The Accidental War on Terror By Mark Helprin FrontPageMagazine.com America has approached the war on terrorism as if from two dreamworlds. The liberal, in which an absurd understanding of cause and effect, the habit of capitulation to foreign influence, a mild and perpetual anti-Americanism, reflex allergies to military spending, and a theological aversion to self-defense all lead to policies that are hard to differentiate from surrender. And the conservative, in which everything must be all right as long as a self-declared conservative is in the White Houseno matter how badly the war is run; no matter that a Republican administration in electoral fear leans left and breaks its promise to restore the military; and no matter that because the Secretary of Defense decided that he need not be able to fight two wars at once, an adequate reserve does not exist to deal with, for example, North Korea. And in between these dreamworlds of paralysis and incompetence lies the seam, in French military terminology la soudure, through which al-Qaeda, uninterested in our parochialisms, will make its next attack. The war is waged as if accidentally, and no wonder. For domestic political reasons and to preserve its marginal relations with the Arab World, the United States has declined to identify the enemy precisely. He is so formless, opportunistic, and shadowy that apparently we cannot conceive of him accurately enough to declare war against him, although he has declared war against us. Attribute this to Karl Rove's sensitivity to the electoral calculus in key states with heavy Arab-American voting, to a contemporary aversion to ethnic generalities, to the desire not to offend the Arab World lest it attack us even more ferociously, to the fear of speaking truth to oil, to apprehension about the taking of hostages and attacks upon embassies, and to a certain muddledness of mind that is the result both of submitting to polite and obsequious blackmail and of having been throughout the course of one's life a stranger to rigorous thought. Reluctance to identify the enemy makes it rather difficult to assess his weaknesses and strengths. Thus, for want of a minimum of political courage, our soldiers are dispatched to far-flung battlefields to fight an ad hoc, disorganized war, and, just as it did in the Vietnam War, Washington explains its lack of a lucid strategy by referring to the supposed incoherence of its opponent. From the beginning, America has been told that this is a new kind of war that cannot be waged with strategic clarity, that strategy and its attendant metaphysics no longer apply. And because we cannot sufficiently study the nature of an insufficiently defined enemy, our actions are mechanistic, ill-conceived, and a function of conflicting philosophies within our bureaucracies, which proceed as if their war plans were modeled on a to-do list magnetized to some suburban refrigerator. The enemy must and can be defined. That he is the terrorist himself almost everyone agrees, but in the same way that the United States extended blame beyond the pilots who attacked Pearl Harbor, it must now reach far back into the structures of enablement for the sake of deciding who and what must be fought. And given the enormity of a war against civilians, and the attacks upon our warships, embassies, economy, capital, government, and most populous city, this determination must be liberal and free-flowing rather than cautious and constrained, both by necessity and by right. The enemy has embarked upon a particular form of warfare with the intent of shielding his center of mass from counterattack, but he must not be allowed such a baseless privilege. For as much as he is the terrorist who executes the strategy, he is the intelligence service in aid of it, the nation that harbors his training camps, the country that finances him, the press filled with adulation, the people who dance in the streets when there is a slaughter, and the regime that turns a blind eye. Not surprisingly, militant Islam arises from and makes its base in the Arab Middle East. The first objective of the war, therefore, must be to offer every state in the area this choice: eradicate all support for terrorism within your borders or forfeit existence as a state. That individual terrorists will subsequently flee to the periphery is certain, but the first step must be to deny them their heartland and their citadels. Recognizing that the enemy is militant Islam with its center the Arab Middle East, it is possible to devise a coherent strategy. The enemy's strengths should not be underestimated. He has a historical memory far superior to that of the West, which has forgotten its thousand-year war with Islamic civilization. Islamic civilization has not forgotten, however, having been for centuries mainly on the losing side. Its memory is clear, bitter, and a spur to action. And it dovetails with a spiritual sense of time far different from that of the West, where impatience arises in seconds, for the enemy believes that a thousand years, measured against the eternity he is taught to contemplate and accept, is nothing. Closely related to his empowering sense of time are his spiritual sense of mission, which must never be underestimated, and Islam's traditional embrace of martyrdom. This militant devotion, consciously or otherwise, pays homage to the explosive Arab conquests, which reached almost to Paris, to the gates of Vienna, the marchlands of China, India, and far into Africa. War based on the notion of Islamic destiny is underway at this moment in the Philippines, Indonesia, Sinkiang, Kashmir, Afghanistan, Pakistan, Chechnya, Iraq, Palestine, Macedonia, Algeria, the Sudan, Sub-Saharan Africa, and throughout the world in the form of terrorism without limitation or humanitarian nuanceall in service of a conception far more coherent than the somnolent Western nations seem to comprehend. The object long expressed by bin Laden and others is to flip positions in the thousand-year war. To do this, the Arabs must rekindle what the 10th-century historian Ibn Khaldun called 'asabiya, an ineffable combination of group solidarity, momentum, esprit de corps, and the elation of victory feeding upon victory. This, rather than any of its subsidiary political goals, is the objective of the enemy in the war in which we find ourselves at present. Despite many flickers all around the world, it is a fire far from coming alight, but as long as the West apprehends each flare as a separate case the enemy will be encouraged to drive them toward a point of ignition, and the war will never end. The proper strategic objective for the West, therefore, is the suppression of this fire of 'asabiya in the Arab heartland and citadels of militancya task of division, temporary domination, and, above all, demoralization. As unattractive as it may seem, in view of the deadly alternative it is the only choice other than to capitulate. How might it be accomplished? as much as those who make war against the West find advantage in Arab history and Islamic tradition, they are burdened by its disadvantages. Living in a world of intense subjectivity where argument is perpetually overruled by impulse, they suffer divisions within divisions and schisms within schisms. Though all-consuming fervor may be appropriate to certain aspects of revealed religion, it makes for absolutist politics and governance. A despotic political culture in turn decreases the possibilities of strong alliances and is (often literally) murderous to initiative, whether technical, military, or otherwise. And it is of no little import that the Middle East has developed so as to be unreceptive to technology. The natural environment of Arabia is so extreme that the idea of mastering it was out of the question, submission and adaptation being the only options, and the Middle East had neither the kind of surplus agriculture that permitted Europe to industrialize, nor the metals and wood upon which the machine culture was built. Technology was viewed not as a system of interdependent principles, but rather as finite at all stages, not an art to be practiced but a product to be bought. Magical machines arrived whole, without a hint of the network of factories, workshops, mines, and schools, and the centuries of struggle and genius it took to build them. Islam provides a successful spiritual equilibrium that the whole of Islamic society strives to protect. The West, by its very nature, stirs and changes everything in "creative destruction." Wanting no part in this, the Middle East, to quote the economic historian Charles Issawi, "believed that the genius of Islam would permit a controlled modernization; from Europe one could borrow things without needing to borrow ideas," which is why, perhaps, in 19th-century Egypt, students were sometimes taught a European language to master a craft, and then told to "forget" the language.