PARISThe U.S. secretary of defense, Donald Rumsfeld, talks of "asymmetrical
warfare," by which he means such a difference in hardware that low-tech (caves)
can render high-tech (B-52s) of little use. The offense-defense equation doesn't
work in the way classical military planners expect.
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The same asymmetry is true of war aims in
Afghanistan. The United States and its allies are fighting to maintain a certain
order in the world, to eliminate the destructive capacity of a relatively small
but passionate set of believers.
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President George W. Bush seems to confer
a rhetorical equivalence when he says the terrorists threaten civilization
itself with their "mad global ambitions," their "brutal determination to control
every life and all of life." But this gives an unearned psychological power to
the foe, an escalated status that multiplies its menace, which is exactly what
the use of terror as a weapon is meant to do.
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Mr. Bush is right, however, in saying
that people must refuse to succumb to the demoralization of panic. The
possibility of panic is part of the advantage that Qaida has in prosecuting its
cause.
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The Qaida network is not really trying to
achieve anything except to frighten and humiliate, unlike the Basque and Irish
republican and Palestinian terrorists who seek to advance a nationalist goal.
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Qaida types have an edge because they can
claim to be winning by simply existing, by compelling Americans to react with
behavior we really dislike, bombing civilians by accident, imposing secrecy and
intrusion for needs of security, supporting distasteful leaders or regimes that
we are ready to bribe to support us.
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A quote from one of the Qaida documents
which found its way into reports from Pakistan lately said, "We love death as
much as you love life, so we will win." That is indeed a devastating attitude
that permits no competition, no compromise, no concession. It is idle to debate
about some kind of dialogue, some offer to win favor or diminish hatred.
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America has to resist, even though it
means in fact enhancing the enemy by accepting the challenge. But it does not
mean that we have to resist in the way they expect, on their terms, with our
apparently rather ineffective if hugely explosive "asymmetrical" weapons.
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The proposal for a bombing pause must be
decided on the basis of just what difference it would make to our objectives of
dismantling Osama bin Laden's organization and its ability to attack - not on
the basis of whether it would allow his backers to feel they have won another
round and be encouraged, and not to show Afghans and other Muslims that we are
sorry they are getting hurt.
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We don't know much about this terror on
which we have angrily declared war, so we have to know better about ourselves,
what we want out of this fight, where it should lead, how to judge whether we
are on the right track.
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The best measure, since success against
terrorism will be made evident only by an absence of more disasters and not by
some kind of surrender, will be if we are doing things that we want to do
anyway, that we can feel are useful. Many voices have urged that the anti-terror
coalition must go to "the roots of terrorism." That is a pointless illusion.
Those roots may be in sick societies, in suffering that could be avoided, in
history, in human nature itself. It would be perversely self-defeating to
recognize at last a shared responsibility for the pains of this world because
that might help prevent new terrorists from attacking. That would just be
admitting some effectiveness in terror.
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We must show that the action we want to
offer is for life - not because we want to undermine the appeal of terrorists
whose main offer is release from frustration through action and death, but
because we do have constructive goals and believe in universal values that can
be promoted by education, health care, a fight against hunger.
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There has been an acidulous debate for
some time among American foreign policy advisers on whether priority should be
given to "realism" or to "idealism." Henry Kissinger, the former secretary of
state, scorns what he calls "Wilsonian idealism" and argues that it is
pernicious.
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His school asserts that "realism"
requires defining the "national interest" and putting it ahead of everything.
This fails to perceive that the world has changed. While the United States feels
that it has the right, like every other country, to pursue its national
interest, it is no longer like every other country and doesn't want to be.
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There is a kind of arrogance in claiming
such a right and exercising super-power according to which application suits
best at a given moment. For much of the world, if the United States is not
clearly a part of the solution to a widespread problem, it is part of the
problem, because with its vast power others are convinced it would be able to
promote a solution if it really wanted to.
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And so it is no longer realistic to think
that America can ignore the needs, hopes and contributions of others. It is
realistic to see that its participation in the world does not depend only on it.
Terrorists prove that Americans live in the same world as they do, whether we
like it or not. It is realistic to see that we can help it become a better
world, and they cannot.