Thanks for posting this, RTK. I think I am going to give it to my students to read since it is one of the best examples of a non-deistic, theological epistemology I have ever seen (wry grin).

What I have found most fascinating in this entire discussion is that there hasn't been any examination of the operational assumptions made by Clausewitz in his original work, i.e. no discussion of the assumed concept of "organization" (it's all ideal types) and no formalized discussion of the offensive | defensive | economic system ratio and how it effects the organization of military / ideological force. I think this ties in with Echevarria's comments about Clausewitz originally envisioning the concept as a process rather than a static.

Even if we go back to the Newtonian model of physics, there are certain processual issues that come to the fore. For example, gravity implies mass and some measure of density. Most mass is also moving along some type of a vector, at least in relationship with other units of mass. This vector is changing based on mutual attraction and / or the application of "force", and that rate of change (ΔV/ΔT) is the acceleration.

Okay, let's translate this analogy back into Iraq and the GWOT. The rise of the Muslim Brotherhood and the spread of Wahhabist theology is the initial vector, where the "force" applied to produce an acceleration is primarily socio-cultural (e.g. pan-Islamic nationalism, a revitalization movement a la Wallace, a rejection of secular values, an increase in what Durkheim called anomie, the creation of the State of Israel, etc.). It starts as a fairly small diameter (i.e. small number of poeple), highly "dense" institutional / ideological object and gathers mass along its vector, gathering speed (accelerating) as it goes. So far, it is acting exactly the same as any other social movement in the literature.

Where it starts to change its vector is when certain crucial events happen ("strange attractors" in catastrope theory) - the short lived take-over of the Qa'bah, the Revolution in Iran and the Soviet invasion of Afghanistan. Each of these acts to redirect the vector of the social movement by defining an immediate environment: the core of Islam is under attack, it is possible to run a "pure" Islamic nation state, and the "crusaders" (infidels) have returned and are being aided by apostates exactly the same way as they were during the period of the Crusades.

This parallel to the crusades is crucial for a number of reasons. First, they happened when the Caliphate was internally divided and fighting amongst itself. Second, they happened at a time of a resurgence of non-state Islam based around the Ulama. Third, they were a time when the first serious attempt to reformulate Islam was happening in an integrative manner (cf. al-Ghazali, The Revivification of Religious Sciences; it is also interesting to note that al-Ghazali's work is enjoying a revival in the Sudan and Somalia amongst other places). Fourth, they marked the begining of a period of shame for Islam as the Caliphate disolves and "barbarians" who, while ostensively Muslim do not share the same cultural values (e.g. the Turks, the Mongols, etc.), gain control of large parts of Islamic lands. Fifth, the period produces one of the most reveared "saviour" figures in Islamic history - al-Malik al-Nāṣir Ṣalāḥ al-Dīn Yūsuf ibn Ayyūb (the closest Western figure is probably King Arthur). BTW, this is what I meant by a cultural propoganda node in my earlier posting - it is the "mythic" justification for transforming "love of God" into "hatred of the apostate / non-believer".

So, what does this mean operationally? RTK, you described how you operated and the results you achieved. I was particularly impressed when you said that you had been "adopted". In part, what was going on was a hearkening back to an earlier "story" from the height of the Caliphate where Christians, Jews and Muslims worked together for the good of the community (~8th century ce).

What most people don't think about right now is that, at one time, Islam was the most "tolerant" religion amongst the Peoples of the Book, and the period when that tolerance was operational is the "Golden Age" of Islam. This was the time period when the Western Empire had been replaced by barbarian kingdoms and the Eastern empire was a theocratic / bureaucratic state that made Stalinist Russia look like paradise. The main "progress" of civilization was happening in the Islamic world, and Alexandria, Baghdad and Damascus were amongst the greatest cities in the world in terms of civility, technology, law, the arts and intellectual activity. This Golden Age had already started to fall apart when Alp Arslan destroyed Romanus IV's army at Manzikert (the proximate cause of the 1st Crusade).

Back to operational reality and the CoG debate. If the conecpt of a CoG is going to prove useful, then force needs to be aimed at not only the mass (i.e. the open insurgents) but, also, towards changeing the acceleration factors, which is why, IMHO, a strictly kinetic approach is ridiculous - it actually increases the acceleration as we have all seen. The proper application of "force" is to shift the vector from the perception that the proper "story" is the Crusades to the proper "story" is the Golden Age. And that is what RTK was doing - shifting the story one person at a time.

Marc