Group items tagged

But Islam, like other religions, has also known periods when it inspired in some of its followers a mood of hatred and violence. It is our misfortune that part, though by no means all or even most, of the Muslim world is now going through such a period

At times this hatred goes beyond hostility to specific interests or actions or policies or even countries and becomes a rejection of Western civilization as such, not only what it does but what it is, and the principles and values that it practices and professes. These are indeed seen as innately evil, and those who promote or accept them as the "enemies of God.

It must surely be clear that what won support for such totally diverse doctrines was not Nazi race theory, which can have had little appeal for Arabs, or Soviet atheistic communism, which can have had little appeal for Muslims, but rather their common anti-Westernism

In the classical Islamic view, to which many Muslims are beginning to return, the world and all mankind are divided into two: the House of Islam, where the Muslim law and faith prevail, and the rest, known as the House of Unbelief or the House of War, which it is the duty of Muslims ultimately to bring to Islam

But the greater part of the world is still outside Islam, and even inside the Islamic lands, according to the view of the Muslim radicals, the faith of Islam has been undermined and the law of Islam has been abrogated. The obligation of holy war therefore begins at home and continues abroad, against the same infidel enemy.

Like every other civilization known to human history, the Muslim world in its heyday saw itself as the center of truth and enlightenment, surrounded by infidel barbarians whom it would in due course enlighten and civilize.

Among the components in the mood of anti-Westernism, and more especially of anti-Americanism, were certain intellectual influences coming from Europe

One of these was from Germany, where a negative view of America formed part of a school of thought by no means limited to the Nazis but including writers as diverse as Rainer Maria Rilke, Ernst Junger, and Martin Heidegger. In this perception, America was the ultimate example of civilization without culture

German philosophy, and particularly the philosophy of education, enjoyed a considerable vogue among Arab and some other Muslim intellectuals in the thirties and early forties, and this philosophic anti-Americanism was part of the message.

sophy, even more anti-American, took its place—the Soviet version of Marxism, with a denunciation of Western capitalism

Not all the ideas imported from the West by Western intruders or native Westernizers have been rejected. Some have been accepted by even the most radical Islamic fundamentalists, usually without acknowledgment of source, and suffering a sea change into something rarely rich but often strange

The cause most frequently adduced for anti-American feeling among Muslims today is American support for Israel. This support is certainly a factor of importance

Despite this monotheism, Islam, like Judaism and Christianity, was at various stages influenced, especially in Iran, by the dualist idea of a cosmic clash of good and evil, light and darkness, order and chaos, truth and falsehood, God and the Adversary, variously known as devil, Iblis, Satan, and by other names.

More than ever before it is Western capitalism and democracy that provide an authentic and attractive alternative to traditional ways of thought and life. Fundamentalist leaders are not mistaken in seeing in Western civilization the greatest challenge to the way of life that they wish to retain or restore for their people.

Ultimately, the struggle of the fundamentalists is against two enemies, secularism and modernism. The war against secularism is conscious and explicit, and there is by now a whole literature denouncing secularism as an evil neo-pagan force in the modern world and attributing it variously to the Jews, the West, and the United States.

The war against modernity is for the most part neither conscious nor explicit, and is directed against the whole process of change that has taken place in the Islamic world in the past century or more and has transformed the political, economic, social, and even cultural structures of Muslim countries.

Islamic fundamentalism has given an aim and a form to the otherwise aimless and formless resentment and anger of the Muslim masses at the forces that have devalued their traditional values and loyalties and, in the final analysis, robbed them of their beliefs, their aspirations, their dignity, and to an increasing extent even their livelihood.

The instinct of the masses is not false in locating the ultimate source of these cataclysmic changes in the West and in attributing the disruption of their old way of life to the impact of Western domination, Western influence, or Western precept and example.

And since the United States is the legitimate heir of European civilization and the recognized and unchallenged leader of the West, the United States has inherited the resulting grievances and become the focus for the pent-up hate and anger.

It should by now be clear that we are facing a mood and a movement far transcending the level of issues and policies and the governments that pursue them.

This is no less than a clash of civilizations—the perhaps irrational but surely historic reaction of an ancient rival against our Judeo-Christian heritage, our secular present, and the worldwide expansion of both

It is crucially important that we on our side should not be provoked into an equally historic but also equally irrational reaction against that rival.

Another explanation, more often heard from Muslim dissidents, attributes anti-American feeling to American support for hated regimes, seen as reactionary by radicals, as impious by conservatives, as corrupt and tyrannical by both. This accusation has some plausibility

One such was political freedom, with the associated notions and practices of representation, election, and constitutional government. Even the Islamic Republic of Iran has a written constitution and an elected assembly

Muslim states have also retained many of the cultural and social customs of the West and the symbols that express them, such as the form and style of male (and to a much lesser extent female) clothing, notably in the military.

The movement nowadays called fundamentalism is not the only Islamic tradition. There are others, more tolerant, more open, that helped to inspire the great achievements of Islamic civilization in the past, and we may hope that these other traditions will in time prevail

But before this issue is decided there will be a hard struggle, in which we of the West can do little or nothing

To this end we must strive to achieve a better appreciation of other religious and political cultures, through the study of their history, their literature, and their achievements

Admiral Lee Hsi-ming, who was chief of Taiwan’s General Staff from 2017 to 2019, has championed the shift to asymmetric capabilities and has emerged as a Cassandra-like figure in his warnings that Taiwan is not preparing fast enough

You may not be able to stop an invasion, Lee says, but you can stop China from subjugating Taiwan. This entails denying China the ability to control the battle space. The Chinese haven’t fought a war in several decades, and Taiwan has geographic advantages—including ample mountains and few beaches suitable for amphibious operations

the first three section headings: “I. Taiwan Is Part of China—This Is an Indisputable Fact,” “II. Resolute Efforts of the CPC to Realize China’s Complete Reunification,” and “III. 2fChina’s Complete Reunification Is a Process That Cannot Be Halted.”

Lee points to two possible scenarios. The first is a coercive approach in which China encircles and pressures Taiwan—perhaps even seizing outlying islands and engaging in missile strikes. The second is a full-scale invasion.

Politically, Lee said, the message from China to the U.S. and Taiwan is simple: “I can do whatever I want in Taiwan, and there’s nothing the U.S. can do about it.” This message came across unequivocally in a white paper that Beijing released in August.

Anti-ship missiles, anti-tank weapons, shoulder-fired surface-to-air missiles, drones, long-range artillery, and small arms could wreak havoc on an invading force, and disrupt the supply chains necessary to sustain an occupation.

Lee also argues that Taiwan’s civilian population should be organized into a trained Territorial Defense Force, so that any attempted occupation would be met by the broadest possible resistance. “As long as China fails, Taiwan wins the war,”

“The purpose is to make China believe that if you want to invade Taiwan, you will suffer huge losses,” Lee said. “And if you still invade Taiwan, you will not be able to succeed.

as Lee sees it, the pace must quicken. “Taiwan needs a strategic paradigm shift,”

When Chiang fled to Taiwan—with roughly 2 million Chinese from the mainland—there were some 6 million people already living on an island that was just emerging from 50 years of Japanese rule. Most of the people living on the island when Chiang arrived could claim roots in Taiwan going back hundreds of years. They had their own languages and culture. So too did the island’s many Indigenous groups, such as the Amis, the Atayal, and the Paiwan.

To subjugate the island, Chiang killed and imprisoned tens of thousands over decades—a period known as the White Terror. He set up a military dictatorship under the leadership of his Chinese nationalist Kuomintang Party (KMT) and, from this offshore platform, vowed to reclaim mainland China.

After the election of President Ma Ying-jeou, in 2008, links of trade, investment, and travel helped reduce tensions with China. Ma was from the KMT, and the party’s Chinese heritage and its ties to Taiwan’s business elite eased the way to détente with Beijing.

But many Taiwanese, particularly the young, feared that forging too close a connection could ultimately give Beijing leverage over Taiwan. In 2014, in what became known as “the Sunflower Movement,” named for the flower that served as a symbol of hope, students occupied the Taiwan legislature to oppose a free-trade agreement with China. After a tense standoff, they succeeded in stopping the deal.

tus quo is really interesting, because in the American context that is what it mean

But the idea of it here is: There is no need to declare independence, because we are already independent. This country functions like an independent nation, but someone else says it is not.” Recent polling suggests that fewer than 5 percent of people in Taiwan identify as “only Chinese.”

n Chinese and KMT officials 30 years ago, an outcome

at represents anything but consensus. To the Chinese Communist Party, the consensus is that there is one China, and the government in Beijing is the sole legitimate authority. To the KMT, the consensus is that there is one China, but the Republic of China in Taiwan is the legitimate government. To the DPP, there is no consensus, only a fraught political reality to be managed

China proposes a “one country, two systems” regime, in which Taiwan becomes a formal part of China but maintains an autonomous political system. There is one big problem with this proposal: Hong Kong

in 2020, several “national-security laws” were passed giving the authorities broad powers to crush dissent. Activists were rounded up. Independent media were shut down. One country, two systems was dead. The fate of Hong Kong has had a profound impact on Taiwan.

Ukraine inspired the Taiwanese society a lot, including how Zelensky told their story,” Chiang said. He was almost matter-of-fact when he told me, “I would say war between China and Taiwan will definitely happen. We want to win.”

In our conversation, Tsai talked about what she had learned from Ukraine. One lesson is simply the need for international support—to defend itself or, better, to avoid a war in the first place

Another lesson of Ukraine is the importance of national character. Outside support, Tsai emphasized, depends on qualities only Taiwan can provide. “You need to have good leadership,” she said, “but more important is the people’s determination to defend themselves, and the Ukrainian people showed that.

Hanging over all of this is the role of the United States. As one Taiwanese ex

ert pointedly asked me: “We can make ourselves a porcupine, but what are you going to do?”

Would the U.S. risk the biggest naval battle since World War II to break a Chinese blockade? Would the U.S. attack an invading Chinese force knowing that U.S. military personnel in Japan, Guam, and possibly Hawaii are within range of Chinese rockets? Would the American people really support a war with the world’s most populous country in order to defend Taiwan?

how the U.S. can help prepare Taiwan than on what the U.S. would do in a conflict.

small victories only point up the scale of the challenge. Wu himself has used the term cognitive warfare to describe the comprehensive nature of China’s pressure on Taiwan. “They use missiles, air, ships, disinformation, cyberattacks, and economic coercion,” he told me. As a warning sign, China has banned hundreds of exported products from Taiwan. “They claimed that our mangoes tested positive for COVID,”

. If China takes Taiwan, Wu suggested that the Chinese Communist Party’s ambitions could extend to the East China Sea, threatening Japan; to the South China Sea, where China has built militarized islands and claims an entire body of water bordering several nations; to the Indian Ocean, where China is expanding influence and could establish military bases; and to the Pacific Ocean, where China is working to establish security pacts with island nations

I sat there reading message after message, all posted in closed chat rooms, meant to bend Taiwanese minds to Beijing’s worldview. The meanings of buzzwords like cognitive warfare and resilience came into sharper focus. Facing the seemingly bottomless resources of a massive totalitarian state, here were two young people working for free on a Wednesday night, quietly insisting on the notion that there is indeed such a thing as objective reality.

to preserve this, Taiwan has to find some mix of the approaches that I’d heard about: preparing for a war while avoiding it; talking to China without being coerced by it; drawing closer to the U.S. without being reduced to a chess piece on the board of a great game; tending to a young democracy without letting divisions weaken it; asserting a unique identity without becoming an independent country.

But the dark side of the Cold War should serve as a warning of how such competition, if it runs amok, can threaten our liberties and our lives.

He rescinded the visas of 1,000 Chinese graduate students and researchers supposedly linked to the Chinese military.

He called covid-19 “kung flu,” helping to increase anti-Asian animus and hate crimes.

He launched a trade war with China that hurt our economy.

President Donald Trump often seemed determined to emulate the worst excesses of the Cold War by feeding anti-Chinese hysteria.

He launched prosecutions of researchers who were accused of covert links with China.

He expelled Chinese journalists. He imposed visa restrictions on the Chinese Communist Party’s 92 million members (most of them ordinary bureaucrats) and their relatives.

He closed down the Peace Corps and Fulbright programs in China.

Most of these Trumpian initiatives — from the shuttered Peace Corps to the costly tariffs — remain in place.

While reducing unnecessary friction, Biden should do far more than Trump to highlight Chinese human rights abuses, just as Presidents Jimmy Carter and Ronald Reagan did with the Soviet Union.

Biden also needs to counter Chinese military aggression in the South China Sea and the Taiwan Strait while maintaining open lines of communication with Beijing to avert a war that neither country wants.

A combination of Louis XIV of France, the Elector of Bavaria, Max Emanuel, and Hungarian rebels, threatened to overthrow Leopold, and thus to end the Habsburg ability to counter-balance French power

These depots enabled the army to maintain cohesion and discipline, instead of having to disperse to obtain supplies

Marlborough had been more successful than his opponents in integrating cavalry and infantry; his cavalry were better trained for charging; and the artillery, under Colonel Holcroft Blood, manoeuvred rapidly on the battlefield, and was brought forward to help support the breakthrough in the centre

The victory ended the threat to Austria. Most of the Franco-Bavarian army was no longer effective after the battle and its subsequent retreat to the Rhine. The Allies followed up the battle with the conquest of southern Germany, as Bavaria was ‘taken out’ of the war, and took the major fortresses of Ulm, Ingolstadt and Landau before the close of the year. It was not until 1741 that French forces were again to campaign so far to the east – and later, and more seriously, in the French Revolutionary and Napoleonic wars, when no British army marched to the Danube. In contrast, Marlborough’s advance into Germany had prepared the way for George II to campaign there in 1743, a campaign that culminated in another victory for the British and Austrians over the French at Dettingen, to the east of Frankfurt

Under Marlborough at Blenheim, the British army reached a peak of success that it was not to achieve again in Europe for another hundred years, until Wellington

Marlborough’s army was the most battle-hardened British army since those of the Civil Wars of the 1640s, but the armies of the Civil Wars had not been engaged in battles that were as extensive or sieges of positions that were as well fortified as those that faced Marlborough’s forces

The British in Gibraltar were now besieged on land by the French and the supporters of Philip V, but, as with the lengthy siege of Gibraltar by the Spaniards in 1780 during the American War of Independence, British fleet action proved crucial to the relief of the besieged garrison

As Marlborough was Master-General of the Ordnance as well as Captain-General of the Army, he was able to overcome any institutional constraints on co-operation between artillery and the rest of the army

Like Gustavus Adolphus of Sweden in the Thirty Years’ War seventy years earlier, Marlborough made his cavalry charge fast and act like a shock force, rather than as mounted infantry relying on pistol firepower

Marlborough went on to win other battles – notably Ramillies (1706), Oudenaarde (1708), and Malplaquet (1709) – but none had the dramatic impact of Blenheim, in part because that victory ended the danger that the anti-French alliance would collapse. But he also found that victory did not make it any easier to get the Allied forces to work together, and this, combined with differences in military and diplomatic strategy among the political leaders (the Dutch were especially cautious), made his task very difficult

Meanwhile, a few weeks earlier the seizure of Gibraltar had brought together Britain’s role as a Continental power with her interests as a maritime state. British troops were engaged in Iberia in support of ‘Charles III’, Leopold I’s second son and the Habsburg candidate for the crown of Spain, against Louis XIV’s second grandson, Philip V of Spain, who had been installed in 1700 under the terms of Charles II’s will. It proved far easier for Britain to intervene on the littoral, however, than to control the interior

the seizure of Gibraltar proved important as it registered the shift of naval hegemony from France to Britain. In the early 1690s Britain and France had contested the English Channel, but following the British victory at Barfleur in 1692, the navy had become far more effective in the Mediterranean. The dispatch of a large fleet under Russell to the Mediterranean in 1694 had been followed by its wintering at the then Allied port of Cadiz, a new achievement. The competing interests of Austria, France and Spain in the western Mediterranean ensured that this area was the cockpit of European diplomacy

n 1702, Sir George Rooke had concentrated on Spain’s Atlantic waters as a consequence of an attempt to intercept the Spanish treasure fleet from the New World. His attack on Cadiz had failed, but the Franco-Spanish fleet at Vigo was successfully attacked. British naval strength encouraged Portugal to switch sides in 1703; but, in an even more significant move, the same year Sir Cloudesley Shovell entered the Mediterranean and persuaded Victor Amadeus II of Savoy-Piedmont to abandon his alliance with Louis XIV

Rooke’s capture of Gibraltar on July 23rd, 1704, when the landing force was crucially supported by naval gunfire that silenced the enemy battery on the New Mole, led the French to mount a naval response to regain Gibraltar for Philip V and to demonstrate that France was still the leading naval power in the Mediterranean

Marlborough’s battles were fought on a more extended front than those of the 1690s, let alone the 1650s

These blows led the French to abandon the siege. Gibraltar’s inhabitants had been allowed to remain in the town if they took an oath of fidelity to ‘Charles III’, but ultimately the victory of Philip V, the Bourbon claimant, in the wider war removed this option, and instead the British acquired Gibraltar under the Treaty of Utrecht of 1713. In an attempt to improve relations with Spain, in 1721 George I promised to approach Parliament for consent to return Gibraltar to Spain, but this was not deemed politically possible

Three years later a fleet based at Gibraltar discouraged a junction between Bourbon naval forces in the Atlantic and the Mediterranean. During the French Revolutionary and Napoleonic wars, when the Mediterranean formed a frontline between the alliance systems of two clashing empires, Gibraltar was a key British resource

Maintaining a presence in Gibraltar thereafter ceased to be of vital strategic concern to the British and became a curiosity to many; but its major role for a quarter-millennium of national history should not be underplayed.

It failed, after a night-time error in navigation led to the loss of eight transport ships and nearly 900 men in the St Lawrence estuary, but the Peace of Utrecht of 1713 left Britain with recognition of its wartime gains: not only Gibraltar and Minorca, but also Nova Scotia and Newfoundland. This weakened the defences of New France and left the British clearly dominant in North American waters

Acerbic, even curmudgeonly – his catalogue of America’s social ills is harsh but fair – Bacevich veers between the commonplace and the sarcastic. “The promotion of globalization included a generous element of hucksterism,” he writes, “the equivalent of labeling a large cup of strong coffee a ‘grande dark roast’ while referring to the server handing it to you as a ‘barista’.”

Even if the Donald Rumsfeld-endorsed, technology-friendly “Revolution in Military Affairs” only “purported to describe the culmination of a long evolutionary march toward perfection”, which great power today does not rely on technology for military might? And what, other than isolationism, “would preclude the possibility of another Vietnam”?

Yet “one nuclear bomb can ruin your whole day”, as the bumper sticker read, and any leader is responsible for maintaining vigilance. Which threats can be ignored? Air piracy? Chemical weapons? Nuclear smuggling? Bacevich never offers what he would do to states harboring terrorists, even while noting failures in Afghanistan and Iraq.

Some people saw what was happening and sought to answer the question Rabbit Angstrom asked and Bacevich cites: “Without the cold war, what’s the point of being an American?” They were ignored.

Despite Bacevich’s call for conversation on issues formerly “beyond the pale” such as abandoning globalism and “militarism”, his book has a fatal weakness: he never quite says what or who he is for. He is too good a historian not to know there was a tendency of “anti-anti-communism” during the cold war. Perhaps his book is about “anti-anti-Trumpism”. But “the pale” is there for a reason

...we’re asking readers, like you, to make a contribution in support of the Guardian’s open, independent journalism. This has been a turbulent decade across the world – protest, populism, mass migration and the escalating climate crisis. The Guardian has been in every corner of the globe, reporting with tenacity, rigour and authority on the most critical events of our lifetimes. At a time when factual information is both scarcer and more essential than ever, we believe that each of us deserves access to accurate reporting with integrity at its heart.

We have upheld our editorial independence in the face of the disintegration of traditional media – with social platforms giving rise to misinformation, the seemingly unstoppable rise of big tech and independent voices being squashed by commercial ownership. The Guardian’s independence means we can set our own agenda and voice our own opinions. Our journalism is free from commercial and political bias – never influenced by billionaire owners or shareholders. This makes us different. It means we can challenge the powerful without fear and give a voice to those less heard.

Picasso already practiced the form during the Balkan Wars of 1912-13, often using the very newsprint that announced the latest battles.

While many artists claimed Cubism itself as a renewed form of classicism, French nationalists derided it as a decadent German import (and spelled it "Kubism" accordingly).

The British Vorticist artist Edward Wadsworth not only painted canvases in the sharp lines characteristic of his circle's aggressive imagery, but also supervised the "dazzle" camouflage

Along with their rhetoric of jingoistic virility, Futurist painting and poetry nurtured a playful and subversive "anti-aesthetic" that would inspire artists for the rest of the 20th century. Ironically enough, it was the anti-war stirrings of Dada that bore out its most immediate influence, first in Switzerland and then post-war Berlin.

These artists drew not only upon Futurist experiments with newsprint, but also the Metaphysical cityscapes of the Italian painter Giorgio de Chirico, which conjure up a sense of both post-apocalyptic stillness and disquieting anticipation.

In the course of his five-and-a-half-year presidency, beginning in 1969, Nixon launched and managed five successive and overlapping wars — against the anti-Vietnam War movement, the news media, the Democrats, the justice system and, finally, against history itself.

All reflected a mind-set and a pattern of behavior that were uniquely and pervasively Nixon’s: a willingness to disregard the law for political advantage, and a quest for dirt and secrets about his opponents as an organizing principle of his presidency.

Long before the Watergate break-in, gumshoeing, burglary, wiretapping and political sabotage had become a way of life in the Nixon White House.

What was Watergate? It was Nixon’s five wars.

In 1970, he approved the top-secret Huston Plan, authorizing the CIA, the FBI and military intelligence units to intensify electronic surveillance of individuals identified as “domestic security threats.” The plan called for, among other things, intercepting mail and lifting restrictions on “surreptitious entry” — that is, break-ins or “black bag jobs.”

On June 17, 1971 — exactly one year before the Watergate break-in — Nixon met in the Oval Office with his chief of staff, H.R. “Bob” Haldeman, and national security adviser Henry Kissinger. At issue was a file about former president Lyndon Johnson’s handling of the 1968 bombing halt in Vietnam.

“You can blackmail Johnson on this stuff, and it might be worth doing,” Haldeman said, according to the tape of the meeting. “Yeah,” Kissinger said, “but Bob and I have been trying to put the damn thing together for three years.” They wanted the complete story of Johnson’s actions.

“Huston swears to God there’s a file on it at Brookings,” Haldeman said. “Bob,” Nixon said, “now you remember Huston’s plan? Implement it. . . . I mean, I want it implemented on a thievery basis. God damn it, get in and get those files. Blow the safe and get it.”

Though Ellsberg was already under indictment and charged with espionage, the team headed by Hunt and Liddy broke into the office of his psychiatrist, seeking information that might smear Ellsberg and undermine his credibility in the antiwar movement.

“You can’t drop it, Bob,” Nixon told Haldeman on June 29, 1971. “You can’t let the Jew steal that stuff and get away with it. You understand?”

In a July 3, 1971, conversation with Haldeman, he said: “The government is full of Jews. Second, most Jews are disloyal. You know what I mean? You have a Garment [White House counsel Leonard Garment] and a Kissinger and, frankly, a Safire [presidential speechwriter William Safire], and, by God, they’re exceptions. But Bob, generally speaking, you can’t trust the bastards. They turn on you.”

In a tape from the Oval Office on Feb. 22, 1971, Nixon said, “In the short run, it would be so much easier, wouldn’t it, to run this war in a dictatorial way, kill all the reporters and carry on the war.”

John N. Mitchell, Nixon’s campaign manager and confidante, met with Liddy at the Justice Department in early 1972, when Mitchell was attorney general. Liddy presented a $1 million plan, code-named “Gemstone,” for spying and sabotage during the upcoming presidential campaign.

In Nixon’s third war, he took the weapons in place — the Plumbers, wiretapping and burglary — and deployed them against the Democrats challenging his reelection.

Operation Diamond would neutralize antiwar protesters with mugging squads and kidnapping teams; Operation Coal would funnel cash to Rep. Shirley Chisholm, a black congresswoman from Brooklyn seeking the Democratic presidential nomination, in an effort to sow racial and gender discord in the party;

Operation Opal would use electronic surveillance against various targets, including the headquarters of Democratic presidential candidates Edmund Muskie and George McGovern; Operation Sapphire would station prostitutes on a yacht, wired for sound, off Miami Beach during the Democratic National Convention.

Mitchell approved a $250,000 version, according to Jeb Magruder, the deputy campaign manager. It included intelligence-gathering on the Democrats through wiretaps and burglaries.

They discussed a secret $350,000 stash of cash kept in the White House, the possibility of using priests to help hide payments to the burglars, “washing” the money though Las Vegas or New York bookmakers, and empaneling a new grand jury so everyone could plead the Fifth Amendment or claim memory failure. Finally, they decided to send Mitchell on an emergency fundraising mission.

On Oct. 10, 1972, we wrote a story in The Post outlining the extensive sabotage and spying operations of the Nixon campaign and White House, particularly against Muskie, and stating that the Watergate burglary was not an isolated event. The story said that at least 50 operatives had been involved in the espionage and sabotage, many of them under the direction of a young California lawyer named Donald Segretti; several days later, we reported that Segretti had been hired by Dwight Chapin, Nixon’s appointments secretary. (The Senate Watergate committee later found more than 50 saboteurs, including 22 who were paid by Segretti.)

A favored dirty trick that caused havoc at campaign stops involved sweeping up the shoes that Muskie aides left in hotel hallways to be polished, and then depositing them in a dumpster.

In a memo to Haldeman and Mitchell dated April 12, 1972, Patrick Buchanan and another Nixon aide wrote: “Our primary objective, to prevent Senator Muskie from sweeping the early primaries, locking up the convention in April, and uniting the Democratic Party behind him for the fall, has been achieved.”

“I’d really like to get Kennedy taped,” Nixon told Haldeman in April 1971. According to Haldeman’s 1994 book, “The Haldeman Diaries,” the president also wanted to have Kennedy photographed in compromising situations and leak the images to the press.

On Sept. 8, 1971, Nixon ordered Ehrlichman to direct the Internal Revenue Service to investigate the tax returns of all the likely Democratic presidential candidates, as well as Kennedy. “Are we going after their tax returns?” Nixon asked. “You know what I mean? There’s a lot of gold in them thar hills.”

The arrest of the Watergate burglars set in motion Nixon’s fourth war, against the American system of justice. It was a war of lies and hush money, a conspiracy that became necessary to conceal the roles of top officials and to hide the president’s campaign of illegal espionage and political sabotage, including the covert operations that Mitchell described as “the White House horrors” during the Watergate hearings: the Huston Plan, the Plumbers, the Ellsberg break-in, Liddy’s Gemstone plan and the proposed break-in at Brookings.

In a June 23, 1972, tape recording, six days after the arrests at the Watergate, Haldeman warned Nixon that “on the investigation, you know, the Democratic break-in thing, we’re back in the problem area, because the FBI is not under control . . . their investigation is now leading into some productive areas, because they’ve been able to trace the money.”

Haldeman said Mitchell had come up with a plan for the CIA to claim that national security secrets would be compromised if the FBI did not halt its Watergate investigation.

Nixon approved the scheme and ordered Haldeman to call in CIA Director Richard Helms and his deputy Vernon Walters. “Play it tough,” the president directed. “That’s the way they play it, and that’s the way we are going to play it.”

On March 21, 1973, in one of the most memorable Watergate exchanges caught on tape, Nixon met with his counsel, John W. Dean, who since the break-in had been tasked with coordinating the coverup. “We’re being blackmailed” by Hunt and the burglars, Dean reported, and more people “are going to start perjuring themselves.” “How much money do you need?” Nixon asked.

“I would say these people are going to cost a million dollars over the next two years,” Dean replied. “And you could get it in cash,” the president said. “I, I know where it could be gotten. I mean, it’s not easy, but it could be done.”

Mitchell later denied approving the plan. He testified that he told Magruder: “We don’t need this. I’m tired of hearing it.” By his own account, he did not object on the grounds that the plan was illegal.

Nixon’s final war, waged even to this day by some former aides and historical revisionists, aims to play down the significance of Watergate and present it as a blip on the president’s record. Nixon lived for 20 years after his resignation and worked tirelessly to minimize the scandal.

In his 1978 memoir “RN,” Nixon addressed his role in Watergate: “My actions and omissions, while regrettable and possibly indefensible, were not impeachable.” Twelve years later, in his book “In the Arena,” he decried a dozen “myths” about Watergate and claimed that he was innocent of many of the charges made against him. One myth, he said, was that he ordered the payment of hush money to Hunt and others. Yet, the March 21, 1973, tape shows that he ordered Dean to get the money 12 times.

Even now, there are old Nixon hands and defenders who dismiss the importance of Watergate or claim that key questions remain unanswered.

By August, Nixon’s impending impeachment in the House was a certainty, and a group of Republicans led by Sen. Barry Goldwater banded together to declare his presidency over. “Too many lies, too many crimes,” Goldwater said. On Aug. 7, the group visited Nixon at the White House. How many votes would he have in a Senate trial? the president asked. “I took kind of a nose count today,” Goldwater replied, “and I couldn’t find more than four very firm votes, and those would be from older Southerners. Some are very worried about what’s been going on, and are undecided, and I’m one of them.”

In his last remarks about Watergate as a senator, 77-year-old Sam Ervin, a revered constitutionalist respected by both parties, posed a final question: “Why was Watergate?” The president and his aides, Ervin answered, had “a lust for political power.” That lust, he explained, “blinded them to ethical considerations and legal requirements; to Aristotle’s aphorism that the good of man must be the end of politics.”

Nixon had lost his moral authority as president. His secret tapes — and what they reveal — will probably be his most lasting legacy. On them, he is heard talking almost endlessly about what would be good for him, his place in history and, above all, his grudges, animosities and schemes for revenge. The dog that never seems to bark is any discussion of what is good and necessary for the well-being of the nation.

By the time he was forced to resign, Nixon had turned his White House, to a remarkable extent, into a criminal enterprise.

“Always remember,” he said, “others may hate you, but those who hate you don’t win unless you hate them, and then you destroy yourself.” His hatred had brought about his downfall. Nixon apparently grasped this insight, but it was too late. He had already destroyed himself.

The military budget is being set and major decisions on troop levels and priorities are being made so it's hoped the war game will help prepare the military to face the challenges of the next few years.

War games are always sensitive and outcomes are closely guarded because they can reveal shortfalls in US military plans and operations. One former defense official confirmed that in a recent exercise gaming out a conflict against major adversaries like Russia and China, "we found the Blue Team, the US and allies, kept losing."

The scenarios covered in the game this summer will reflect real life possibilities. Those could include major cyber attacks, a Russian advance in the Baltics, further militarization of the Arctic by Moscow or China flexing its muscles in the South China Sea or even invading Taiwan.

And preparations aren't just virtual. This week, the US and Canada have been carrying out military exercises, in tough conditions where temperatures can plunge to -20 Fahrenheit, to make clear they are ready to push back against Russian military advances in the resource rich Arctic.

Russia has put advanced missiles in the region to protect its bases there and is directly challenging the US. In 2020 more Russian aircraft flew near US airspace off Alaska than at any time since the end of the Cold War, according to the North American Aerospace Defense Command with multiple flights of heavy bombers, anti-submarine aircraft, and intelligence collection planes.

For NORAD, the US and Canadian command overseeing the exercise, a key priority is "being able to track and then defeat" potential Russian military activity in the Arctic, Canadian NORAD Region Commander, Major-General Eric Kenny, told CNN.Concerns about Russian and Chinese activity are increasing and there are no signs of tensions abating since Biden took office.

Both nations are expanding their ability to operate in wider areas in Europe and Asia meaning the Pentagon could be forced to send US forces thousands of miles away. "Russia and China are playing a home game, we are playing an away game," Edelman said.

At the same time the rhetoric from the Biden administration is heating up. Secretary of State Anthony Blinken called out Russia for "reckless and adversarial actions" at a NATO meeting in Brussels this week and observed that Moscow has "built up a forces, large scale exercises and acts of intimidation, in the Baltic and Black Sea."

And on China, Deputy Defense Secretary Kathleen Hicks pulled no punches in a speech earlier this month. "Beijing has demonstrated increased military competence and a willingness to take risks, and it has adopted a more coercive and aggressive approach," she said before adding that Beijing's actions "constitute a threat to regional peace and stability, and to the rules-based international order on which our security and prosperity and those of our allies depend."

There is no indication the tough words are tamping down Russian President Vladimir Putin and China President Xi Jinping's plans to strengthen their militaries to ensure they are capable of challenging the US and its allies. Austin, in the coming weeks, "will focus on deterrence" improvements to counter adversaries, a senior defense official told CNN

Top commanders are increasingly blunt about both countries, especially on nuclear modernization.

Russia is upgrading bombers, intercontinental ballistic missiles, submarine launched ballistic missiles and warning systems, "in short, its entire strategic force structure," wrote Admiral Charles Richard, head of the US Strategic Command in a recent article in the Proceedings of the US Naval Institute journal. Moscow is also building hypersonic weapons that travel more than five times the speed of sound, and nuclear-powered torpedoes, capable of reaching US shores quickly.

China is about to become a nation with a full nuclear triad, with an inventory of nuclear capable missiles, submarines and soon a long-range bomber.

The US military is doing substantive planning for the challenge from Russia and China, with billions of dollars of spending planned on modernization in both the nuclear and non-nuclear arena if its wins Congressional approval.

The US is also looking to send a clear message to Beijing amid concerns about Taiwan as China has increased aircraft and shipping activity near the island

In response to Russian advances in eastern Europe, the US and NATO allies are increasing their own presence. But it's not enough, warns David Ochmanek, a senior RAND Corporation analyst and former deputy assistant secretary of defense for force development. "The US and its allies do not have sufficient combat power," he told CNN. The reality he says is "within 48 to 60 hours Russian forces could be on outskirts of a Baltic capital," once it pre-positions forces.US military experts say this underlines why war games like the upcoming summer exercise are so important to ensure the military can practice and plan ahead before a crisis hits.

The war in Ukraine has emerged as the first armed conflict in a struggle between three twenty-first century great powers, the United States, Russia, and China--the Oceana, Eurasia and East Asia that Orwell predicted in 1984.  While Russia is trying to destroy the post-1989 settlement that emerged in Europe after the USSR collapsed, the United States and the EU and an enlarged NATO are trying to maintain it.

Meanwhile, tensions have grown steadily between the United States and China over Taiwan

Germany in 1914 decided to back Austria to the hilt in its demands against Serbia because the German government wanted a trial of strength with France and Russia, whom they thought they could either humiliate diplomatically or defeat militarily.  The men and women in charge of US foreign policy today clearly still believe that our will should prevail anywhere on the globe, and might not be averse to military action to make that point.

In this kind of environment, the greatest powers regard any defeat by one of their allies as a potentially disastrous shift in the balance of power.  That is why the United States is doing so much to support Ukraine, and it is one reason that President Biden immediately announced the strongest possible support for Israel, including conventional military support even though Israel is not facing a conventional war. 

The United States, to my horror, has been trying to improve its relations with Saudi Arabia, which would definitely make Washington a partner in an anti-Iranian alliance in the Middle East.  There is even talk of Israel normalizing relations with Saudi Arabia, which might draw it into such an alliance.  

If Israel, the US and Saudi Arabia decided to attack Iran, Russia--which has friendly relations with Iran now--might join in on Iran's side.  It would be extremely difficult for the United States to maintain its generous support for Ukraine while also fighting such a conflict ourselves.  And with the United States involved in two different conflicts already, Beijing might easily decide that the time to invade Taiwan had come.  Suddenly we would be in the midst of a third world war.

Most important of all, Iran is another player in the situation that could easily escalate it. 

The Arab-Israeli tragedy continues.  Four generations of Palestinians have now grown up under occupation, each one at least as hostile to Israel as the last.  75 years of conflict, combined with demographic changes, have made Israel a very different country than it was before 1967.  Despite its repeated failure to impose its will on the Palestinians, the Israeli government is now the verge of its most destructive effort to do so yet in Gaza.  It speaks of destroying Hamas, and Netanyahu has even advised Gazans to flee--but there are about two million of them living in the most densely populated political entity on earth, and they have nowhere to flee to.

A great power makes a mistake, in my opinion, when it ties its destiny to that of a smaller power in the midst of an endless war.  The real responsibility of great powers is to keep in mind the ultimate objective of any war--"which is to bring about peace," as Clausewitz said.  That is what Germany could and should have done in 1914, and what several American presidents tried to do in the Middle East.  It does not seem to be our policy now.

I’ve described it as a romantic narrative, one that’s about unities in the process of becoming, a calling together of Americans to transcend racial division and come together in a unifying way, a more perfect union, as a transcendence of essential American goodness over transitory American evils.

when we tell the story that way, unfortunately, not only is it mythic, but it trains us to treat King as the kind of person who’s not doing any original political thinking. What he’s doing is calling us to be true to who we always already were

And when you treat him like that, the thing that becomes most interesting about him is not his thought. It’s not the way he challenged us to think about violence. It’s not the way he challenges us to think about segregation, both de facto and de jure. It’s not how he challenges us to think about economic justice.

The thing that’s interesting about him starts to be his rhetoric or his tactics, the way in which he pushes people or frames arguments to call us to be true to who we always already were. That’s a real problem because it evades the most incisive, challenging and generative contributions that his public philosophy makes for our era.

it gets conscripted into a story that’s ultimately affirming about the adequacy of our constitutional order, the trajectory of our institutions, the essential goodness of our national character. You often hear politicians use this rhetoric of, this is not who we are.

it’s partly related to how we tell the story of the civil rights movement and particularly, how we tell King’s role in the civil rights movement.

There’s a way in which the philosophy of nonviolence gets painted, even in King’s time, as a kind of extreme, purist pacifism. And part of that is the connection with Gandhi, although I think it’s a radical misunderstanding of Gandhi, as well.

it’s a way of imagining the commitment to nonviolence as related to passivity, as related to the performance of suffering for pity. These are things that King never endures. For him, the idea of passive resistance was a misnomer. He helped coin the phrase “direct action” — he and other members of the civil-rights generation — that nonviolence is aggressive.

It’s an aggressive attack on injustice, an aggressive form of noncooperation with domination. It’s about trying to wedge yourself into the machinery of domination, to prevent its adequate functioning, to try to force or coerce your fellow citizens to stop and take stock of what kind of injustices are being unfurled in their name.

And it does so on the presumption that politics involves coercion, especially for King, who had a pretty tragic sense of human nature, that politics is going to involve confrontation with great evil, that it’s not a Pollyannaish view about what we’re all capable of if we just turn our eye toward God in the right way.

We’re owe it to them to live with evil. And we always are going to be called to confront it. We just need to do it in ways that won’t unleash a further chain of social evil and bitterness and revenge and retaliation. And King thought nonviolence was the only weapon that could cut and heal at the same time.

So when you hear King talk about love, when you hear King talk about nonviolence, these things actually require not just an enormous discipline around the acceptance of suffering, as if it’s some kind of passive practice, but they require really creative, dedicated thinking around how exactly to push and prod your neighbors into addressing the forms of injustice that structure the polity and how to do it in a way that doesn’t leave a perpetual midnight of bitterness when the conflict is done.

He says that the really interesting question, however, is how to organize a sustained, successful challenge to structural injustice. And for King, that requires something that blends militant resistance and a higher-order ethical practice that can point the way toward peaceful reconciliation over the long term.

Gandhi has this line where he says, if you can’t practice nonviolence, it quote, “retaliation or resistance unto death is the second best, though a long way off from the first. Cowardice is impotence, worse than violence.” So this idea that if you can’t be nonviolent, it’s better to be violent than to be a coward, doing nothing — I think gets at something important. Can you help unpack that?

to raise the question of strategy, as if we can evaluate means without some kind of ethical reflection or without some kind of underlying ethical commitments, for King, is already a confusion. He thinks that the ends are prefigured in any means.

Gandhi, in “Hind Swaraj,” has this great passage where he talks about how could come to acquire a piece of property. You could buy it. You could steal it. You could kill somebody in pursuit of it. You could ask for it as a gift.At the end of the day, you still have the same property. But the thing, itself, has changed. In one scenario, it’s a piece of stolen property. It’s a theft. In another, it’s a gift, which is different than something you’ve purchased.

So in the course of acquiring the thing, even though the thing is the same, the means have transformed it in a really, really important way. And King wants to say something similar — that in all political practice, the ends are prefigured in the means

nonviolence has to be — if it’s going to be true nonviolence for King — informed by a philosophy of love that really wants and desires and wills goodwill for the enemy at present and is committed, at the fundamental level, to going on together in peace, going on together, sharing the polity in perpetuity.

I think for King, imperative to nonviolent resistance turns, in large part, on the question of your own dignity and self-respect. So it is a justice question. He’s concerned with structural justice as a matter of the kinds of arrangements that prevail in the larger American society. That’s obviously true.

So there’s the person or group you’re in conversation or conflict with. I’m a liberal, and I’m arguing with a conservative. And I think that’s the most common target to think about: How do I beat or convince this person or group on the other side?

Then there’s the broader community polity — the voters, of the country, people who are bystanders, maybe interested, maybe not, but a broader community that is in some way watching or can be brought in to watch. And then there’s you, the person taking the action, and how it affects you and your group to take a particular action.

something that seems present in King’s thought is much, much, much, much more concern and focus than I think most political thinkers have today on how political action affects you, the person taking it, and affects the broader community that might be watching it

— that ends up with you being turned away from the good and toward things like hatred, resentment, violence, which he thinks, ultimately, will corrode your soul and take you further away from flourishing.

But he’s also concerned with how you relate to your own sense of equality, equal standing, worth, as he would say, somebodiness, we might say dignity — he also says that a lot — and that for King, to acquiesce in the face of oppression and domination, without protest, is to abdicate your own self-respect and dignity.

for him, dignity also required a certain kind of excellence of character, a certain kind of comportment and practice toward others.

So it is about trying to defend your dignity, defend yourself respect against insult and humiliation, oppression. But it’s also about doing so in a way that doesn’t degrade your character in the long term, that doesn’t cause you to end up being turned away from the good, which, again, for him, is going to be a religiously-inflected category

When you think about somebody’s political philosophy or their theory of political action, you can maybe think of there being a couple agents they’re thinking about.

It has fallen out of favor to say that there are certain ways of acting, politically, that are better and worse, from a virtue perspective, because it often is seen not as really a question of you and your relationship to some baseline or ideal but is some kind of concession you’re making to people who don’t deserve

I am a person who believes those questions are still legitimate, that they can’t all be reduced to strategy or will to power or psychic drives. I think that there’s something like an ethical life that requires us to argue about it and requires us to think really hard about how we discipline ourselves to achieve it.

Evelyn Brooks Higginbotham, wrote a phenomenal book, many years ago, called “Righteous Discontent.” And that’s what introduces the phrase, “the politics of respectability.” It’s a study of turn of the century Black Baptist women and their organizing efforts through the church.

It’s this idea that, in confronting a system of social stigma, the response that you need to have to it is to try to adjust your behavior, comportment, your self fashioning, in line with the dominant norms so that you can, over time, undermine the stigma and become a full participant in society.

there are all sorts of questions, legitimate questions, that are raised against that. Are we losing something valuable about alternative forms of life, about alternative cultural practices, when we take the existing, dominant norms as unassailable or something to aspire to?

what’s really fascinating is that he talks a lot about how he sympathizes with all those criticisms. He agrees with them

here’s the other part of Evelyn Higginbotham’s formulation — there’s a deeper question, one with thousands of years of moral reflection built up into it, which is about virtue ethics — that there are some things that people are appealing to you about that aren’t about their effect in the polity that aren’t about trying to manipulate white, racial attitudes. They’re about your own flourishing and character. They’re deep questions about how to live a good life, how to achieve excellence and the crafting of your soul.

as King would say, our reason sometimes can become subordinate to our passions. It can just be a legitimizing power or rationalizing power to the point where we lose track of what we really want to achieve, the kind of character we really want to have.

And for King, many of the appeals he made in that vocabulary are really about that. They’re really about virtue. They’re really about what hatred does to your life, what anger does to your life, what violence does to your life

there is a question for him, at the core of his life, which is, what makes this worth doing? That’s a virtue question. It’s not just a strategic or tactical one, in the narrow sense.

he describes nonviolence, I think really importantly, as also being about a nonviolence of spirit.

the example that he often gives is about humiliation — that there’s a way in which the desire to humiliate others, to diminish their status in front of other people for your own pleasure, the desire to subject them to standards of evaluation that they probably themselves don’t hold or don’t understand, in order to enable mockery. There’s a way in which, if we’re reflexive about where that desire comes from, we will find that it comes from a place that’s irrational, indefensible and, likely, cruel, and that if we were to imagine a way of life built around those feelings, those desires, those practices, it would be one that would make it really hard for us to have healthy social ties, stable institutions, flourishing social relationships.

So part of what he’s up to is asking us, at all times, to be self-reflexive about the desires and needs and fantasies that drive us in politics

the concession.

So what nonviolence does is, it builds in a check on those kinds of rationalizations, those kinds of emotional drives, by teaching us to avoid forms of humiliation and forms of physical violence that make it hard to come back from. So that’s the first point.

The second point — and it goes more to your sense of revenge and retaliation — is again, forcing us to acknowledge the legitimacy of anger.

He uses the phrase, “legitimate anger” in the late ’60s — but to be reflective about it and understand that, even in a case where someone kills a loved one of yours, revenge, violence, retaliation, that doesn’t bring back the loved one that you’ve lost.

The only thing that can do that is a kind of forward-looking, constructive practice of politics and social ethics.

so what he’s trying to do is raise the question of, can we channel our legitimate rage, our legitimate anger, into a practice that allows us to maintain our self respect?

here’s this man who is both making this public argument and trying to get people to follow him in it and put themselves at risk over it, and is also living it himself, and talks about this unbelievably difficult thing, which is not feel righteous anger, but to not feel hatred, to internally reflect the world you want externally.

he does falter. He does fail. And I think when we read biographies of King, when you read the last parts of David Garrow’s biography, when you read Cornel West’s essay, from “To Shape a New World,” which talks a lot about the despair at the end of King’s life, if you watch HBO’S great documentary, “King in the Wilderness,” you see a person faltering and failing under the pressure.

He’s not able, for example, to bring himself to a kind of reconciliation with Malcolm X

How imaginable is King’s philosophy, is this practice, without his deep Christianity, without a belief in redemption, in salvation, in the possibility of a next life?

I think King, himself, thinks that the practice of nonviolent politics does the kind of work that you’re describing. And I think he would be worried about the fact that, in our time, so much of these questions about the management of emotion, the building of character, has become a privatized practice.

So I think he does think that that’s one way that this really does happen. And we have lots of evidence from the Civil Rights Movement, personal testimony, and personal reflection, where this seems to be the case.

the last thing I’ll say is that in order to do that work, in order to do some of the work you’re describing, he also is building an alternative community

So one way that I read that famous final speech, “I’ve seen the promised land” — there’s obviously a prophetic reading of it, but there’s also one where he’s describing the prefiguration of the promised land in the kind of politics and social life he’s participated in over his career, that the promised land is seen in the union politics in Memphis, it’s seen in the Student Nonviolent Coordinating Committee, gathering to do Mississippi Freedom Summer. It’s seen in the people walking for 350-plus days in Montgomery, Alabama, and banding together to help each other out, that is the promised land.

And when you are in a community that’s constantly talking with each other and lifting each other up and engaging in practices like song, prayer, other communal rituals, to try to affirm this alternative set of ethical and political commitments against the whole rest of the culture, that’s the only way it can be done, is that you have to have an alternative form of social life that can sustain you in that work. The private practice isn’t going to do it.

When you look at the principles of nonviolence on Stanford’s King Institute, I think a bunch of them would be familiar to people. You can resist evil without resorting to violence. You seek to win the friendship and understanding of the opponent, not to humiliate.

He thinks that we learn a lot about how to love other people by confronting them in public, by forcing ourselves into uncomfortable situations where we have to endure the look of the other, back and forth, where we train ourselves to extend these interactions of contentious politics until they can alter or change the people that we’ve put our bodies in close contact with on the field of politics.

I go back to the sermon he gave — and it’s collected in “Strength to Love,” and it’s called shattered dreams — where he confronts a problem that is all over the Black tradition, which is that the struggle we’re engaged in has gone on, in some form or another, for hundreds of years. At the moments of its greatest promise, you can look over the course of history and see, just years later, we find ourselves in situations that are unimaginably awful.

King is not naive. He’s a student of history. He’s somebody who asks himself hard questions like this. And he gives two different kinds of answers. And one is the answer that you’ve mentioned here, which is a theological answer. It’s conventional theodicy story, that look, at the end of the day, God is at work in the world. And God is on the side of justice.

There’s another way that he goes at it, however. And for me, I read it as rooted in a different kind of project, one that combines what used to be called philosophical anthropology, which is just a way of saying philosophical reflections on what kind of beings we are. It’s rooted in that, and it’s rooted in politics. And I think those things can find lots of overlapping consensus from people outside of the Christian tradition.

What you have to be committed to, in the last instance, is that evil is not the totality of who we are as persons, that people have the capacity, emotionally and rationally, to reflect on their life plans, their practices, their commitments, and change them, maybe not all of them, maybe not all at once, but that those things can be changed, and that politics is really a field where contingency is the key word, that although there are structural constraints and everything can’t be done at every moment, that the unprecedented, the new, the unexpected, happens in this realm.

And the only way that we can confirm that nothing new will happen, that oppression will last forever, that the future bears no hope, is if we don’t act. That’s the only way we can confirm that it’s true for all time, is by failing to act in pursuit of justice.

that’s King’s view, I think. And to me, that’s the persuasive one, that in our action, we might be able to see some measure of justice from a complicated, complex swirl of contingencies, and to move the ball forward — we will inevitably fail — but to look back on that failure with maturity and try to do better the next time.

How do you think about the question of the weaponization of nonviolence and then the applicability of its principles to the powerful and to what they might, we might, the state might learn from it.

there were many people — Harold Cruse famously wrote this, but others even closer to King — who said, you’re not the leader of Vietnam. You’re the leader of the African American civil rights movement. You should not speak out on this war because you’ll lose your relationship with Johnson.

King says that the people who are advising him in this way, they just don’t know him, his commitment or his calling. They don’t understand that if he’s going to raise his voice against violence in Watts or Detroit, that he’s got to raise it against what he called, “the greatest purveyor of violence in the world today,” his own government.

for him, the question was really one about militarism and the way that gets imagined as this hardheaded, realistic, hyper-rational response to international disputes and social problems abroad, when in actuality, if we take stock of what he called the casualties of war, the spiritual ones and the material ones, we would realize that most of the violence we engage in at the foreign-policy level is counterproductive. It’s created more problems and more harms than it ever has seemed to solve.

This is one of the powerful interventions that you see in Lionel McPherson’s essay, in “To Shape a New World.” It’s just this idea that this is about hardheaded realism is mythic. King says it’s about an immature image that we are nurturing for ourselves, that we’re trying to shore up this idea of ourselves as some kind of crusading hero or all-powerful world power, while not taking stock of all of the things about our freedoms, about our way of life, about our connectedness as a society, about our social divisions, that war has exacerbated, not to mention the violence that’s prosecuted abroad.

And he says similar things about domestic policy, the ways in which our politics toward poor families, single-parent households, is punitive for reasons that aren’t justified, that our response to what he calls “the derivative crimes of the ghetto” are wildly out of proportion and unjust compared to how we treat the systematic crimes of exploitation, segregation, disenfranchisement, that structure much of ghetto life.

So I’m in total agreement with Coates on that question

it just seems — I don’t want to call it axiomatic, but a repeated d that the more willing you become to use violence as a state, the more it corrupts you, and the more violent you become as a state, and to some degree, the more violent the people you are policing, the people you are occupying, become.

I’m not a pacifist. I don’t believe you can fully eradicate violence. But we don’t weigh how violent we make others, in our actions, very well, and then how violent we become in response, how much we enter into that escalatory dynamic.

But then the other thing is this question of this broader community, of changing hearts, of changing minds, of acting upon people, not through punishment, but through our belief that they can alter. And I’d be curious to hear you reflect on that question of community a little bit, because I think one of the central debates of our time is who’s actually in the community.

What would it mean to have a bit more of King’s view, of trying to create community at the center of what the state is attempting to do, as it fashions and helps govern the country?

BRANDON TERRY: So one underappreciated feature from King’s famous Riverside Church speech against Vietnam, is he goes on this whole riff about America lacking maturity. And it’s a weird thing to have in a foreign-policy speech. You’re used to — you’re a policy person. You don’t usually hear the word “maturity” bandied about in these kinds of debates.

But what he’s getting at is that something really tightly linked to violence, that violence always exceeds the original justification you have for it. It’s not precise. It’s not able to be easily targeted, as we think. It spirals out. It produces retaliation. And then we retaliate again.

And all the while, it’s expanding its justifications to the point of absurdity. And King describes that as adding cynicism to the process of death. And he says that maturity is one of the only ways out here, that the maturity to be able to stand up and say, we were wrong, we want to make amends, we want to repair evils committed in our name, those are questions that are essentially nonstarters in American politics right now, certainly about foreign policy, but even in some places in domestic policy.

that feature of King’s thinking is something that I always want to draw attention to because I think it’s something we ignore. So that’s the first point I want to make.

The second thing — and this is also really deeply-seeded in that Vietnam speech — one of the reasons that people hated it so much — he was attacked in The New York Times, basically every editorial page in the country — one of the reasons people hated that speech so much is that he spent so much time expressing solidarity and sympathy with Ho Chi Minh and the North Vietnamese forces.

How could you express sympathy or some kind of solidarity with the enemy? And it’s very instructive, how King went about it. He wasn’t one of these people — you’ve seen these images of people waving the North Vietnamese flag at counterculture protests. It wasn’t like that.

It was him really spending a lot of time meditating on the reasons why we had ended up in this conflict, narrating the whole history of our failure to support Ho Chi Minh and the struggle against French colonialism, against Chinese colonialism, and how that had led to the situation we were in by 1967. King is narrating this history. He’s also trying to get people to think about what it must feel like to be on the ground in Vietnam and witness these bombings, witnessed this imposition of terror.

And he’s doing that because at bottom, he’s inspired by a vision really rooted in a parable the Good Samaritan, from the Bible, that everyone is our neighbor, that there are no sectional loyalties that should eviscerate our moral obligations to others, our obligation to show them respect, to go on in community with them, and that most of what goes on in foreign policy and particularly war making, is a bad-faith evasion of the fact that we’re all interconnected.

he understood that there’s a fundamental interconnectedness amongst humanity at the ethical level and at the material, structural level, and that war making is an evasion of that fact. We’re going to have to live together. So the chief question that should organize it is, how can we do so in peace?

He has a line where he says, quote, “the dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the assurance that his income is stable and certain and when he knows that he has a means to seek self-improvement. Personal conflicts between husband, wife and children will diminish when the unjust measurement of human worth, on a scale of dollars, is eliminated.” Tell me a bit about the spiritual and psychological dimensions of King’s economic philosophy and organizing.

BRANDON TERRY: Well, for King, the question of poverty and the question of economic inequality are both questions of dignity and democracy, and the questions of dignity because when you live without the adequate means to really enjoy the fair value of your basic rights, when you live in a society — and this is a really important point for King — when you live in a society of profound affluence, like the United States, and you live in severe poverty, it expresses a kind of contempt from your fellow citizens about your standing as an equal member of the polity.

So separate from the plain, material fact of hunger or health care, there’s this additional spiritual concern with the way in which living with nothing, living on a lonely island amidst an ocean of prosperity, as he would put it, diminishes your dignity.

then another piece — this is bridging of the dignity and democracy question — is that when people don’t have a say in the core, vital interest of their life, when they have no decision-making power over the processes which determine how their life is going to go, that too is a diminishment of their dignity. And King, who was operating in a long tradition of social democracy, wants to expand democratic practices to the broader economic realm.

Without expanding democracy into that economic realm, for King, we’re both making a mockery of democracy and we’re diminishing the dignity of citizens who live in search of a real standing as free and equal.

as somebody who spends a lot of my time in debates about economic policy, I think it is fair to say that the ends of economics are taken as the economy, typically. People hopefully shouldn’t starve. But a lot of debates about what we should do, even for the poor, become these recursive, well, how can they better participate in the economy and how are they going to be able to invest in themselves and how they’ll be economic opportunity for their children.

And the idea that the economy is subservient to the community, that the point of the economy is the community, that it should be measured— our policy should be measured by what they do for democratic participation, for the dignity of individuals, is pretty lost. If anything, I see it more now, on the post-liberal right, as people call it, than I even do among mainline Democrats.

it has fallen out of favor as a way to frame and think about these conversations.

BRANDON TERRY: Yeah, I think it’s rooted in some really complicated things. I think there’s a kind of liberal anxiety about speaking forthrightly about the fact that living in areas of severe, concentrated disadvantage and racial segregation that we call ghettos, diminishes the dignity of the people who live there.

That feels uncomfortable for people to say forthrightly, in the way that King would.

so we try to get around it by speaking about opportunity and the wealth gap and unemployment statistics. But really what people are feeling is an existential assault on dignity.

one way to read that book is to say that she’s telling a tragic story about the loss of a particular ideal that guided great society politics. And that’s the principle of maximum feasible participation.

That was a really social-democratic idea, this idea that, well, we need to empower all sorts of people to participate in policy making and democratic deliberation, and that part of where people will find self-respect and dignity is through engagement in politics and their community

I think it gets to something that is very present, towards the end of King’s life, which is his sense that there is something important for the civil rights movement in the labor movement. And unions, on some level, they are mechanisms of democracy. One of the most important functions they have is workplace democracy

King is, in this tradition, in many ways inspired by a mentor of his. And one of the most important figures in American history but one of the most severely neglected was A. Philip Randolph, the great labor leader, former organizer of the Pullman Porters, the architect of both the March on Washington that gets canceled, which was going to target the Roosevelt administration during World War II, and the 1963 famous March on Washington for Jobs and Freedom.

they’ve got a certain set of commitments. So one is the idea that because most African Americans are working class or poor, anything that advances the interests of working-class people and their ability to exercise democratic control over the economy is going to advance the interests of African Americans.

for King labor unions are also, as you described, important laboratories of democracy. So they’re one of the few places where people from all walks of life can get together, deliberate about strategy, deliberate about social ends, social goods, put money behind things that they value, that aren’t only their own material interest.

today, of course, there’s this ongoing — always is this ongoing argument — of should you have race-based politics or is that unusable, doesn’t work, creates too much backlash? Or you should have class-based politics that are looking for commonalities, and because you’ve had so much economic disadvantage for Black Americans, that’ll work through the mechanism of class just fine.

BRANDON TERRY: So King often invokes the philosopher Hegel, because he’s constantly describing his mode of thinking as a dialectical one, where he’s trying to reconcile seeming opposites and produce a new synthesis, which helps you transcend certain intractable problems.

Now as a reading of Hegel, that has much to be desired. But as a description of Martin Luther King’s thought, I think that’s always a good way to understand what he’s up to. And so I think what he’s always trying to do is transcend that opposition.

there’s a way in which we sometimes will say class-based politics works to lift African Americans because they’re disproportionately poor. And what’s tricky about that is that it doesn’t really theorize what to do about the African American middle class and the African American elite.

So a thing that King was thinking a lot about when he wrote “Stride Toward Freedom” and the Montgomery bus boycott, is there are areas where racial solidarity is going to be really effective and probably indispensable.

where questions of anti-Black racism emerge, where questions of racial humiliation, stigma that really affects the larger group, things that all Black people feel vulnerable to, those are going to be areas — like the segregation laws on the buses — those are going to be areas where you actually can generate a lot of racial solidarity and do a lot of important work with it, especially as a defensive posture.

When you start to get into questions of political economy, however, you have to be careful because the appeal of racial solidarity can actually obscure the fact that Black people don’t all share the same material interest in lots of ways.

King’s primary principle always is, is that he’s dedicated to the group that William Julius Wilson called the truly disadvantaged, the least of these, that at the end of the day, he’s going to give everything to the people who are in the most desperate situation, the poor. And that’s going to guide his politics.

where that is enabled by a race-based solidarity, so in questions of policing, perhaps, or questions of social stigma and media discourse, that’s where he’ll turn. But in other cases, I think he’d really be trying to experiment with a form of politics that empowers the poor to take leadership on their ow

How does being more aware of the distinctions he drew and the decisions he made help you look at some of the paths we should be walking down today and are not, in these conversations, or are walking down and shouldn’t be?

n order for us to understand why so many African Americans are located in the realm of the most disadvantaged, in the strata of the most disadvantaged, you have to understand the history of racial domination in this country. You have to understand the persistence of racial discrimination, especially in labor markets. And you have to understand the ways that racial ideology allows us to obscure the nature of our economy.

So the most classic example is that structural unemployment gets reframed, in part by racism, as questions of laziness or pathology or criminality instead of as a feature of the economy as such. So King always talks about the critique of racism as part of the diagnosis of the disease in order to cure it.

So even in the privileging the least well off and being concerned with poor people of all races, he wants to say that the critique of racism helps us see through the kinds of blindnesses that obscure the nature of our economy and the commonalities across race and the things that we need to address the questions of economic justice precisely

The second thing is that, in his critique of Black power, one of the things he says is that he worries that Black power gives priority to the question of race in a way that confuses our analysis of social reality. So what does he mean by that?

if you think that all Black disadvantage is primarily about anti-Black racism, you can start to miss the fact that there are broader economic dislocations that need to be addressed, that there are structural features of the American constitutional order, the ways in which municipal boundaries are structured, ways that funding decisions are made, that aren’t primarily driven by racial animus, that need to be addressed.

You can lose sight of those things and start to think that the real battle is in something like a totality of anti-Black racial ideology that can be battled in Hollywood movies and comic books and school curricula and legislation and political rhetoric

it’s not to say that those things don’t exist. It’s just to say that there’s a confusion about what’s going to make the biggest impact in improving the life circumstances of the least well off.

King really calls us to constantly be very precise about what the causal mechanisms are for Black disadvantage and to not be confused by the fact that there’s discrimination and injustice and cruelty in these other realms but which might not have as much causal impact as some of these other things.

King was very adamant that Black pride, that a concern with representation, that thinking in expansive ways about how do you affirm the somebodiness of Black youth, that those things are really, really important and that they’re not to be dismissed.

So it is a question of justice if people in Hollywood just constantly demean or diminish the talent of nonwhite actors. That is a question of justice. It’s just that we have to be honest about what the import of those struggles will be for the broader group. And the only way we can do that is by being attentive to the class differences within the group.

there’s a way in which — and King diagnoses this very incisively — there’s a way in which some genres of Black nationalism are so pessimistic about the possibility for multiracial democracy in the United States, for any kind of Black flourishing in the United States that they essentially foreclose real interest in political organizing and social movements

But the energy they still managed to generate — the outrage, the sentiment, the sociality — they find their outlet, instead, in a practice of humiliation, counter humiliation. So that there may not be hope that we can actually change the country, but at the very least, we can enjoy a feeling of retaliation, a kind of self-respecting sense of resistance, by engaging in a practice of trying to humiliate our opponents in the public spher

there’s a titillation to that. There’s a catharsis in watching someone — at that point, it would have been called stick it to whitey. Now it would be stick it to the libs or own the libs.

this is a significant amount of people that could cause real damage in the places where they don’t face many countervailing forms of power. And they can exercise a much more toxic impact on the broader state of American politics in a time where the media environment is way more fragmented

I see those elements. And I think that we need more people operating, in the kind of mode that King did, in his critique of Black power, to try to turn people away from their understandable feelings of hostility and resentment, toward more productive forms of political engagement.

the word, “emotion,” which is a neglected part of politics, maybe of King’s thought in particular is that he understood — I think he understood part of the goal of politics and political action as creating a particular structure of political emotion.

, what structure of emotion, of political emotion, we’re actually living in.

BRANDON TERRY: My mentor and friend, Karuna Mantena, at Columbia, political theorist, a brilliant political theorist working on a book on Gandhi — I learned this from her, thinking a lot about how nonviolence is a kind of realism, in part because it doesn’t engage in of fiction that politics is operating on, in the model of rational discussion. It takes very, very, very seriously the problem of emotion.

for King, thinking about the history of racial oppression in America, they’re key emotions that you have to think about. One of the most important ones is fear

If that fear is a longstanding, deeply-structuring feature of American culture and political life, if it’s something that animates our comedy movies, our stand-up routines, our political discourse, you can’t operate as if it’s not there. You have to do things that will somehow disarm, disrupt, dispel those fears, in order to make progress on the political questions you want to pursue. That was one of King’s deepest, deepest commitments.

He’s thinking a lot about anger, which we’ve talked at great length about. And one of the disappointments I’ve had with radical politics in the present, as sympathetic as I am to most of the aims, is that I just don’t think the emotion question has been adequately considered

people often defend their politics as like, King was unpopular. And the things we’re saying are unpopular. So we’re operating in that tradition.

it’s not enough to just say, I’ve started a conversation, I’ve provoked something toxic in the culture. He’s not trying to do that, necessarily. He’s trying to elicit reactions that bring forward certain emotions but not let those emotions unravel the society itself. He’s trying to channel them into other forms of political affect that are much more congenial to reconciliation and justice.

what we’ve unfortunately ended up with is that the sophistication of mobilization strategists, the depth of the polarization, has made anger the principal affect of American politics at this moment.

a King-inspired political philosophy, both at the state level and the activist level, has to do, is think about how do we transform the recalcitrant nature of today’s political anger and channel it into forms of constructive politics that might point toward a more just future and that might dissolve the forms of anger that are illegitimate and ill founded, in part, by doing the kind of work sometimes described as a moral jujitsu, turning those affects against themselves, in part, to try to transform them into something different.

maybe it’ll be easier to use myself as an example, here.

When I started out in blogging and political writing and journalism, particularly blogging, I think I thought a lot about politics in terms of winning and losing, and in my corner of it, winning and losing intellectually, that I was involved in political arguments, and arguments could be won or lost in front of some kind of audience.

One is having been in a lot of arguments. And I think I’m a reasonably good arguer. And so I’ve done, by my own likes, well, and then noticed it didn’t have it all the effect I wanted it to have, which is, if anything, it usually — if you really beat somebody in an argument and they feel humiliated, they go further into views they already held

And two things have begun to corrode, for me, that sense

so you lose by winning.

then the second is, particularly in the Trump era, the sense that if you met something awful with an equal and opposite energetic force, that in some weird way, you just added energy to what was now an awful system and conversation.

What do you do to not create a sense that this is a right conversation to be having? And I don’t the answers to it. And I’m not saying like I’ve ascended to some higher plane and don’t argue or any of that. I have all the same intuitions and senses I’ve always had.

that’s why I find King so interesting and challenging in this way, because it’s just really, really, really different to ask the question, how do I reshape the emotional politics and the emotional structure of myself, of the people I’m in conflict with and then of the people who are bystanders or watchers of that conflict, for the better

It’s just a really different goal to be targeting, and just unimaginably harder than, can I come up with an argument that I think is a winning argument.

I think you see it — when he’s assassinated, the leading figures of the Black-Power generation, they’re heartbroken. They mourn his loss. They grieve for him, in part because — and you can read any of these memoirs, particularly Stokely Carmichael’s — they felt like he never — that even when he disagreed with them, he loved them, and not just because they were friendly, but because he loved in the sense that he always invoked, of agape love, that he wanted goodwill for them, and that his arguments weren’t from a place of trying to humiliate them or embarrass them or expose them as ridiculous.

He wanted to affirm their right to make the arguments they were making, to affirm their intelligence and judgment and to enter into their mind, to try to reconstruct a position with sympathy, but then show why it falls short for the sake of goals that he was forthright about, about justice, about reconciliation, about love

we are in a moment of extraordinary cynicism. And cynicism can take advantage of your intellectual honesty, your practice of agape love. But I think that’s in the short term.

In my better moments, I’m of the view that the only way to start to turn the tide against the cynicism that has so corroded and corrupted our political culture is to try to have these demonstrations of humility and authenticity that cause us to put ourselves at some risk, the way that King did

So always our final question: What are three books you would recommend to the audience? And if I can put one spin on that, you mentioned the many books King wrote. If people want to start with one thing he actually wrote to read, one book, which one should they start with?

I think you get the best sense of his mature thought from his 1967 book, “Where Do We Go From Here: Chaos or Community,” which is still our question. So I would definitely recommend that. I also really love “A Trumpet of Conscience,” his Canadian Broadcasting Corporation lectures that were published posthumously.

I really strongly recommend Peniel Joseph’s, “The Sword and the Shield.” It’s a dual biography of Martin Luther King and Malcolm X. I reviewed it for The New York Review of Books and think really highly of it. It’s a great meditation on the ways they influenced each other. And it gives you a good sense of the broader intellectual milieu of the period.

I also really like Jeanne Theoharis’s “A More Beautiful and Terrible History.” I think for people coming to the study of the civil rights movement for the first time are kind of curious about why some of the things that I’ve said don’t sound familiar to them. She writes, in a really accessible and intelligent way, about some of the myths, that structure, how that history is taught and popularly conveyed. We have a lot of agreements there.

And then a where do we go from here question, I want to recommend my colleague, Tommie Shelby’s book, “Dark Ghettos,” which is a King-inspired philosophical reflection on the deep structure of ghetto poverty and what it requires of us, as a society, to do to redress it. It’s a book that’s very demanding on how far we’ve fallen short and questions of justice that pertain to the kind of neighborhoods that we grew up in and around.

— Russia and China “possess precision-strike capabilities, integrated air defenses, cruise and ballistic missiles, advanced cyberwarfare and anti-satellite capabilities.”

— “If the United States had to fight Russia in a Baltic contingency or China in a war over Taiwan . . . Americans could face a decisive military defeat.”

“Air superiority, which the United States has taken for granted since World War II, is no longer assured. And, without control of the skies, U.S. ships and soldiers would be [highly] vulnerable.”

The slippage in our military power has at least three causes, only two of which we can influence.

The first is other countries’ decisions to beef up their militaries; we can’t change that. The second is the shifting nature of warfare, with the rise of cyberwarfare and other new technologies (communications satellites and the like). We can do better here by addressing the third cause: unwise cuts in defense spending.

The time has long passed since the Pentagon was the driving force behind the federal budget. In 1960, defense was 52 percent of federal outlays and 9 percent of overall economic activity (gross domestic product). In 2017, the comparable figures were 15 percent of outlays and 3 percent of GDP.

In truth, military spending is in a quiet competition with the American welfare state

he Pentagon is losing badly. Welfare programs have vast constituencies of voters. Defense has fewer. Politicians straddle the conflict. They vote for welfare while insisting that the U.S. military is still the world’s most powerful. This rationalizes inaction on defense but conveniently forgets that the military’s margin of superiority has dramatically shriveled

It’s hard to miss the parallels with the period before World War II, when England, France and the United States allowed Adolf Hitler to rearm Germany, altering the global balance of power. The delusional complacency recalls John F. Kennedy’s book, “Why England Slept.”

This is not a call for war. It is a call for stopping many self-inflicted wounds. We need to stop underfunding the military, especially on research and cyberwarfare, even if that means less welfare. We need to keep our commitments — Trump’s abrupt withdrawal from Syria devalues our word. And we need to repair our alliances.

War is changing, and we need to change with it. Otherwise, we may drift into a large war impossible to win

Observing the strange calm of the Italian public amid the growing international tension, a young Italian officer tells Origo: “‘Look what Fascism has done for our people! … Compare their calm with the feverish tension in France and England!’ But it isn’t exactly calm. It is a mixture of passive fatalism, and of a genuine faith in their leader: the fruits of 15 years of being taught not to think. It is certainly not a readiness for war, but merely a blind belief that, ‘somehow,’ it won’t happen.”

A few days later, Origo describes the scene at a dinner in Rome as the wealthy, well-connected guests await the arrival of Mussolini’s son-in-law, Italy’s foreign minister Galeazzo Ciano, while Mussolini is trying to broker a peace plan. “When at last he arrived,” Origo writes, “he was beaming. ‘You can set your minds at rest,’ he said. ‘France and England have accepted the Duce’s proposals. … So go to bed tonight with your minds at rest!’ The guests followed his advice, and woke the next morning to the news of the invasion of Poland! Neither the Duce nor his son-in-law were told of it until two hours before the event.”

The radio, which the Fascist regime used with great skill, plays a large role in Origo’s account, and it is hard not to see some parallels with our current situation, with its constant claims of “fake news.” “The ultimate result of unceasing propaganda has now been to cancel out the effect of all news alike,” Origo writes. “One man said to me, ‘The radio has made fools of us all.’”

the day before Mussolini’s official declaration of war, Origo poses a question that seems deeply important in this time of resurgent nationalism: “Is it possible to move a country to war, against its historical traditions, against the natural instincts and character of the majority of its inhabitants, and very possibly against its own interests? Apparently it is possible.”

The United States is in Syria mainly because of ISIS.

Iran is in Syria to protect the Assad regime, and also to use its proxies to menace its archenemy Israel from a neighboring country.

European countries like France and Britain are also in Syria because of ISIS. These countries’ policies have hewed largely to those of the United States

Russia is in Syria to protect the Assad regime from rebels it sees as terrorists, and project influence in the Middle East. Its military intervention in September 2015 ensured Assad would not only reverse his losses, but regain much of Syria. America’s scattershot approach to Syrian policy helped, as did the metastatic spread of ISIS that created a common enemy for both the pro- and anti-Assad camps.  

Prior to the rise of ISIS in 2014, the United States generally sought to contain the conflict, as efforts at international diplomacy failed to resolve it. The Obama administration advocated for Assad to step aside, but was reluctant to send weapons or funds to the rebels opposing him, out of fear that they would fall into the hands of Islamists and radical jihadists among them. In 2012, Obama also famously set a “red line” regarding chemical weapons, saying that their use would change his calculus on U.S. strategy there. But when Assad used sarin gas on civilians in 2013, Obama opted, instead of using force, for an agreement with Russia to destroy Assad’s stockpiles of chemical weapons. The U.S. started bombing Syria for the first time a year later, hitting not regime targets but targets associated with ISIS. It has continued bombing ever since.President Trump recently said the U.S. would leave Syria “very soon”—even as his military advisers were planning to send additional troops. By the time he spoke, the U.S. presence in the country had grown to some 2,000 troops; news reports say Trump wants them out within six months.Then came the suspected chemical attack of last weekend, to which Trump retaliated with strikes against the regime, as he did to a similar attack last year. This means the United States has once again expanded its mission beyond counterterrorism.

Saudi Arabia is in Syria—primarily by financing the rebellion—to oppose Iran.

Israel is in Syria to oppose Iran. For years, its border with Syria was its quietest frontier—despite its poor relationship with Assad and his father, Hafez al-Assad. But Israel has watched Iran’s growing influence there with alarm.

Turkey is in Syria because of the Kurds.

Once it was clear to Charles that British terms were nonnegotiable, then the Bourbon Family Compact of 1761, a mutual-defense treaty with France, was a piece of realpolitik, signed by the “Anglophile” Ricardo Wall.

The consequence of such an alliance was involvement in the Seven Years’ War—too late to save France.

The Treaty of Paris (1763) concluded the Seven Years’ War and destroyed France as an American power.

The Family Compact was therefore an immediate military failure, and it was only the revolt of the North American colonies against Britain that enabled Spain to recover the ground it had lost; the successful alliance with France to aid the colonists resulted in the Treaty of Versailles (1783), which gave back Sacramento, the two Floridas, and Minorca.

In 1788 Charles III, who had been the “nerve” of reform in the sense that he loyally supported able ministers, was succeeded by his son, Charles IV, a weak, amiable man dominated by a lascivious wife, María Luisa.

The volume of Spanish goods in the American trade increased 10-fold in 10 years, prompting British concern at the Spanish revival.

The main attack of the regalists fell on the Jesuit order.

The question arises of the extent to which the policies of Charles III resulted from the acceptance by his servants of the precepts of the Enlightenment.

When the French Revolution exposed the dangers of progressive thought, the traditionalist cause was immensely strengthened, and the Inquisition appeared to the crown itself to be a useful instrument to control the spread of dangerous ideas

The problems of imperial defense were thus temporarily solved by British weakness after 1765. The positive side of Charles III’s imperial policy was an attempt to create an efficiently administered colonial empire that would provide the crown with increased revenues and with a closed market for the exports of an expanding Spanish economy, a program known as the “Bourbon Reforms.”

the French revolutionary and Napoleonic wars put unbearable pressures on a weak power. Reform was now dangerous. Neutrality was impossible; alliance with either France or the anti-revolutionary coalitions engineered by Britain proved equally disastrous

Spain had no alternative but to declare war on France after the execution of Louis XVI in 1793. The war was popular but disastrous; in 1794 the French armies invaded Spain, taking Bilbao, San Sebastián (Donostia–San Sebastián), and Figueres (Figueras).

Napoleon had lost all faith in Godoy and Spain as an ally; the “dirty intrigues” of Ferdinand, prince of Asturias and heir to the throne, against his father and Godoy led Napoleon to consider drastic intervention in Spanish affairs

compelled the abdication of Charles IV and the dismissal of Godoy. Napoleon summoned both the old king and Ferdinand VII to Bayonne, where both were compelled to abdicate. The Spanish throne was then offered to Joseph Bonaparte, Napoleon’s brother.

he has shut down almost the entire independent media, threatened journalists with up to 15 years in jail if they do not parrot official falsehoods, and had anti-war protesters arrested in their thousands.

Having failed to win a quick victory, Russia is trying to sow panic by starving Ukrainian cities and pounding them blindly.

If Mr Putin is committing war crimes against the fellow Slavs he eulogised in his writings, he is ready to inflict slaughter at home.

even if the war drags on for months, it is hard to see Mr Putin as the victor.

Mr Putin’s puppet could not rule without an occupation, but Russia does not have the money or the troops to garrison even half of Ukraine.