The grim events at the Athens airport on August 5, 1973, were in a sense symbolic. Dreadfully real to those who were involved, the occurrences of that day also transcended their own reality, somewhat as myths do, epitomizing an entire aspect of contemporary existence in one specific drama.

When the hand grenades were hurled into the departure lounge and the machine gunners simultaneously mowed down the passengers waiting to embark for New York City, it seemed incomprehensible that so harmless a group should be attacked. The merest glance at their hand-luggage, filled with snorkels and cameras, would have shown that they had spent their time in such peaceful pursuits as swimming, sunbathing, and snapping photos of the Parthenon.

The raid had been undertaken on behalf of an Arab Palestine. Yet the airport passengers had done the Arabs no harm. Their journey had only been to Greece. Palestine had nothing to do with them; it was another country, across the sea, and its problems were not of their making. Moreover, Athens was a capital friendly to the Arab cause—as was Paris, the scene of more recent airline attacks.

Similar incidents have occurred with terrible frequency throughout the 1960s and 1970s. The generations that have come to maturity in Europe and America since the end of the Second World War have asked only to bask in the sunshine of a summertime world; but increasingly they have been forced instead to live in the fearful shadow of other people’s deadly quarrels. Gangs of politically motivated gunmen have disrupted everyday life, intruding and forcing their parochial feuds upon the unwilling attention of everybody else.

True, other ages have suffered from crime and outrage, but what we are experiencing today goes beyond such things. Too small to impose their will by military force, terrorist bands nonetheless are capable nowadays of causing enough damage to intimidate and blackmail the governments of the world. Only modern technology makes this possible—the bazooka, the plastic bomb, the submachine gun, and perhaps, over the horizon, the nuclear mini-bomb. The transformation has enabled terrorism to enter the political arena on a new scale, and to express ideological goals of an organized sort rather than mere crime, madness, or emotional derangement as in the past.

Political terrorism is a distinctive disorder of the modern world. It originated as a term and, arguably, as a practice, less than two centuries ago and has come into the spotlight of global conflict in our lifetime. Whereas both organized and irregular (or guerrilla) warfare began with the human race, political terrorism emerged as a concept only in 1793. As a political strategy, it is both new and original; and if I am correct, its nature has not yet fully been appreciated.

Of course nobody can remain unaware of the upsurge of global terrorism that has occurred in recent years. But the novelty of it has not been perceived. Force usually generates fear, and fear is usually an additional weapon. But terrorism employs the weapon of fear in a special and complicated sort of way.


The disassociation of fear from force in the context of organized politics emerged first in the Reign of Terror, the episode (1793-1794) during the history of revolutionary France from which the English and French words for terrorism derive. The terrorists in question were, of course, Robespierre and his satellites, St. Just and Couthon. Sitting as a faction in the Committee of Public Safety, their accusations of treason sent victims to the guillotine in droves. By the mere threat of accusation against their fellow Committee members, they used the entire Committee, thus united, in order to dominate the National Convention and the other public bodies of the French Republic.

Robespierre was overthrown when his system was used against him. His mistake was in letting Joseph Fouché know that he was the next intended victim; and Fouché, the wily intriguer who later became Napoleon’s minister of police, made the best possible use of his few remaining days. He persuaded the feuding, rival politicians of his day that they had to unite against the triumvirs or else face execution one by one; fear of the regime should cause them not to serve it, but to overthrow it. On 8 Thermidor (July 26, 1794) Robespierre made another mistake when he told the Convention that he had prepared a new list of traitors in their midst—and then refused to tell them whose names were on the list. Fouché’s warnings were confirmed, and his counsel was heeded. When Robespierre entered the National Convention late in the stormy summer morning of 9 Thermidor, he found a mob of delegates united by the determination to murder him before he could murder them; and that was the end of him.

Robespierre had coerced a nation of 27 million people into accepting his dictatorship. His followers sent many thousands either to jail or to their deaths; one scholar’s estimate is 40,000 deaths and 300,000 arrests. Yet when retribution came and Robespierre and his group of supporters were executed, it turned out that in all there were only 22 of them.

Of course it is not meant to suggest that this is the whole story of the French Terror. Yet what emerges most strongly from any account of these events is the dramatic disparity between the objective weakness of the Robespierre faction, whose numbers were few and whose military resources were limited, and their immense subjective power, which allowed them to kill, imprison, or control so many. There was no need to fear the triumvirs other than the fact that other people feared them and therefore would execute their orders. Their power was unreal; it was an illusionist’s trick. No citadels had to be stormed, no armies had to be crushed, in order to overthrow them. If the public ignored what they said, then the terrorists went back to being political nobodies. Their dictatorship vanished in an instant when Robespierre and his colleagues were prevented from reaching the speakers’ platform on 9 Thermidor.

In the end, the terrorists overreached themselves, and men saw through them and stood up to them. Then—and only then—it became clear that France had never had anything to fear from them other than fear itself.


Perhaps the closest parallel to Robespierre’s method was that followed by the late Senator Joseph McCarthy in 1950-54. Like Robespierre, McCarthy claimed to have lists of traitors whose names he would not immediately reveal, and many did his will in order to avoid being accused by him of treason or of lack of patriotism. And, like Robespierre’s, his power stopped when he went too far and Joseph Welch, his Fouché, stood up to him on television. But McCarthy never seized supreme power in the country, nor did his accusations send people to the guillotine. In that sense it can be said that Robespierre has had no successors.

Since his time, in fact, political terrorism has become especially notorious in a different cause from that in which Robespierre used it. It has been used to destroy governments rather than to sustain them. This changed the way in which many people thought of it as a political strategy and how they viewed its adherents. As revolutionaries, terrorists have come to seem romantic figures to many. Their life of dangers and disguises, risks and betrayals, conspiracies and secret societies, exerted a powerful fascination. As torn and tormented characters, they provided authors with the stuff of which complex and interesting novels can be made.

Though the terrorists seemed romantic, until recently they also seemed ineffective. Until the Irish Treaty of 1921, they scored no significant political successes. The most famous of the terrorist groups up to that time was the Terrorist Brigade of the Russian Socialists-Revolutionists; and not merely did they fail to change the Tsarist government in the ways in which they desired, they also failed to pick up the pieces when it was overthrown by others. Plekhanov, Lenin, Trotsky and the other Russian disciples of Marx had seen more clearly in placing their emphasis on mass organization rather than on individual terrorism. The Bolsheviks came to power by winning the metropolitan workmen, the sailors of the Baltic fleet, and the soldiers to their side. Organization proved to be the key to victory. It was not individual gunmen but armed masses who seized power in Russia. Revolution, like war, is the strategy of the strong; terrorism is the strategy of the weak.

It is an uncertain and indirect strategy that employs the weapon of fear in a special sort of way in which to make governments react. Is fear an effective method? Is fright any kind of weapon at all? What can terrorists hope to accomplish by sowing fear? How can it help their side to vanquish its opponents? Clearly it can do so in many ways. Fright can paralyze the will, befuddle the mind, and exhaust the strength of an adversary. Moreover, it can persuade an opponent that a particular political point of view is taken with such deadly seriousness by its few adherents that it should be accommodated, rather than suffering casualties year after year in a campaign to suppress it.

All of these elements came together, for example, in the struggle that led to the independence of southern Ireland. It is difficult to disentangle the role of terrorism in this achievement from the other elements that were involved, for the Irish also had put in motion what was, in effect, a guerrilla warfare campaign. Moreover, the Liberal members of the coalition that then governed the United Kingdom had a political commitment that went back more than a quarter of a century to the cause of Irish Home Rule. Yet there can be little doubt that terrorism played a major role in causing Britain to tire of the struggle.

Terrorism can also make heroes out of gunmen, and thereby rally popular support to their cause. The problem this creates for them is that when the time comes to make the compromises necessary in order to negotiate the terms of their victory, the glamour wanes, and with it, the political support. Michael Collins was a romantic figure who captured the imagination of all Ireland as long as he was an outlaw; but when he sat down to make peace, he was seen by many in a much different light. As he signed the Irish Treaty of 1921 on Britain’s behalf, Lord Birkenhead remarked to Collins, "I may have signed my political death-warrant tonight"; to which Collins replied, "I may have signed my actual death-warrant." Eight months later Michael Collins lay dead on an Irish roadway with a bullet through his head.

Just as it can make gangsters into heroes, terrorist provocations can also make policemen into villains. The Black-and-Tans who fought the Irish revolutionists were, in an objective sense, so successful at repression that Michael Collins told an English official afterwards, in regard to the July 1921 peace negotiations: "You had us dead beat. We could not have lasted another three weeks." Yet Black-and-Tan methods made the cause of repression so odious that Britain was induced to choose another course of action.

Brutality is an induced governmental response that can boomerang. It is this ability to use the strength of repression against itself, in many different ways, that has enabled terrorist strategies to succeed in many situations that have, rightly or wrongly, been described as colonialist in the modern world.


Sophisticated approaches have been developed along these lines. One of these was explained to me and to others at a meeting in New York City sometime in 1945 by one of the founders of the Irgun Zvai Leumi, a tiny group of Jewish militants in what was then the British-mandated territory of Palestine. His organization had no more than 1,000 or 1,500 members, and it was at odds with the Palestinian Jewish community almost as much as it was with the mandatory regime. Yet he proposed to combat Great Britain, then a global power whose armed forces in the Second World War numbered in the millions, and to expel Great Britain from Palestine.

How could such a thousand-to-one struggle be won? To do so, as he explained it, his organization would attack property interests. After giving advance warning to evacuate them, his small band of followers would blow up buildings. This, he said, would lead the British to overreact by garrisoning the country with an immense army drawn from stations in other parts of the world. But postwar Britain could not afford financially to maintain so great an army either there or anywhere else for any extended period of time. Britain urgently needed to demobilize its armed forces. The strain would tell; and eventually economic pressure would drive the Attlee-Bevin government either to withdraw from Palestine or else to try some reckless and possibly losing gamble in an effort to retrieve the situation.

It can be argued that such is in fact what happened. Of course Britain might have withdrawn anyway, at some other time or for some other reason. But that is really beside the point, for the Irgun wanted independence then and there, in order to open up the country to refugees from Hitler’s Europe. They got what they wanted when they wanted it by doing it in their own way.

There were two flaws in the Irgun strategy. It would have failed had the British not reacted to the destruction of buildings as they were expected to do. If instead they had done nothing at all, maintained only a modest military garrison, and sent for no reinforcements, all that would have happened would have been that a few more buildings would have been blown up and the owners would have collected the insurance money and would have rebuilt them; and the Irgun would have proved a failure.

In the second place, the plan of attacking property without hurting people proved to be unrealistic. Accidents inevitably occur when violence is unleashed. Almost a hundred persons were killed when the Irgun blew up the King David Hotel in Jerusalem. According to the plan, they should have been evacuated before the blast, but in actual life people misunderstand, or their telephone line is busy, or somebody forgets to give them the message in time. Moreover, terrorism generates its own momentum, and before long the killing becomes deliberate. The bloodshed caused by the Irgun isolated it politically and alienated the rest of the Palestinian Jewish community. The British failed to perceive or exploit this situation. But Ben-Gurion did; in 1948 he made use of it to crush the Irgun, for the Israeli army might have been unwilling to carry out orders to attack those unloading the Irgun ship the Altalena, if the Irgun had not used up its political credit before then by the taking of too many lives.

Yet despite its flaws, the strategy was sufficiently ingenious so that the Irgun played a big part in getting the British to withdraw. Its ingenuity lay in using an opponent’s own strength against him. It was a sort of jujitsu. First the adversary was made to be afraid, and then, predictably, he would react to his fear by increasing the bulk of his strength, and then the sheer weight of that bulk would drag him down. Another way of saying this is that the Irgun, seeing that it was too small to defeat Great Britain, decided, as an alternative approach, that Britain was big enough to defeat itself.


In the 1950s, the nationalist rebel group in Algeria developed yet another method of using the strength of an occupying power against itself. Their method was to induce that strength to be used as a form of persuasion.

For, in Algeria, the whole question was one of persuasion. The problem initially faced by the miniscule band of Algerian nationalists that called itself the National Liberation Front (or, in its French initials, FLN) was that Algeria at that time had little sense of national identity. Its population was not homogeneous; and the Berbers, the Arabs, and the settlers of European descent were peoples quite different from one another. The name and separate existence of Algeria were only of recent origin. For most of recorded history, Algeria had been no more than the middle part of North Africa, with no distinct history of its own. Legally it was merely the southern part of France. The French had treated Morocco and Tunisia as protectorates, with separate identities, but not Algeria, which was absorbed into France herself. With sarcasm, Frenchmen used to reply to Americans who urged independence for Algeria by saying that, on the same basis, the United States should set Wisconsin free or give back independence to South Carolina.

It was a jibe that went to the heart of the matter. Colonial empires were coming to an end in the 1950s and 1960s. If Algeria was a nation, then inevitably it would be set free to govern itself. Only if it were genuinely a part of France could it continue to be ruled from Paris. All depended, therefore, on whether the indigenous population could be convinced by the French government that Algeria was not a separate country, or upon whether they could be persuaded by the FLN to change their minds so as to think of themselves as a nation.

The FLN strategy of terrorism addressed itself to this central and decisive issue. By itself, as has been said, terror can accomplish nothing in terms of political goals; it can only aim at obtaining a response that will achieve those goals for it. What the FLN did was to goad the French into reacting in such a way as to demonstrate the unreality of the claim that there was no distinct Algerian nation. Unlike the Irgun, the FLN did not set out to campaign merely against property; it attacked people. It used random violence, planting bombs in market places and in other crowded locations. The instinctive French reaction was to treat all persons of non-European origin as suspects; but, as Raymond Aron was to write, "As suspects, all the Muslims felt excluded from the existing community." Their feeling was confirmed when, in the middle 1950s, the authorities further reacted by transferring the French army units composed of Muslim Algerian troops out of Algeria and into mainland France, and replacing them in Algeria by European troops. By such actions they showed in the most unmistakable way that they regarded no Algerians as Frenchmen except for the European settlers. They spoke of we and us, and of they and them, and did not realize that their doing so meant the end of Algérie Française.

Thus the French conceded the issue of the war at its very outset. They threw away the potential support of Muslim Algeria because they were skeptical of the possibility that it could be obtained. From that moment the conclusion of the conflict was foregone. Once the sympathies of the population had shifted to its side, the FLN was able to outgrow mere terrorism and to organize a campaign of guerrilla warfare. It also was enabled to appeal to world sympathies on behalf of a people fighting for its freedom. From the French point of view all had become hopeless; for no amount of force can keep an unwilling population indefinitely in subjection. Even though the FLN had written the script, the French, with suicidal logic, went ahead to play the role for which they had been cast.

The FLN success was therefore a special case. It required a particular kind of opponent. It could not be duplicated in other circumstances and conditions.


Revolutionist-terrorists of the last decade have failed to perceive the special characteristics of the colonialist situation that facilitated success for Irish, Irgun, and Algerian terrorists. They have tried to apply the strategy of terrorism in situations that are essentially different. This has been true, for example, of extremist groups seeking to overthrow liberal-pluralistic regimes during the 1960s. Their theory has been that their terrorist attacks would force hitherto liberal regimes to become repressive, a change which in turn would alienate the masses, thus setting the stage for revolution. But it has not worked out that way in practice. In the United States, for example, terrorist bomb attacks have not led to any change at all in the form of government, much less to a transformation of America into a police state. On the other hand, in Uruguay, once the model democracy of Latin America, the terror of the Tupamaro bands has led to a military dictatorship that brutally destroyed the Tupamaros, but that does not seem, at least as yet, to have led to the predicted reaction by the masses in favor of revolutionary action.

Other revolutionary groups have taken a somewhat different approach. They have argued that liberal democracies are already police states. Thus, the object of revolutionary terrorist action should be to reveal this hidden reality to the population at large. Unthinking reaction by the authorities to terrorist provocation would accomplish the desired result. Thus the aim of terrorism would be to trick the government into taking off its mask.

In open societies such as Great Britain and the United States, the liberal democratic features have proved to be a face and not a mask: there is nothing to take off, and the strategy failed because its factual premise proved to be untrue.

In closed societies, the strategy has been to show that authoritarian regimes are actually impotent despite their outward show of virility. In such circumstances, supposedly, by demonstrating that the public authorities are powerless to enforce law and order, a campaign of terror can cause a government to collapse; but the flaw in the theory is that the terrorists usually are not strong enough to take its place. Either some more broadly based group will seize power, or else, as in Argentina, private groups will take the law into their own hands and retaliate in kind against murder and extortion, so that society relapses into a semi-anarchic state of reprisals and blood feuds, where terrorists are buried with their victims.


It is against this background that Arab Palestinian terrorism has seized the attention of the contemporary world. It is aimed at Israel; it is aimed at the Arabs who live within Israel; and it is aimed at the world outside. It is, in other words, a mixed strategy. Each of its mixed aspects has to be considered separately. All that Arab terrorism can accomplish in the land that has been promised to so many is to frighten and to threaten the Arab inhabitants of Israel in order to keep them from cooperating with the Israeli authorities. Israel itself, however, cannot be terrorized into disappearing of its own accord; yet removing Israel from the map has long been the proclaimed goal of the Arab terrorist movement.

Zemed Mohammed Ahmed, Black September terrorist, in police custody in Athens. Aug. 7, 1973
Zemed Mohammed Ahmed, one of two gunmen who carried out a terrorist attack on the Athens airport, in police custody in Athens, August 1973
Everett Collection Historical / Alamy Stock Photo

Terrorism can be employed more successfully in colonialist situations than in Palestine because a colonial power suffers the disadvantage of fighting the battle away from its own base, and also because a colonial power, having a country of its own to which it can withdraw, is under no compulsion to fight to the bitter end. The Israelis, though termed colonialist by the Arabs, are fighting on home territory, and they have no other country to which they can withdraw; they fight with their backs to the sea. They can be goaded into a self-defeating reaction, but unless they permit that to happen, nothing can be done to their domestic public opinion that is likely to destroy them. The Arab terrorists therefore have turned elsewhere, and have attacked the arteries of world transportation in hopes that a world indifferent to the merits of the Arab-Israeli dispute will turn against the Israelis in order to end the annoyance of a disrupted airline service.

In doing so they have strayed across a frontier and into the eerie world of Mr. McLuhan, and they have transformed terrorism into a form of mass communication—but communication aimed at the whole world and not, as in the case of Algeria, mostly at the indigenous population. Theirs is a campaign that needs publicity in order to succeed, and therefore they have come to operate within the ambit of contemporary public relations and communications arts: the world of cinema, camp fashion, and pop art, in which deadlines and primetime are the chief realities and in which shock value is the chief virtue. If audiences throughout the world react with horror, and turn against the political cause in whose name so many innocent people have been harmed and killed, the strategy will have backfired. So far they have not done so and it has not done so.

It is a corruption of the human spirit for which all political sides are responsible. The left-wing journalist Paul Johnson wrote an article some months back arguing that left-wing movements are as much at fault as anybody else for accepting the murder of the innocent as a legitimate means for the pursuit of political ends. He quoted the sixteenth-century humanist Castellio, "who was lucky to escape burning by both Catholics and Protestants, and who pointed out in his tract for toleration, Whether Heretics Are To Be Persecuted?, that no certitude of righteousness justifies violence: ‘To kill a man is not to defend a doctrine, it is to kill a man’." Appalled at the welcome accorded by the United Nations to the leader of the Arab terrorists, Johnson wrote that, "Step by step, almost imperceptibly, without anyone being aware that a fatal watershed has been crossed, mankind has descended into the age of terror."


If this is an age of terror, then it has become all the more important for us to understand exactly what it is that terrorism means. Terrorism, as has been seen, is the weapon of those who are prepared to use violence but who believe that they would lose any contest of sheer strength. All too little understood, the uniqueness of the strategy lies in this: that it achieves its goal not through its acts but through the response to its acts. In any other such strategy, the violence is the beginning and its consequences are the end of it. For terrorism, however, the consequences of the violence are themselves merely a first step and form a stepping stone toward objectives that are more remote. Whereas military and revolutionary actions aim at a physical result, terrorist actions aim at a psychological result.

But even that psychological result is not the final goal. Terrorism is violence used in order to create fear; but it is aimed at creating fear in order that the fear, in turn, will lead somebody else—not the terrorist—to embark on some quite different program of action that will accomplish whatever it is that the terrorist really desires. Unlike the soldier, the guerrilla fighter, or the revolutionist, the terrorist therefore is always in the paradoxical position of undertaking actions the immediate physical consequences of which are not particularly desired by him. An ordinary murderer will kill somebody because he wants the person to be dead, but a terrorist will shoot somebody even though it is a matter of complete indifference to him whether that person lives or dies. He would do so, for example, in order to provoke a brutal police repression that he believes will lead to political conditions propitious to revolutionary agitation and organization aimed at overthrowing the government. The act of murder is the same in both cases, but its purpose is different, and each act plays a different role in the strategies of violence.

Only an understanding of the purpose for which such an act is undertaken can enable us to know the nature of the act. When Julius Caesar was murdered in the Roman Senate, it was an assassination of the traditional sort, intended to eliminate a specific figure from the political scene; but had he been killed there by the representative of a subversive sect, intent on plunging his dagger into the first Roman leader he encountered in order to provoke a certain political response from the Senate, it would instead have been an act of political terrorism.

It is because an action of the same sort may be undertaken by two different groups with two quite different ends in view that terrorism is so often confused with guerrilla warfare, for terrorists and guerrillas often seem to be doing the same sorts of things. Both of them, for example, often sabotage transportation facilities. When T. E. Lawrence led his classic guerrilla warfare campaign against Turkish rule in Arabia, he systematically dynamited railway tracks and bridges. Lawrence’s strategy was later explained by Winston Churchill as follows: "The Turkish armies operating against Egypt depended upon the desert railway. This slender steel track ran through hundreds of miles of blistering desert. If it were permanently cut the Turkish armies must perish." And Lawrence therefore rode on camel-back across the sands to destroy the enemy army by blowing up its transportation facilities. In recent years those who say that they wish to destroy the state of Israel have also blown up transportation facilities in the Arab desert; in this case, jet airplanes belonging to civil aviation companies. Yet if thereby they were to permanently cut the airline networks of TWA or BOAC they would not cause the Israeli army to perish. Indeed the fate of such civil aviation companies is a matter of indifference to the terrorists. Lawrence the guerrilla leader attacked a railway because he wanted to destroy it, whereas Arab terrorists attack an airline even though they do not want to destroy it.

The distinction is of more than academic importance. The French lost their empire over Algeria when they mistook terrorism for guerrilla warfare. They thought that when the FLN planted a bomb in a public bus, it was in order to blow up the bus; whereas the real FLN purpose in planting the bomb was not to blow up the bus, but to lure authorities into reacting by arresting all the non-Europeans in the area as suspects.

The terrorist is like a magician who tricks you into watching his right hand while his left hand, unnoticed, makes the switch. It is understandable that the French authorities in Algeria became totally obsessed by the need to stamp out criminal attacks, but it was fatal to their policy to do so, for the violent attacks were merely a subsidiary issue. The tiny FLN band of outlaws could have blown up every bus in all of Algeria and never won a convert to their cause of independence. Failing to understand the strategy of terrorism, the French did not see that it was not the FLN’s move, but rather the French countermove, that would determine whether the FLN succeeded or failed.

It may be the case that the current Israeli policy of attacking Arab terrorist bases in southern Lebanon is another example of concentrating too much attention on preventing terrorist actions and too little attention on foiling terrorist purposes. The Israeli policy is certainly understandable on many grounds, and valid arguments can be adduced in its support; but the weakening of an essentially benevolent Lebanese government, as well as the further estrangement of world opinion, are results of the Israeli raids into Lebanon that may outweigh the value of using that particular approach to the problem of combating terrorism.

For the Israelis, threatened by enemies outside of their society, the problem is an enormously difficult one. For societies threatened only by enemies from within, it is considerably less so. The very wickedness of terrorism makes it a vulnerable strategy in such a society. Other strategies sometimes kill the innocent by mistake. Terrorism kills the innocent deliberately; for not even the terrorist necessarily believes that the particular person who happens to become his victim deserves to be killed or injured. It is horrifying not merely because of the deed that is done but also because at first the deed seems pointless. If you want to make war on the United States on behalf of Puerto Rican independence, why blow up a historic tavern in New York’s financial district? What has Fraunces Tavern got to do with Puerto Rico? Why not attack the alleged forces of occupation in Puerto Rico instead? If you opposed by force and violence the continuation of U.S. aid to South Vietnam, why threaten to destroy the Smithsonian Institution? What had its plant collections and its ichthyological specimens to do with American policy in Southeast Asia? The destruction seems so purposeless that it is a natural reaction to turn on those who perpetrate it in hatred and in anger.

The tragedies that befall great public figures can sometimes seem to have been deserved; but when a man on the street is killed at random on behalf of a cause with which he had nothing to do, it is a different matter and provokes a different reaction. In a homogeneous society, at any rate, it leads to a reaction against the terrorism, and it renders it vulnerable to a campaign that politically isolates it in order to physically destroy it, for the nature of the attacks tends to demonstrate that terrorists are enemies of the people rather than merely of the government. It is for this reason that Che Guevara, as a theoretician and practitioner of guerrilla warfare, warned against the strategy of terrorism, arguing that it hinders "contact with the masses and makes impossible unification for actions that will be necessary at a critical moment."

Even in the international arena, terrorist movements are vulnerable when their actions alienate support. This was tacitly recognized by the Palestine Liberation Organization (PLO) when on January 29, 1975, it announced that henceforth it had decided to treat hijacking of airplanes, ships, or trains as crimes and would impose death penalties on hijackers if their actions led to the loss of life. Whether the PLO will indeed abandon its campaign of terror against international transportation remains to be seen. Yet the declaration of its intention to do so is in itself significant, for it suggests a realization that a point has arrived when a public identification with terrorist activity will harm rather than help. This is because terrorism is so much more evil than other strategies of violence that public opinion sometimes can be rallied against it.

Indeed, in view of its inherent weakness, it is remarkable how many political successes have been scored by the strategy of terrorism in the last few decades. Its success seems to be due in large part to a miscomprehension of the strategy by its opponents. They have neglected the more important of the two levels on which terrorism operates. They have failed to focus on the crucial issue of how the manner in which they, as opponents, respond affects the political goals of the terrorists. Discussion instead has centered on the criminal justice aspects of the question: prevention and punishment.

Much has been written, for example, about the technological defenses that have been developed or could be developed against terrorism in order to prevent it from occurring. This can be a highly useful line of approach, as the successful use of electronic surveillance devices at airports seems to have demonstrated. It may even be advisable to require that any new technologies that are developed from time to time should incorporate some sort of internal defense against attack, much as environmentalists argue that pollution control devices should be incorporated in equipment and its cost charged to the manufacturers. Yet no technology is perfect, and there will always be somebody who will manage to slip by any defenses that can be created.

Prevention of terrorism in non-technological ways scarcely merits discussion. Perhaps one day the social sciences will teach us how to drain the swamps of misery in which hatred and fanaticism breed, but at the moment that day seems far distant. The hollow formalism of the law offers, if anything, even less help. Ingenious schemes for new international tribunals and procedures have been proposed, and they completely miss the point. The manifest unwillingness of many governments to use existing legal remedies against terrorism shows that the real problem is the lack of a will and not the lack of a way. For example, it was only when an attack was staged at the Paris airport that the French Minister of the Interior, in January of 1975, proposed to negotiate an international convention to provide for the punishment of terrorist acts. It is not any kind of genuine solution, in any event, but it will be interesting to see if Michel Poniatowski perseveres in even so ritualistic a response as this after the fleeting memory of injured national pride fades from view. There are all too many who object to terrorism only when they are its victims.

Far more effective than the reaction of M. Poniatowski was that of the French press. There were suggestions in the newspapers that the pro-Arab policy of the French government should be reversed because it had failed to prevent the attack at Orly airport. Within days the Palestine Liberation Organization strongly condemned the attack. It also announced that it had taken measures to punish persons who engaged in the hijacking of airplanes, boats or trains. What the French journalists had correctly intuited was that the locus of the struggle was not at the Orly airport: it was at the Elysée Palace and at the Quai d’Orsay.

The overriding questions are not legal or technological; they are philosophical and political. Terrorism is the indirect strategy that wins or loses only in terms of how you respond to it. The decision as to how accommodating or how uncompromising you should be in your response to it involves questions that fall primarily within the domain of political philosophy.


Those who are the targets of terrorism—and who are prepared to defend themselves by doing whatever is necessary in order to beat it—start with a major advantage. The advantage is that success or failure depends upon them alone. Terrorism wins only if you respond to it in the way that the terrorists want you to; which means that its fate is in your hands and not in theirs. If you choose not to respond at all, or else to respond in a way different from that which they desire, they will fail to achieve their objectives.

The important point is that the choice is yours. That is the ultimate weakness of terrorism as a strategy. It means that, though terrorism cannot always be prevented, it can always be defeated. You can always refuse to do what they want you to do.

Whether to pay the price of defeating terrorism is increasingly going to be a major question in our time. The answer is relatively easy in most kidnapping and ransom situations: experience has shown that blackmailers and extortionists usually are encouraged to try it again if you give in to their demands the first time. So, if you can do so, you should accept the consequences, however terrible, of standing firm in order to avoid an infinite sequence of painful events.

But the price of doing so is constantly rising, as technology increases the range and magnitude of horrible possibilities. Terrorist outrages, when they occur, are bound to become more deadly. Increasingly, we will be under pressure to abridge our laws and liberties in order to suppress the terrorists. It is a pressure that should be resisted.

In our personal lives we sometimes have to choose between these alternatives: whether to live a good life or whether to live a long life. Political society in the years to come is likely to face a similar choice. An open society such as ours is especially vulnerable to terrorist violence, which seems to threaten us with ever more dreadful and drastic fates. Have we the stoicism to endure nonetheless? Will we be tempted to abandon our political and moral values? Will we be willing to go on paying an ever higher price in order to defeat the terrorists by refusing to respond in the way they want us to?

Of course it would make things easier if terrorism simply would go away. It seems unlikely to do so. The weapons are at hand, and they probably will be used, for terrorism will never cease until the day when the Old Man of the Mountain loses his last disciple. The old man was grand master of the sect called the Assassions (hashish-ins) because of the hashish which he gave them. The old man, according to Marco Polo, used to drug his young disciples and transport them while they were asleep to his secret pleasure garden, persuading them when they awoke in it that it was paradise itself. Drugging them again, he would transport them back to the everyday world while they slept. Never afterward did they doubt that their Master could and would reward them with eternal paradise after death if they did his killing for him while they were alive. And so they did do his killing for him.

If anything, the modern world seems to breed more and more votaries of this peculiar sect. They seem to thrive and multiply everywhere in the world, bomb or machine gun in hand, motivated by political fantasies and hallucinations, fully convinced that their slaughter of the innocent will somehow usher in a political millennium for mankind. "Voici le temps des ASSASSINS," as Rimbaud wrote in the dawn of the industrial age; and we do indeed live in the time of the Assassins.

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