LBJ Deliberations on Vietnam: “Our indolence at Munich”

Prime Minister Chamberlain announcing "peace for our time"
From here: https://www.youtube.com/watch?v=SetNFqcayeA

A common description of the LBJ Administration decision-making regarding Vietnam was that it was an instance of “groupthink”—that decision-makers in the administration were unwilling to disagree with one another (e.g, Irving Janis Groupthink). Another description is that the administration was excessively optimistic, duped, or otherwise unwilling to consider reasonably the likelihood of success.

It turns out it was much more complicated than that. I was looking for times that decision-makers used the cudgel of “but appeasement!” to deflect reasonable dissent, and came across this exchange.

In June of 1965, Westmoreland had asked for additional troops, arguing that escalating US involvement would “give us a substantial and hard hitting offensive capability on the ground to convince the VC that they cannot win.”

George Ball argued that escalation was a mistake. In a July 1, 1965 memo, for instance, he said,

“So long as our forces are restricted to advising and assisting the South Vietnamese, the struggle will remain a civil war between Asian peoples. Once we deploy substantial numbers of troops in combat it will become a war between the U.S. and a large part of the population of South Vietnam, organized and directed from North Vietnam and backed by the resources of both Moscow and Peiping.
“The decision you face now, therefore, is crucial. Once large numbers of U.S. troops are committed to direct combat, they will begin to take heavy casualties in a war they are ill‐equipped to fight in a non‐cooperative if not downright hostile countryside.
“Once we suffer large casualties, we will have started a well‐nigh irreversible process. Our involvement will be so great that we cannot—without national humiliation—stop short of achieving our complete objectives. Of the two possibilities I think humiliation would be more likely than the achievement of our objectives—even after we have paid terrible costs.”

On July 20, 1965, Defense Secretary Robert McNamara sent a memo to LBJ arguing for raising US personnel in Vietnam from 75k to 175k (perhaps even 200k). On July 21, 1965, LBJ and his advisors met to discuss that memo. I was surprised by the transcript of the meeting. It doesn’t show ideal deliberation, but it does show that LBJ wanted to hear what Ball said, and wanted options considered. Ball was invited to make his argument, and LBJ specifically asked McNamara to reply to them. He also asked for a second meeting just to discuss Ball’s argument. The transcript of both meetings is fascinating, but this exchange (from the afternoon meeting) is particularly important for thinking about deliberation.

Ball: We can’t win. Long protracted. The most we can hope for is messy conclusion. There remains a great danger of intrusion by Chicoms.
Problem of long war in US:
1. Korean experience was galling one. Correlation between Korean casualties and public opinion (Ball showed Pres. a chart)5 showed support stabilized at 50%. As casualties increase, pressure to strike at jugular of the NVN will become very great.
2. World opinion. If we could win in a year’s time—win decisively—world opinion would be alright. However, if long and protracted we will suffer because a great power cannot beat guerrillas.
3. National politics. Every great captain in history is not afraid to make a tactical withdrawal if conditions are unfavorable to him. The enemy cannot even be seen; he is indigenous to the country.
Have serious doubt if an army of westerners can fight orientals in Asian jungle and succeed.
President: This is important—can westerners, in absence of intelligence, successfully fight orientals in jungle rice-paddies? I want McNamara and Wheeler to seriously ponder this question.
Ball: I think we have all underestimated the seriousness of this situation. Like giving cobalt treatment to a terminal cancer case. I think a long protracted war will disclose our weakness, not our strength.
The least harmful way to cut losses in SVN is to let the government decide it doesn’t want us to stay there. Therefore, put such proposals to SVN government that they can’t accept, then it would move into a neutralist position—and I have no illusions that after we were asked to leave, SVN would be under Hanoi control.
What about Thailand? It would be our main problem. Thailand has proven a good ally so far—though history shows it has never been a staunch ally. If we wanted to make a stand in Thailand, we might be able to make it.
Another problem would be South Korea. We have two divisions there now. There would be a problem with Taiwan, but as long as Generalissimo is there, they have no place to go. Indonesia is a problem—insofar as Malaysia. There we might have to help the British in military way. [Page 195] Japan thinks we are propping up a lifeless government and are on a sticky wicket. Between long war and cutting our losses, the Japanese would go for the latter (all this on Japan according to Reischauer).
President: Wouldn’t all those countries say Uncle Sam is a paper tiger—wouldn’t we lose credibility breaking the word of three presidents—if we set it up as you proposed. It would seem to be an irreparable blow. But, I gather you don’t think so.
Ball: The worse blow would be that the mightiest power in the world is unable to defeat guerrillas.
President: Then you are not basically troubled by what the world would say about pulling out?
Ball: If we were actively helping a country with a stable, viable government, it would be a vastly different story. Western Europeans look at us as if we got ourselves into an imprudent fashion [situation].
[….]
President: Two basic troublings:
1. That Westerners can ever win in Asia.
2. Don’t see how you can fight a war under direction of other people whose government changes every month.
Now go ahead, George, and make your other points.
Ball: The cost, as well as our Western European allies, is not relevant to their situation. What they are concerned about is their own security—troops in Berlin have real meaning, none in VN.
President: Are you saying pulling out of Korea would be akin to pulling out of Vietnam?
Bundy: It is not analogous. We had a status quo in Korea. It would not be that way in Vietnam.
Ball: We will pay a higher cost in Vietnam.
This is a decision one makes against an alternative.
On one hand—long protracted war, costly, NVN is digging in for long term. This is their life and driving force. Chinese are taking long term view—ordering blood plasma from Japan.
On the other hand—short-term losses. On balance, come out ahead of McNamara plan. Distasteful on either hand.
Bundy: Two important questions to be raised—I agree with the main thrust of McNamara. It is the function of my staff to argue both sides.
To Ball’s argument: The difficulty in adopting it now would be a radical switch without evidence that it should be done. It goes in the face of all we have said and done.
His whole analytical argument gives no weight to loss suffered by other side. A great many elements in his argument are correct.
We need to make clear this is a somber matter—that it will not be quick—no single action will bring quick victory.
I think it is clear that we are not going to be thrown out.
Ball: My problem is not that we don’t get thrown out, but that we get bogged down and don’t win.
Bundy: I would sum up: The world, the country, and the VN would have alarming reactions if we got out.
Rusk: If the Communist world finds out we will not pursue our commitment to the end, I don’t know where they will stay their hand.
I am more optimistic than some of my colleagues. I don’t believe the VC have made large advances among the VN people.
We can’t worry about massive casualties when we say we can’t find the enemy. I don’t see great casualties unless the Chinese come in.
Lodge: There is a greater threat to World War III if we don’t go in. Similarity to our indolence at Munich.

As I said it’s far from ideal deliberation, but it isn’t as bad as I’d expected. LBJ wanted disagreement, and wanted people to take Ball’s arguments seriously. And they didn’t. It wasn’t groupthink; it was something more complicated.

Ball’s concerns were legitimate and prescient, and he got shut down. Because Munich.

Trump supporters, like Stalinists, refuse to look at any evidence that might complicate their views

(Jose Luis Magana / Associated Press) https://www.latimes.com/politics/story/2021-01-07/capitol-violence-dc-riots-how-to-explain-to-kids



I’ve spent a lot of time arguing with Stalinists (I was in Berkeley for many years), and no one so much reminds me of arguing with them as arguing with Trump supporters. Neither Stalinists nor Trump supporters could (or can) reasonably engage opposition arguments. In fact, like Stalinists, Trump supporters refuse to look at anything written by someone who doesn’t fanatically support Trump. Because, like Stalinists, they think that “being rational” means “being fanatically committed to our leader.” They ignore that people who actually have a rational/reasonable position can make an argument that responds to the best opposition arguments.

I’m happy to engage in a reasonable discussion with any Trump supporters who did read this far.

(That would be zero. If I’m wrong, please let me know.) So, this post is about how to think about how Trump supporters argue.

I grew up in a family of arguers, and it sometimes ended up in violence. But it didn’t always end there, and so I got interested in the relationship between argument and violence pretty early on.

For reasons too complicated to explain, I ended up taking rhetoric classes. In those days, the Berkeley Department of Rhetoric was (I now understand) very oriented toward neo-Ciceronian understandings of rhetoric—that is, what might be called responsible agonism. It’s rhetoric as the area (not discipline) of responsibly engaging the best opposition arguments.

And so, since I was in Berkeley, I spent a lot of time arguing with the four kinds of communists (who spent most of their time breaking up each other’s meetings), as well as Libertarians, Republicans, liberals (we can improve things through incremental changes), various kinds of environmentalists, constructivist and essentialist feminists, and everyone except Moonies (since they wouldn’t argue, or even admit they were Moonies).

I think I learned the most about argument by arguing with Stalinists. Maoists and Trotskyites didn’t even try to argue with me—once they found out I disagreed, they just said, “Come the revolution, motherfucker, you’re the first one up against the wall.” It’s weird how often I was told that.

What I think of as “Stalinists” didn’t call themselves that—maybe Leninists? I’ve forgotten the terminology—but they defended every single thing the USSR did. It could do no wrong. As it happens, for complicated reasons, I had visited the USSR in 1974 (or so, maybe 1973?), and I had no love for the USSR. It would take me another twenty years to find the terminology to describe what they were doing (demagoguery), but the short version is that if the USSR was accused of doing something wrong—if I said I’d actually seen something, or there was an documented event—they refused to think about it. Anything that might complicate their commitment to the USSR, they dismissed as anti-USSR propaganda.

They said it was, so to speak, fake news.

They were suckers. Anyone who refuses to consider evidence that they might be wrong is a sucker.[1]

Sometimes the Stalinists would argue with a bit, but they too would eventually say, “When the revolution comes, you’re the first up against the wall, motherfucker.” In other words, because they couldn’t defend their position rationally, they resorted to threatening me.

They couldn’t defend their position reasonably because it wasn’t a reasonable position. And that’s why they had to resort to threatening me.

That’s why so many Trump supporters threaten or harass anyone who disagrees with them. That’s why so many gun nuts threaten or harass anyone who disagrees with them. That’s why Trump supporters end up shouting at people over Thanksgiving dinner. Because they can’t argue any better than a Stalinist—because, in fact, they can’t argue in a way that responds reasonably to critics of their position. If you can’t respond reasonably to your best critics, you have a bad argument.

What Stalinists couldn’t do (and Trump supporters can’t do) is hold themselves, their in-group, or their in-group arguments to the same standards they held/hold anyone who disagreed with them. That’s what it means to have a rational argument—not that you have a calm tone, or that you have data, but that you hold yourself and your opposition(s) to the same standards of proof and logic as you hold yourself. The way I got Stalinists so mad was pointing out that they held themselves to lower standards than they held others’ arguments. And that’s why Trump supporters get so mad at me now. They’re mad that I’ve pointed out that even they think their argument will fall apart if they have to treat opposition arguments reasonably.

In other words, Trump supporters (like Stalinists) agree with me that they can’t defend their arguments reasonably. And that’s why they engage in ad hominem, motivism, whaddaboutism, and threats.

The difference is that Stalinists didn’t care if they were reasonable. Like Trump supporters, they were clear that they held their beliefs because those were the beliefs of their group—they believed what it was loyal to believe, and they refused to consider any data that might complicate their loyalty to Stalinism. Trump supporters similarly believe what it’s loyal to believe in order to support Trump, and they refuse to look at anything that might complicate their fanatical loyalty. But Trump supporters claim to follow Jesus.

Jesus said, “Do unto others as you would have done unto you.” Trump supporters rage when their position is misrepresented, when people make fun of them, when people cite bad data, when he is treated as they wanted HRC or do want Hunter Biden treated. They rage at “libruls” who, they say, live in a propaganda bubble.

So, do they treat others as they want to be treated?

Nope.

Were Trump or his supporters followers of Jesus, then they would never misrepresent others’ positions, lie, cherry-pick, refuse to engage the smartest opposition, or argue as they do.

Trump supporters reject Jesus because they worship someone who treats as others as he doesn’t want to be treated, and their worship of him means that they treat others as they don’t want to be treated.

There are two ways to make a Trump supporter incoherently, foaming-at-the-mouth, pound on the table mad: 1) ask them if their commitment to Trump is open to falsification—what evidence would cause them to reconsider their commitment? 2) ask them if they are willing to hold their out-group(s) to the same standards they hold Trump.

They get triggered because they’re very sensitive. While they have a position they can, in their minds, support with lots of data, even they know that their arguments are such fragile gossamer that they disappear if touched with the slightest breath of a reasonable opposition argument.

Here’s how Trump supporters can prove me wrong: they link to sites that support Trump and engage the opposition arguments as they want their arguments treated, arguments that hold themselves and others to the same standards of evidence, proof, and logic. Or they PM or email me to have a reasonable discussion.

Here’s how Trump supporters prove I’m right: they attack me personally, harass me, make an argument about “libruls,” or otherwise admit that it isn’t possible to support Trump and follow Jesus’ rule about treating others as they want to be treated.

Maybe they should think about that. Jesus didn’t mumble.

[1] That doesn’t mean we have to consider every piece of evidence that contradicts what we believe.