cannot manifest itself if the views themselves are subject to frequent change. This frequent change need not be the consequence of external influences; it may proceed from the continuous activity of our own mind, in which case it indicates a characteristic unsteadiness of mind. Evidently we should not say of a man who changes his views every moment, however much the motives of change may originate with himself, that he has character. Only those men, therefore, can be said to have this quality whose conviction is very constant, either because it is deeply rooted and clear in itself, little liable to alteration, or because, as in the case of indolent men, there is a want of mental activity, and therefore a want of motives to change; or lastly, because an explicit act of the will, derived from an imperative maxim of the understanding, refuses any change of opinion up to a certain point.

Now in War, owing to the many and powerful impressions to which the mind is exposed, and in the uncertainty of all knowledge and of all science, more things occur to distract a man from the road he has entered upon, to make him doubt himself and others, than in any other human activity.

The harrowing sight of danger and suffering easily leads to the feelings gaining ascendency over the conviction of the understanding; and in the twilight which surrounds everything a deep clear view is so difficult that a change of opinion is more conceivable and more pardonable. It is, at all times, only conjecture or guesses at truth which we have to act upon. This is why differences of opinion are nowhere so great as in War, and the stream of impressions acting counter to one’s own convictions never ceases to flow. Even the greatest impassibility of mind is hardly proof against them, because the impressions are powerful in their nature, and always act at the same time upon the feelings.

When the discernment is clear and deep, none but general principles and views of action from a high standpoint can be the result; and on these principles the opinion in each particular case immediately under consideration lies, as it were, at anchor. But to keep to these results of bygone reflection, in opposition to the stream of opinions and phenomena which the present brings with it, is just the difficulty. Between the particular case and the principle there is often a wide space which cannot always be traversed on a visible chain of conclusions, and where a certain faith in self is necessary and a certain amount of scepticism is serviceable. Here often nothing else will help us but an imperative maxim which, independent of reflection, at once controls it: that maxim is, in all doubtful cases to adhere to the first opinion, and not to give it up until a clear conviction forces us to do so. We must firmly believe in the superior authority of well-tried maxims, and under the dazzling influence of momentary events not forget that their value is of an inferior stamp. By this preference which in doubtful cases we give to first convictions, by adherence to the same our actions acquire that stability and consistency which make up what is called character.

It is easy to see how essential a well-balanced mind is to strength of character; therefore men of strong minds generally have a great deal of character.

Force of character leads us to a spurious variety of it—OBSTINACY.

It is often very difficult in concrete cases to say where the one ends and the other begins; on the other hand, it does not seem difficult to determine the difference in idea.

Obstinacy is no fault of the understanding; we use the term as denoting a resistance against our better judgment, and it would be inconsistent to charge that to the understanding, as the understanding is the power of judgment. Obstinacy is A FAULT OF THE FEELINGS or heart. This inflexibility of will, this impatience of contradiction, have their origin only in a particular kind of egotism, which sets above every other pleasure that of governing both self and others by its own mind alone. We should call it a kind of vanity, were it not decidedly something better. Vanity is satisfied with mere show, but obstinacy rests upon the enjoyment of the thing.