“Conscious of his emptiness, a man tries to make a faith for himself in the political realm. In vain.”-Karl Jaspers, “Reason and Anti-Reason in our Time” (1952)
Nowadays, in the midst of near-perpetual scandal, both Democrats and Republicans are variously criticized for failing to fix a beleaguered country. But America’s core problems are not remediable in politics. By itself, no American government — no president, no congress, no promised barrage of “transformative” legislation, no purported investigations — can halt the corrosive withering of heart, body, mind and spirit that most deeply imperils these United States.
Indeed, no matter how well intentioned, informed, or generously bipartisan, no proposed rescue program can ever do more than tinker ineffectually at the outer margins of what really matters.
It is plausible, of course, to expect certain auspicious increments of progress from particular statutes and institutions, but nothing that could meaningfully drown out the lamentations of our lonely American “crowd.” Driven almost single-mindedly by considerations of taxation, commerce, and consumption, our system of governance has managed to produce a sorely bitter amalgam of plutocracy and mob rule. Unsurprisingly, our hoped-for national rescue must now lie elsewhere, that is, suitably far beyond the always-secondary spheres of government, law and economics.
“The crowd,” warned Danish philosopher Søren Kierkegaard, “is untruth.” Within our current American crowd (Freud would have called it a “horde,” Nietzsche a “herd,” and Jung, a “mass”), loudly proclaimed differences remain essentially beside the point. This is because no purposeful national renewal, let alone a renewed “greatness,” can ever originate from politics. Whether Democrat or Republican, Liberal or Conservative, political behavior is merely what the philosophers and the social scientists would both call a “reflection.”
Unwittingly, perhaps, every society ultimately mirrors the sum total of its constituent human “souls.” These individual souls, seeking some form or another of apt “redemption,” can never be healed by any postures of shallow imitativeness, mass taste, or empty slogans. Before there is any genuine mending of America, there must first take place a proper transformation of its citizenry.
Our pertinent problems here are patently stark, but they are not unfathomable. In fact, it’s not really all that complicated. Briefly put, we Americans timorously inhabit a society so numbingly craven and so openly false that even our visceral melancholy has become contrived.
There is no call here for prescriptions to be offered sotto voce. For societies huddling uneasily at the edges of history — and America is quintessentially just such a society — emptiness is not whispered or complicated. Always, it radiates in both directions, continuously, from individual to collective, and vice versa.
There is still more necessary detail. Wallowing in the dim twilight of a near-desperate conformance, we the people display infinite forbearance for surface thinking and demeaning amusements. With its so many misdirected resentments, our people still generally hide from the most basic and indispensable affirmations of personal intellect. Now, unambiguously, America actively cultivates a collective posture of anti-reason.
This is an unphilosophical spirit which knows nothing of any real importance, and — much more ominously — wants to know nothing of any significance.
In time, it becomes a profoundly lethal spirit.
Incontestably, it is today the principal animating ethos of American politics.
Who reads serious books these days? Let us be candid. Virtually none of our national leaders could answer “yes” to this question, and their acknowledged incapacity usually turns out to be a tangible political asset. In other words, most Americans generally loathe any hint or obligation of an intellectual life, and many prefer that their elected political representatives share openly in this conspicuous hatred.
There is more. Although many Americans remain seemingly content with still-latent hopes or expectations for personal wealth, even the richest among us may actually be deprived. To be sure, while grimly resigned to a dreary future of suffocating banalities and unsatisfying work, even the most “well-off” Americans may lurch thoughtlessly from one personal forfeiture to the next, convinced that erudition creates a needless burden, and that cultivated rancor offers a commendable substitute.
Ironically, certain basic truths in America remain entirely unhidden. Expressed as genre, the “life of the mind” in our distracted country has become a discernibly thin text, one best categorized under a heading of “fiction.” Ralph Waldo Emerson’s earlier advice that we Americans should seek “plain living and high thinking” has already been fully reversed, or “turned on its head.” Unassailably, even our best universities are quickly becoming little more than expensive training schools, starkly (and sometimes proudly) bereft of any tangible “higher learning.”
Significantly, the so-called “Trump University” was never an entirely unique or singularly egregious manipulation of traditional intellectual standards. Rather, its plainly grotesque model of “education” was presaged by some of our long-standing and more genuinely authentic universities. In fact, it is not uncommon today for even the most elite educational institutions to cheerfully exchange academic legitimacy for promises of cash on the barrelhead.
Despite increasingly widespread calls for “diversity,” our national landscape is largely homogeneous on certain core matters of a deeper significance. Wherever one looks, we the people are no longer motivated by much of any enduring human value. Generally, for example, we don’t look for equanimity or balance as a healing counterpoint to distressingly frenetic lives. Instead, we search constantly and vainly for expanding opportunities to buy into an unsatisfying life of narrow imitation, one dedicated to assorted empty pleasures and easily-available chemical diversions.
To wit, tens of millions of our more-or-less exhausted citizens now consume enough alcohol and drugs to suffocate any still-lingering wisdom and to drown out whole oceans of sacred poetry.
Still, not everything is obvious. There are some distinctly consequential intellectual nuances to our dilemma. Accordingly, it is possible for we the people to be lonely in the world, or lonely for the world. Somehow, however, our leveling mass culture has managed to produce both kinds of loneliness.
Looking ahead, before a more noble and generous America can be born from any such bifurcated loneliness, we will first have to learn to look diligently beneath the news.
For the moment, whatever is being decided in politics, we Americans will be carried forth not by any identifiable nobility of “high thinking and plain living,” but instead by sorrowful eruptions of private fear and collective agitation. At times, we the people may wish to slow down a bit and smell the roses, but our increasingly battered and battering country will likely still impose upon us the hideously merciless rhythms of a grinding and unstoppable machine. Among other things, the expected end of all this breathless delirium could keep us from remembering who we once were, and, even more importantly, who we once might have become.
If politics can never save us, where then shall we turn? What, if anything, can be done to escape the pendulum of our own mad national clockwork? We routinely pay lip service to the high ideals of the Declaration and the Constitution, but almost no one truly cares about these musty old documents. Invoked only for effect or ostentation, the legal and philosophical foundations of the United States have already become the insignificant province of a tiny and grievously irrelevant minority.
It didn’t always have to be this way. In fact, we Americans inhabit the one society that could have been different. Once, we possessed a commendably unique potential to nurture individuals to become more than just cogs in a compliant machine. Emerson, after all, had described us optimistically as a people guided by industry and “self-reliance.”
Now, however, our true motivators lie more obviously in “fitting in,” in anger, in greed, in fear, and in a perpetual trembling.
In spite of an insistently proud claim to “rugged individualism,” we Americans are shaped most decisively by the mass. As visible manifestations, our fragmented and inelegant society positively bristles with annoying jingles, coarse hucksterism, infantile allusions, and telltale equivocations. Surely, we must soon inquire: Isn’t there anything more to this noisy and suffocating country than an illiterate politics, raw commerce and hideously cheap entertainments?
“I celebrate myself, and sing myself,” said the poet Walt Whitman, but today the American Self is under steady assault by a vast and rancorous mediocrity, and also by a literally epidemic gluttony.
In the end, credulity remains America’s worst enemy. Our still willing inclination to believe that personal and societal redemption can somehow lie in politics describes a potentially fatal disorder. To be sure, many critical social and economic issues do need to be addressed further by our government, but so too must our deeper problems be solved at the “molecular” or exquisitely personal human level.
In the end, this is the only level of any real change and transformation, a level that is not a mere reflection.
Always, in such matters, history deserves a cherished pride of place. A threatened civilization too often compromises with its underlying afflictions. To restore us, as a nation, to long-term health and real potential, we the people must first learn to look usefully beyond a perpetually futile faith in politics.
It is only when such a gainful swerve of consciousness can become a fully irreversible gesture — only when we finally choose to acknowledge the critically vital correlations between individual human growth, intellectual examination and societal harmony — that we Americans can reasonably hope to mend an otherwise “empty” nation.
Author’s note: This essay first appeared in The Daily Princetonian, Princeton University, where the author was educated. Republished under his permission.
Politics as Reflection: Even in an Election Year, Real Change Must Come From “Below”
“What is the good of passing from one untenable position to another, of seeking justification always on the same plane?”-Samuel Beckett, Endgame
Again and again, in vain, Americans seek progress in politics. But as really ought to have been learned at this point, ritualistic elections can never save the United States. Conventional wisdom notwithstanding, no president or congress can ever halt the corrosive withering of heart, body and mind that now so plainly afflicts the beleaguered nation.
Here are some pertinent details. No matter how well intentioned and capable, whether Democrat or Republican, a US president’s proposed “rescue program” can only tinker at the edges of what is important. Naturally, there can always be various recognizable increments of apparent progress, but nothing that could overcome America’s growing indifference to meaningful education. If truth be candidly told, the glaring detachment of America’s current president from even a modicum of historical or scientific knowledge accrues to his political benefit.
Ironically, this detachment represents anything but a political liability.
Rather, it is a resounding political plus.
Credo quia absurdum, warned the ancient philosophers, “I believe because it is absurd.” Today, in the United States and elsewhere, revealed ignorance has become a tangible political asset. There is nothing intentionally “cute” or obnoxious about offering such a distressing observation about politics and “mind.”
It is simply correct.
We should begin at the beginning. Every human society represents the sum total of individual souls seeking some form or other of “redemption.” Ultimately, these searching souls must be mended “at the source,” that is, at the crucially core levels of individual human learning and personal transformation.
These souls can never be “saved” by narrowly self-serving institutions of any government or politics.
It’s not complicated. Like certain others, Americans now inhabit a society so numbingly false that even their most sincere melancholy is wanton and contrived. Wallowing in the mutually-reinforcing twilights of submission and conformance, the people have strayed far from any ordinary expectations of serious learning.
In essence, without any real or compelling reasons, Americans have freely abandoned the once-residual elements of Jeffersonian good citizenship.
In consequence, together with the unceasing connivance of charlatans and fools, a lonely American crowd now hides without shame from even its most accurate kinds of reflection.
There will be a price to pay. Any society so clearly willing to abjure its obligations toward dignified learning – toward what American Transcendentalist philosopher Ralph Waldo Emerson once called “high thinking” – is one that should never reasonably expect to endure. What else ought we to expect from a society that elects a president who reads nothing, absolutely nothing at all, and who then affirms with wholly undiminished pride: “I love the poorly educated?”
Today, in the United States, the evidence of abject surrender to “mass” (the term embraced by the great Spanish existentialist philosopher Jose Ortega y’ Gasset and Swiss psychologist Carl G. Jung); to “herd” (the word favored by German/Swiss philosopher Friedrich Nietzsche and Austrian psychologist Sigmund Freud); or “crowd” (the choice of Danish philosopher Soren Kierkegaard) is everywhere to be detected. Resigned, at best, to an orchestrated future of dreary work and civilizational mediocrity, Americans too often lurch foolishly from one forfeiture to the next. Now, the people remain oddly content to wage rancorous culture wars between ideological groupings.
At the same time, treating all formal education as a narrowly instrumental obligation (“one should get better educated in order to get a better paying job”), Americans very easily accept flagrantly empty witticisms as profundities (“We will build a beautiful wall;” “Barbed wire can be beautiful;” “The moon is part of Mars;” etc.), and then consult challenging ideas only rarely.
Always, the dire result is more-or-less predictable; that is, a finely trained work force that manages to get the particular job done, but displays (simultaneously) nary a hint of learning, compassion or worthwhile human understanding.
One never hears of any literary, artistic or cultural presence in the Trump White House, unless we should be willing to count the president’s rapper meeting with Kanye West or the humiliating appearance of Duck Dynasty as main “speaker” at Trump’s 2016 Republican Convention .
Credo quia absurdum. Every sham can have a reinforcing patina. This president who has never even glanced at the US Constitution, might well be re-elected. How shall this glaring contradiction be explained?
Whatever the answer, The American people should never express surprise at the breadth and depth of their present and still-impending national failures. Within the currently celebrated hierarchy of collective American values, we may conclude, and without any hesitation, “You are what you buy.” Plausibly, without ever-more frenzied buying (aka the “retail sector”), our stock markets (together with all others) could soon find themselves in irreversible peril.
What this means, inter alia, is that American economic progress is contingent upon a ceaseless American willingness to subordinate what is truly important to whatever can readily be purchased.
There is more. In the bitterly fractionated United States, an authentic American individualis now little more than a charming artifact. Among other things, the nation’s societal “mass,” more refractory than ever to intellect and learning, still has no discernible intentions of taking itself seriously. To the contrary, an embittered American ‘mass” or “herd” or “crowd” now marches in deferential lockstep, foolishly, toward even-greater patterns of imitation, unhappiness and starkly belligerent incivility.
Incontestably, for Americans, searching self-examinations are fully in order. Already, it is possible for We the people to be lonely in the world or lonely for the world, and – regrettably – an anti-intellectual American mindset has simultaneously spawned both remorseless forms of lamentation. On the plus side, there is an ascertainable antidote. Before it can be “applied,” however, and before a more harmonized nation can be detached from any such bifurcated loneliness, there will first have to be an “awakening.” The pertinent message of this call to consciousness would be as follows: A society constructed upon willfully anti-intellectual foundations must inevitably be built upon sand.
The American future is not hard to fathom. More than likely, whatever might be decided in politics and elections, Americans will continue to be carried forth not by any commendable nobilities of principle or purpose, but instead, by a steady eruption of personal and collective agitation, by endlessly inane candidate repetitions and by the perpetually demeaning primacy of extended public ignorance. At times, perhaps, We the people may be able to slow down a bit and “smell the roses,” but their visibly compromised and degraded country now imposes upon its exhausted people the breathless rhythms of a vast and struggling machine.
Much as many might eagerly wish to deny it, the plausible end of this delirium will be to further prevent Americans from remembering who they are and (far more importantly) who they might once still have become.
What can be done to escape the menacing pendulum of America’s own mad clockwork? Conveniently, though the country continues to pay lip service to the high ideals of the Declaration and the Constitution ( no one seriously presumes that the American president has taken even a few minutes to read through these musty old documents), these lofty principles are invoked only for ostentation. For the most part, Americans now lack any more genuine sources of national cohesion than celebrity sex scandals, sports team loyalties and the always comforting distractions of war, terrorism and genocide.
Sadly, Americans inhabit the one society that could have been different. Once, we harbored a preciously unique potential to nurture individuals, that is, to encourage Americans to become more than a smugly inert mass, herd or crowd. Then, Ralph Waldo Emerson (also fellow Transcendentalists Walt Whitman and Henry David Thoreau) described us optimistically as a people animated by industry and “self-reliance.” Now, however, beyond any serious contestation, we are stymied by collective paralysis, capitulation and a starkly Kierkegaardian “fear and trembling.”
Surely, all must eventually acknowledge, there is more to this chanting country than viscerally-driven rallies, tsunamis of hyper-adrenalized commerce or gargantuan waves of abundantly cheap entertainments: “I celebrate myself, and sing myself,” rhapsodized the American poet Walt Whitman, but today, the American Selfhas devolved into a delicately thin shadow of true national potential. Distressingly, this Self has already become a twisting reflection of a prior authenticity. Now it is under final assault by far-reaching societal tastelessness and by a literally epidemic gluttony.
Regarding this expressly gastronomic debility, it’s not that we Americans have become more and more hungry, but rather that we have lost any once residual appetites for real life.
In the end, credulity is America’s worst enemy. The stubborn inclination to believe that wider social and personal redemption must lie somewhere in politics remains a potentially fatal disorder. To be fair, various social and economic issues do need to be coherently addressed by America’s political representatives, but so too must the nation’s deeper problems first be solved as a matter for individuals.
Should Americans continue to live within a hypnotizing cycle of blatantly false expectations, and thereby celebrate the vague and atrophied impulses of a primeval mass instinct, the sole remaining national ambition will be to stay alive. Surely America must be capable of sustaining substantially higher ambitions.
In the end, American politics – like politics everywhere – must remain a second-order activity, a faint reflection of what is truly important. For now, it continues to thrive upon a vast personal emptiness, on an infirmity that is the always-defiling reciprocal of any genuine personal fulfillment. “Conscious of his emptiness,” warns the German philosopher Karl Jaspers in his modern classic Reason and Anti-Reason in our Time (1952), “man (human) tries to make a faith for himself (or herself) in the political realm. In Vain.”
Only a rare few can ever redeem themselves and the American nation, but these quiet and self-effacing souls will generally remain hidden, more-or-less in “deep cover,” perhaps even from themselves. Still, America’s imperative redemption as a nation and as a people will never be found among those who chant meaningless gibberish in ritualized political chorus. We shouldn’t seek more fevered political “rallies” in America; we need a population that can take learning and thinking seriously.
civilization compromises with its most threatening afflictions, sometimes shamelessly.
To restore the United States to long-term health and “high thinking”
– an Emersonian task so daunting that it could sometime become a pretext for
society-wide convulsions – Americans must look beyond their perpetually futile
faith in politics. Only when such an indispensable swerve of consciousness can become
an impressively conspicuous or even universal gesture – that is, when Americans
finally seek their “justifications” on a different plane – can the
people hope to heal a splintering and nearly-broken land.
 This insightful metaphor is drawn from the writings of Swiss psychologist Carl G. Jung.
 In a markedly similar vein, warned Joseph Goebbels, Third Reich Minister of Propaganda: “Intellect rots the brain.”
 Sometimes, however, Sigmund Freud used his own version of Nietzsche’s “herd,” which was “horde.” Significantly, perhaps, Freud maintained a general antipathy to all things American. In essence, he most objected, according to Bruno Bettelheim, to that country’s “shallow optimism” and its corollary commitment to a crude form of materialism. America, thought Freud, was very evidently “lacking in soul.” See: Bruno Bettelheim, Freud and Man’s Soul (New York: Alfred A. Knopf, 1983), especially Chapter X.
 In terms of international law, which remains an integral part of US law, such sources represent, inter alia, a violation of this timeless jurisprudential axiom: “Rights cannot derive from wrongs,” or Ex injuria jus non oritur. For properly jurisprudential sources of authoritative “incorporation” into US law, see: See especially The Paquete Habana, 175 U.S. 677, 678-79 (1900); The Lola, 175 U.S. 677, 700 (1900); and Tel Oren v. Libyan Arab Republic, 726 F. 2d 774, 781, 788 (D.C. Cir, 1984).
 Nothing in this essay is meant to suggest that the pertinent national failings are in any way uniquely American. To the contrary, the problem being discussed is presumptively worldwide or “generic.”
 See, by this writer, at The Daily Princetonian: http://www.dailyprincetonian.com/article/2018/06/a-core-challenge-of-higher-education
 This brings to mind Bertrand Russell’s keen observation in Principles of Social Reconstruction (1916): “Men fear thought more than anything else on earth, more than ruin, more even than death.”
Why the Weird and Uncompromising Get Elected
Why is it that the US and Britain have chosen weird uncompromising leaders when the essence of statesmanship is calculated compromise. Worse, if not shocking, is that 43 percent of India’s new parliament elected in May are facing criminal charges, including rape and murder. Out of the 303 lawmakers in Prime Minister Narendra Modi’s party, 116 face charges. He himself was not considered suitable for a US visa because of the organized 2002 killings/pogrom of Muslims in Gujarat while he was leader; he was given a visa only after he became prime minister.
Trump has just fired John Bolton his third National Security Adviser in two-and-a-half years. Ever since taking office, he has been abrogating agreements unilaterally. Iran now refuses to talk to him, and announced that the removal of Bolton, a notorious Iran hawk, makes no difference. This lack of trust after Trump walked out of the previous agreement, one with the imprimatur of the Security council and major world powers, is to be expected but there is also the matter of dignity. No self-respecting nation can tie itself to the whims of an erratic leader.
Boris Johnson meanwhile is flouting the norms and traditions of parliament. He has prorogued the current session not for two or three days as customary but for nearly five weeks until October 14. Uproar and an appeal to the courts against this upending of democracy followed. A Scottish judge has now ruled the prorogation illegal. Tellingly, the 21 Tory members, who were turned out of the Tory party in parliament, joined the opposition to pass a law requiring Boris to seek an extension preventing the no-deal Brexit on October 31 if he has not come up with an agreement by October 19. Boris’ hands have been tied, his government losing control of the parliamentary agenda. His scheme to end debate on the issue by proroguing parliament has backfired badly, leaving commentators wondering if Boris has been the worst prime minister this century.
One of the persons Boris threw out of his party was Nicolas Soames, a grandson of Winston Churchill and a 37-year member of parliament, another was its longest serving member. No grace in the graceless as they say.
Trump on the other hand is fixated on golf. Until July this year, he had spent over $105 million of taxpayers’ money on his golfing trips. Extrapolated over his entire tenure including re-election, he could cost the taxpayer $340 million according to Forbes, which is far from a left-wing magazine.
So why do people elect such leaders? Perhaps the underlying cause is income stagnation for the majority (adjusted for inflation) since the late 1970s. Yes, GDP has grown but the benefits have been skewed to the upper 20 percent quintile. When the voters have not found an answer from mainstream Democrats and Republicans, they have resorted to mavericks like Obama and now Trump. In the UK it is Johnson — heaven help them if his no-deal Brexit prevails for it is expected to be an economic disaster.
When blame is focused on immigration, as in Britain, Hungary, Poland and now the US, extreme right-wingers take center stage with crude but appealing rhetoric, and often get elected. So there we have it, while Trump denied funding by Congress is drawing funds from the defense budget to build his wall on the Mexican border.
US-North Korea Crisis Decision- Making: Growing Risks Of Inadvertent Or Unintended Nuclear War In Asia
“We fell in love!”-US President Donald Trump, referring to North Korean dictator Kim Jung Un after Singapore Summit (June 2018)
Credo quia absurdum, warned the ancient philosophers. “I believe because it is absurd.” While US President Donald Trump continues to express inexplicable confidence in his North Korean counterpart (and a simultaneous lack of faith in his own intelligence community), he also fails to understand something rudimentary: The stability of any upcoming crisis decision-making process between Washington and Pyongyang will have less to do with “loving” leader relations than with Kim Jung Un’s unmistakably core commitment to personal military power.
In this increasingly worrisome conflict “dyad,” one of the most understated and under-referenced risks to the United States concerns inadvertent or unintended nuclear war.
On such urgent risks, words matter. Initially, in seeking to fashion a coherent security policy, President Trump and his strategic advisors should approach all pertinent issues at the primary or conceptual level. Inter alia, it will soon become necessary for Mr. Trump to understand that the various nuclear war risks posed by inadvertence must be differentiated from the expected hazards of a deliberate nuclear war. These latter perils could stem only from those Washington-Pyongyang hostilities that had been (1) intentionally initiated with nuclear weapons; and/or (2) intentionally responded to by express retaliation with nuclear weapons.
Prima facie, these are distinctly many-sided and “dense” calculations. In any deliberate nuclear war scenario, and before any presidential ordering of an American preemption, the designated North Korean leadership would first need to appear(a) nuclear-capable and (b) irrational. Without this second expectation, any US preemption against an already-nuclear adversary would be irrational on its face. Washington, therefore, must continuously monitor not only tangible North Korean nuclear assets and capabilities, but also the substantially less tangible mental health characteristics of Kim Jong Un.
Although some might mock this second intelligence imperative as unnecessary or “clinically impossible,” it remains conceivable that the dictator in Pyongyang could at some point pretend irrationality.
The decipherable differences here would not be narrowly academic or entirely linguistic.
Factually, moreover, it is Kim Jong Un’s counterpart in the White House (and not Kim himself) who has publicly mused about the potential rationality of pretended irrationality, and who takes oddly conspicuous comfort from his assessment that the two presidents “fell in love” back in Singapore.
This is not the sort of “romance” upon which to build a core US national security policy.
There is more. When the US president and his national security advisors consider the co-existing and fearful prospects of an inadvertent nuclear war with North Korea, their principal focus should remain oriented toward more institutional directions – that is, to the expected stability and reliability of Pyongyang’s command, control and intelligence procedures. Should it then be determined that these “C3I” processes display unacceptably high risks of mechanical/electrical/computer failure; indecipherable pre-delegations of nuclear launch authority; and/or unpredictable/unreliable launch-on-warning procedures (sometimes also called “launch-on-confirmed-attack”), a still-rational American president could feel the more compelling need to consider a plausibly appropriate preemption option.
Another complex factor in any such prospective decision-making process would be (a) the apparent advent of hypersonic weapons in North Korean arsenals; and (b) the extent to which this emergence were paralleled in American arsenals and/or strategic calculations.
At this already advanced stage in North Korean nuclear military progress, the probable costs to the United States and certain of its allies accruing from a defensive first-strike would be more-or-less overwhelming and thus potentially “unacceptable.” This foreseeable understanding seems to have escaped Trump, who first stated publicly at the end of May 2019 that North Korean tests of short-range missiles “do not worry” him. This blithe and manifestly ill-conceived observation suggests that the American president (c) is erroneously focused only on direct (long-range) missile threats to the United States, and (d) is unmindful of conspicuously challenging escalatory possibilities, especially the immediate importance of shorter-range missile threats.
Why so urgently important?
In the first place, North Korea’s short-range missiles could target US allies South Korea and Japan; also, US military forces in the region. While an attack on these forces would carry a near-automatic assurance of a more or less measured American retaliation, aggression against regional US allies would almost certainly call for such a reprisal. In essence, therefore, Kim Jung Un’s short-range missiles could sometime bring the United States into a full-blown war, even though these missiles would never have been launched against the American homeland.
In the second place, it is improbable but not inconceivable that South Korea could wittingly or unwittingly initiate a conventional conflict with North Korea, thereby realistically mandating a US military involvement in the conflict. Were this to happen, Seoul would have effectively “catalyzed” a North-Korea-US war. In any such many-sided belligerency, even nuclear weapons could be fired. Also worth studying in the unprecedented realm of catalytic nuclear war would be a narrative wherein an altogether different state or sub-state could arrange an anonymous first-strike against South Korea, Japan and/or regional US forces.
What about a US preemption? In principle, at least, certain calculable preemption options could not be dismissed out of hand in any balance-of-power world system. More precisely, any residual American resort to “anticipatory self-defense” could be nuclear or non-nuclear and could be indicated without any express regard for Kim Jung Un’s presumed rationality. Still, the well-reasoned cost-effectiveness of any US preemption would almost certainly be enlarged by including such carefully calculated presumptions.
What would be the most plausible reactions concerning a Trump-ordered preemption against North Korea? When all significant factors are taken into account, Pyongyang, likely having no meaningful option to launching at least some massive forms of armed response, would intentionally target certain designated American military forces in the region and/or high-value South Korean armaments and personnel. President Trump, still assuming enemy rationality, should then expect that whatever North Korea’s precise configuration of selected targets, Kim Jung Un’s retaliatory blow would be designed to minimize or avoid any massive (including even nuclear) American counter-retaliations.
There is more. All such high-consequence calculations would involve adversarial policy intersections which could be genuinely “synergistic” and assume perfect rationality on all sides. If, for example, the American president should sometime decide to strike first, the response from Kim Jung Un should then expectedly be proportionate; that is, more-or-less similarly massive. In this particular escalatory “game,” the willful introduction of nuclear weapons into any ensuing conflagration might not be dismissed out of hand by either “player.”
Noteworthy, too, at least at that markedly uncertain and unstable point, any such a game-changing introduction would more likely originate from the American side. This sobering inference is based upon the understanding that while North Korea already has some nuclear weapons and missile delivery vehicles, it is also still rational and not yet prepared operationally to seek “escalation dominance” vis-à-vis the United States. For the moment, at least, it would seemingly be irrational for Pyongyang to launch any of its nuclear weapons first.
Sometime, at least in principle, Mr. Trump, extending his usually favored stance of an argumentum ad bacculum (an appeal to force) could opt rationally for a so-called “mad dog” strategy. Here, the American president, following his just-ordered preemption, would deliberately choose a strategy of pretended irrationality.
Any such determined reliance, while intuitively sensible and arguably compelling, could backfire, and thereby open up a slippery path to a now unstoppable escalation. This self-propelling competition in risk-taking could also be triggered by the North Korean president, then pretending to be a “mad dog” himself. Significantly, any feigned irrationality stance by Kim Jong Un might be undertaken exclusively by the North Korean side, or in an entirely unplanned tandem or “synergy” with the United States. In all conceivable variants of crisis bargaining between Washington and Pyongyang, even those without any synergies, the highest-level decision-making processes would be meaningfully interdependent.
This means still greater levels of complexity and still lesser significance assignable to any presumptive “love” relationship between the two presidential adversaries.
Regarding complexity, in absolutely all of these plausible bargaining postures, each side would have to pay reciprocally close attention to the anticipated wishes and intentions of Russia and China. Accordingly, one must now inquire, does President Trump actually believe that China would find it gainful to support him in any still-pending nuclear crisis with North Korea? To answer such a query, it ought to be quite plain that Mr. Trump’s ongoing and potentially accelerating trade war with China would be manifestly unhelpful.
Regarding further complexity, what transpires between Washington and Pyongyang in crisis decision-making circumstances could be impacted by certain other ongoing or escalating wars in Asia. In this connection, most portentously relevant would be any substantial escalations of the Kashmir conflict, especially those that might involve an introduction of nuclear weapons. Unquestionably, any correlative crossing of the nuclear threshold in that India-Pakistan conflict dyad would fracture a longstanding taboo in world politics, and presumptively heighten the likelihood of a US-North Korean nuclear exchange.
Notwithstanding President Donald Trump’s exaggerated confidence in basing foreign policy decision-making upon extrapolations from commerce, it is all genuinely complex, stunningly complex, even bewilderingly complex. Also reasonable to assume is that in any such many-sided circumstances, the North Korean president would no longer be pretending irrationality. He could, at some point, have become authenticallyirrational. Regardless of difficulty, however, the differences here would be well worth figuring out.
Relevant scenarios must soon be posited and examined dialectically. If President Donald Trump’s initial defensive first strike against North Korea were less than massive, a still rational adversary in Pyongyang would likely take steps to ensure that its own preferred reprisal were correspondingly limited. But if Trump’s consciously rational and calibrated attack upon North Korea were wittingly or unwittingly launched against an irrational enemy leadership, the response from Pyongyang could then be an all-out retaliation. This unanticipated response, whether non-nuclear or non-nuclear-nuclear “hybrid,” would be directed at some as yet indeterminable combination of US and allied targets.
Inevitably, and by any sensible measure, this response could inflict grievous harms.
It is now worth considering that a North Korean missile reprisal against US interests and personnel would not automatically exclude the American homeland. However, should the North Korean president maintain a determinedly rational “ladder” of available options, he would almost certainly resist targeting any vulnerable civilian portions of the United States. Still, should he remain determinably willing to strike targets in South Korea and/or Japan, he would incur very substantial risks of an American nuclear counter-retaliation.
In principle, any such US response would follow directly from this country’s assorted treaty-based obligations regarding “collective self-defense.”
There is more. Such risks would be much greater if Kim’s own aggressions had extended beyond hard military assets, either intentionally or as unwitting “collateral damage” brought to various soft civilian populations and/or infrastructures.
Even if the unimaginably complex game of nuclear brinksmanship in Northeast Asia were being played only by fully rational adversaries, the rapidly accumulating momentum of events between Washington and Pyongyang could still demand that each “contestant” strive relentlessly for escalation dominance. It is in the notably unpracticed dynamics of such an explosive rivalry that the prospect of an “Armageddon” scenario could be actualized. This outcome could be produced in unexpected increments of escalation by either or both of the dominant national players, or instead, by any sudden quantum leap in destructiveness applied by the United States and/or North Korea.
Looking ahead, the only foreseeable element of the “game” that is predictable in such complicated US-North Korean calculations is the contest’s inherent and boundless unpredictability. Even under the very best or optimal assumptions of enemy rationality, all relevant decision-makers would have to concern themselves with dense or confused communications, inevitable miscalculations, cascading errors in information, unauthorized uses of strategic weapons, mechanical, electrical or computer malfunctions and certain poorly-recognized applications of cyber-defense and cyber-war.
Technically, one further analytic distinction is needed between inadvertent nuclear war and accidental nuclear war. By definition, an accidental nuclear war would be inadvertent, but reciprocally, an inadvertent nuclear war need not be accidental. False warnings, for example, which could be spawned by mechanical, electrical or computer malfunction (or by hacking) would not signify the origins of an inadvertent nuclear war. Instead, they would fit under clarifying narratives of an accidental nuclear war.
“Everything is very simple in war,” says Carl von Clausewitz in On War, “but the simplest thing is still difficult.” With this seemingly banal but profound observation, the classical Prussian strategist makes plain that serious military planning is always problematic. Largely, this is because of what he famously called “friction.” In essence, friction describes “the difference between war as it actually is, and war on paper.”
Unless President Trump is able to understand this core concept and prepare to manage unpredictable risks of an unintentional war with North Korea, any future “love letters” from Kim Jung Un would be beside the point. While the specific risks of a deliberate or intentional nuclear conflict between the United States and North Korea should remain front and center in Washington, these risks ought never be assessed apart from these closely associated hazards of crisis decision-making. All of these risks could be overlapping, mutually reinforcing or even synergistic, daunting circumstances in which the plausible “whole” of their effect would be tangibly greater than the simple sum of their constituent “parts.”
There is one last matter to be clarified. This has to do with the nature of “superpower” relations within the underlying balance of power structure of world politics. Whatever the differences in preferred nomenclature, it is apparent that we are now entering (wittingly or unwittingly) an era of “Cold War II.” Depending upon the dominant configurations of this new Cold War, US-North Korea nuclear decision-making will be more-or-less destabilizing. It follows, for President Donald Trump and the United States, that Washington-Pyongyang nuclear bargaining must takes its dominant cues from two different though intersecting directions.
In the end, a great deal will depend upon the American side’s willingness to base relevant policies upon intellectual or analytic foundations.
In the end, such willingness will trump any alleged benefits of
having fallen “in love.”
 Whatever these particular risks, they could be intersecting, “force multiplying” or even “synergistic.” Where an authentic synergy were involved, the “whole” of any attack outcome could then be greater than the tangible sum of its component “parts.”
 In his seminal writings, strategic theorist Herman Kahn introduced a further distinction between a surprise attack that is more-or-less unexpected, and one that arrives “out of the blue.” The former, he counseled, “…is likely to take place during a period of tension that is not so intense that the offender is fully prepared for nuclear war….” A total surprise attack, however, would be one without any immediately recognizable tension or signal. This particular subset of the surprise attack scenario would be very difficult to operationalize for national policy benefit. See: Herman Kahn, Thinking About the Unthinkable in the 1980s (Simon & Schuster, 1984).
 Recalling the 20th-century German philosopher, Karl Jaspers: “The rational is not thinkable without its other, the non-rational, and it never appears in reality without it.” This insight can be found in Jaspers’ “Historical Reflections” on Kierkegaard and Nietzsche.
 Worth noting here too is that any such ordering of a preemptive attack by an American president would be exceedingly problematic under US law (especially under pertinent US Constitutional constraints). There are, therefore, critical jurisprudential as well as strategic implications involved.
 Nonetheless, the American president could conceivably still benefit from a preemption against an already nuclear North Korea if refraining from striking first would allow North Korea to implement certain additional protective measures. Designed to guard against preemption, these measures could involve the attachment of “hair trigger” launch mechanisms to nuclear weapon systems and/or the adoption of “launch on warning” policies, possibly coupled with identifiable pre-delegations of launch authority. This means, increasingly, that the US could be incrementally endangered by steps taken by Pyongyang to prevent a preemption. Optimally, this country would do everything possible to prevent such steps, especially because of the expanded risks of accidental or unauthorized attacks against its own or allied armaments and populations. But if such steps were to become a fait accompli, Washington might still calculate correctly that a preemptive strike would be both legal and cost-effective. This is because the expected enemy retaliation, however damaging, could still appear more tolerable than the expected consequences of enemy first-strikes – strikes likely occasioned by the failure of “anti-preemption” protocols.
 From the standpoint of international law, it is necessary to distinguish preemptive attacks from “preventive ones.” Preemption is a military strategy of striking first in the expectation that the only foreseeable alternative is to be struck first oneself. A preemptive attack is launched by a state that believes enemy forces are about to attack. A preventive attack, however, is launched not out of any genuine concern about “imminent” hostilities, but rather for fear of a longer-term deterioration in a pertinent military balance. In a preemptive attack, the length of time by which the enemy’s action is anticipated is presumptively very short; in a preventive strike, the anticipated interval is considerably longer. A related problem here for the United States is not only the practical difficulty of accurately determining imminence, but also that delaying a defensive strike until appropriately ascertained imminence can be acknowledged could prove “fatal” or existential.
 The core concept of a balance of power – an idea of which the nuclear-age balance of terror is a particular variant – has never been more than a facile metaphor. Significantly, it has never had anything to do with creating or ascertaining “equilibrium.” Moreover, as such balance is always a matter of individual and subjective perceptions, adversary states can never be sufficiently confident that pertinent strategic circumstances are actually “balanced” in their favor. In consequence, inter alia, each side to any conflict must “normally” fear that it will be left behind; accordingly, the perpetual search for balance generally produces ever-wider patterns of national insecurity and global disequilibrium.
 This term is drawn from customary international law, an authoritative source of world legal norms identified at Art. 38 of the UN’s Statute of the International Court of Justice. Already, international law, an integral part of the legal system of all states in world politics, assumes a general obligation to supply benefits to one another, and to avoid war at all costs. This core assumption of jurisprudential solidarity is known formally as a “peremptory” or jus cogens expectation, that is, one that is not even subject to question. It can be found in Justinian, Corpus Juris Civilis, Hugo Grotius, The Law of War and Peace (1625) and Emmerich de Vattel, The Law of Nations or Principles of Natural Law (1758).
 In any synergistic intersection – whether in chemistry, medicine or war – the “whole” of any result would exceed the simple sum of its policy-determining “parts.”
 Pertinent synergies could clarify or elucidate the world political system’s current state of disorder (a view that would reflect what the physicists prefer to call “entropic” conditions), and could themselves be dependent upon each national decision-maker’s own subjective metaphysics of time. For an early article by this author dealing with interesting linkages between such a subjective metaphysics and national decision-making (linkages that could shed additional light on growing risks of a US-North Korea nuclear war), see: Louis René Beres, “Time, Consciousness and Decision-Making in Theories of International Relations,” The Journal of Value Inquiry, Vol. VIII, No.3., Fall 1974, pp. 175-186.
 Reciprocally, of course, the White House has been seeking to persuade Americans and others by way of very deliberate simplifications. See, on the plausible consequences of any such deceptive measures, Ludwig Wittgenstein’s pertinent observation in On Certainty: “Remember that one is sometimes convinced of the correctness of a view by its simplicity or symmetry….”
 For the differences between “collective self defense” and “collective security,” see this writer’s early book: Louis René Beres, The Management of World Power: A Theoretical Analysis (University of Denver Monograph Series in World Affairs)( (1973).
 This brings to mind the philosophical query by Irish playwright Samuel Beckett in Endgame: “What is the good of passing from one untenable position to another, of seeking justification always on the same plane?”
 Reminds Herman Kahn in his On Escalation (1965): “All accidental wars are inadvertent and unintended, but not vice-versa.”
 This prospect now includes the plausible advent of so-called “cyber- mercenaries.”
 For a related conceptual argument by this author concerning Israel’s security in the Middle East, see: Louis René Beres: https://besacenter.org/mideast-security-and-policy-studies/israeli-nuclear-deterrence/
 In essence, postulating the emergence of “Cold War II” means expecting the world system to become once again bipolar. For early writings, by this author, on the global security implications of such an expanding bipolarity, see: Louis René Beres, “Bipolarity, Multipolarity, and the Reliability of Alliance Commitments,” Western Political Quarterly, Vol. 25, No.4., December 1972, pp. 702-710; Louis René Beres, “Bipolarity, Multipolarity, and the Tragedy of the Commons,” Western Political Quarterly, Vol. 26, No.4., December 1973, pp, 649-658; and Louis René Beres, “Guerillas, Terrorists, and Polarity: New Structural Models of World Politics,” Western Political Quarterly, Vol. 27, No.4., December 1974, pp. 624-636.
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