War is the statesman's game, the priest's delight, the lawyer's jest, the hired assassin's trade.

War is the statesman's game, the priest's delight, The lawyer's jest, the hired assassin's trade.

I adore war. ... It is like a big picnic but without the objectivelessness of a picnic. I have never been more well or more happy. ... It just suits my stolid health and stolid nerves and barbaric disposition. The fighting-excitement vitalizes everything, every sight and action. One loves one's fellow man so much more when one is bent on killing him.

Qui a le profit de la guerre, il en a l'honneur.

War itself requires no particular motivation, but appears to be ingrained in human nature and is even valued as something noble; indeed, the desire for glory inspires men to it, even independently of selfish motives.

there is nothing more inglorious than that glory that is gained by war

...It is a proud privilege to be a soldier – a good soldier … [with] discipline, self-respect, pride in his unit and his country, a high sense of duty and obligation to comrades and to his superiors, and a self confidence born of demonstrated ability.

War is for men, for honor and glory.

War is wonderful. They’ll never stamp it out. It’s one of the few times people can act their best. It’s so economical in terms of gesture and motion, every single gesture is precise, every effort is at its maximum. Nobody goofs off. Everybody is responsible for his brother.

The fundamental principle underlying all justifications of war, from the point of view of human personality, is 'heroism'. War, it is said, offers man the opportunity to awaken the hero who sleeps within him. War breaks the routine of comfortable life; by means of its severe ordeals, it offers a transfiguring knowledge of life, life according to death. The moment the individual succeeds in living as a hero, even if it is the final moment of his earthly life, weighs infinitely more on the scale of values than a protracted existence spent consuming monotonously among the trivialities of cities. From a spiritual point of view, these possibilities make up for the negative and destructive tendencies of war, which are one-sidedly and tendentiously highlighted by pacifist materialism. War makes one realise the relativity of human life and therefore also the law of a 'more-than-life', and thus war has always an anti-materialist value, a spiritual value.

The most part of all princes have more delight in warlike manners and feats of chivalry than in the good feats of peace.

Though fraud in all other actions be odious, yet in matters of war it is laudable and glorious, and he who overcomes his enemies by stratagem is as much to be praised as he who overcomes them by force.

The criminal law has, from the point of view of thwarted virtue, the merit of allowing an outlet for those impulses of aggression which cowardice, disguised as morality, restrains in their more spontaneous forms. War has the same merit. You must not kill you neighbor, whom perhaps you genuinely hate, but by a little propaganda this hate can be transferred to some foreign nation, against whom all your murderous impulses become patriotic heroism.

If we read history with an open mind, we cannot fail to conclude that, among all the military virtues, the energetic conduct of war has always contributed most to glory and success.