Carl von Clausewitz Quotes

nichts gewöhnlicher ist als Beispiele von Männern, die ihre Tätigkeit verlieren, sobald sie zu höheren Stellen gelangen, denen ihre Einsichten nicht mehr gewachsen sind;

It is, therefore, not only the physical, but more frequently the mental eye which is meant in coup d’œil. Naturally, the expression, like the thing, is always more in its place in the field of tactics: still, it must not be wanting in strategy, inasmuch as in it rapid decisions are often necessary. If we strip this conception of that which the expression has given it of the over-figurative and restricted, then it amounts simply to the rapid discovery of a truth which to the ordinary mind is either not visible at all or only becomes so after long examination and reflection.

The spirit and other moral qualities which animate an Army, a General, or Governments, public opinion in provinces in which a War is raging, the moral effect of a victory or of a defeat, are things which in themselves vary very much in their nature, and which also, according as they stand with regard to our object and our relations, may have an influence in different ways.

Although little or nothing can be said about these things in books, still they belong to the theory of the Art of War, as much as everything else which constitutes War. For I must here once more repeat that it is a miserable philosophy if, according to the old plan, we establish rules and principles wholly regardless of all moral forces, and then, as soon as these forces make their appearance, we begin to count exceptions which we thereby establish as it were theoretically, that is, make into rules; or if we resort to an appeal to genius, which is above all rules, thus giving out by implication, not only that rules were only made for fools, but also that they themselves are no better than folly.

In conformity with all that has been said on the subject up to the present, two fundamental principles reign throughout the whole plan of the war, and serve as a guide for everything else.

The first is: to reduce the weight of the enemy’s power into as few centres of gravity as possible, into one if it can be done; again, to confine the attack against these centres of force to as few principal undertakings as possible, to one if possible; lastly, to keep all secondary undertakings as subordinate as possible. In a word, the first principle is, to act concentrated as much as possible.

The second principle runs thus to act as swiftly as possible; therefore, to allow of no delay or detour without sufficient reason.

General becomes a Statesman, but he must not cease to be the General. He takes into view all the relations of the State on the one hand; on the other, he must know exactly what he can do with the means at his disposal.

As the diversity, and undefined limits, of all the circumstances bring a great number of factors into consideration in War, as the most of these factors can only be estimated according to probability, therefore, if the Chief of an Army does not bring to bear upon them a mind with an intuitive perception of the truth, a confusion of ideas and views must take place, in the midst of which the judgment will become bewildered. In this sense, Bonaparte was right when he said that many of the questions which come before a General for decision would make problems for a mathematical calculation not unworthy of the powers of Newton or Euler.

An immense space lies between a General — that is, one at the head of a whole War, or of a theatre of War — and his Second in Command, for the simple reason that the latter is in more immediate subordination to a superior authority and supervision, consequently is restricted to a more limited sphere of independent thought.

Der Soldat wird ausgehoben, gekleidet, bewaffnet, geübt, er schläft, ißt, trinkt und marschiert, alles nur, um an rechter Stelle und zu rechter Zeit zu fechten.

War is the province of danger, and therefore courage above all things is the first quality of a warrior.

Courage is of two kinds: first, physical courage, or courage in presence of danger to the person; and next, moral courage, or courage before responsibility, whether it be before the judgment-seat of external authority, or of the inner power, the conscience. We only speak here of the first.

Courage before danger to the person, again, is of two kinds. First, it may be indifference to danger, whether proceeding from the organism of the individual, contempt of death, or habit: in any of these cases it is to be regarded as a permanent condition.

Secondly, courage may proceed from positive motives, such as personal pride, patriotism, enthusiasm of any kind. In this case courage is not so much a normal condition as an impulse.

We may conceive that the two kinds act differently. The first kind is more certain, because it has become a second nature, never forsakes the man; the second often leads him farther. In the first there is more of firmness, in the second, of boldness. The first leaves the judgment cooler, the second raises its power at times, but often bewilders it. The two combined make up the most perfect kind of courage.

To be imbued with a sense of the spirit and nature of this business, to make use of, to rouse, to assimilate into the system the powers which should be active in it, to penetrate completely into the nature of the business with the understanding, through exercise to gain confidence and expertness in it, to be completely given up to it, to pass out of the man into the part which it is assigned to us to play in War, that is the military virtue of an Army in the individual.

What is here required from the higher powers of the mind is a sense of unity, and a judgment raised to such a compass as to give the mind an extraordinary faculty of vision which in its range allays and sets aside a thousand dim notions which an ordinary understanding could only bring to light with great effort, and over which it would exhaust itself. But this higher activity of the mind, this glance of genius, would still not become matter of history if the qualities of temperament and character of which we have treated did not give it their support.

Truth alone is but a weak motive of action with men, and hence there is always a great difference between knowing and action, between science and art. The man receives the strongest impulse to action through the feelings, and the most powerful succour, if we may use the expression, through those faculties of heart and mind which we have considered under the terms of resolution, firmness, perseverance, and force of character.

A resolução é a coragem aplicada a um caso particular; se se torna uma marca do caráter, passa a ser um hábito do espírito. Não se trata aqui da coragem diante do perigo físico, mas da coragem perante as responsabilidades, ou seja, de certa maneira, perante o perigo moral. É aquilo a que muitas vezes se chamou a coragem do espírito, porque dimana do espírito, ainda que não seja, no entanto, um esforço do espírito, mas sim do temperamento. A inteligência pura e simples não forja a coragem, pois as pessoas mais inteligentes são na sua maioria desprovidas de espírito de resolução. A inteligência precisa, primeiramente, despertar o sentimento de coragem, que mantém e sustenta, porque, nos momentos cruciais, o homem obedece mais aos seus sentimentos que às suas ideias.

The presence of a commander should be constantly felt and evoke a feeling of courage within his men.

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.

in [...] gefährlichen Dingen [...] sind die Irrtümer, welche aus Gutmütigkeit entstehen, gerade die schlimmsten.

Truth in itself is rarely sufficient to make men act. Hence the step is always long from cognition to volition, from knowledge to ability. The most powerful springs of action in men lie in his emotions. He derives his most vigorous support, if we may use the term, from that blend of brains and temperament which we have learned to recognize in the qualities of determination, firmness, staunchness, and strength of character.