Having written before in this space about venturesome Americans and their actions on the international stage, I am moved to return to the subject. Some new books—Karen Paget’s Patriotic Betrayal: The Inside Story of the CIA’s Secret Campaign to Enroll American Students in the Crusade Against Communism, Gregg Herken’s The Georgetown Set: Friends and Rivals in Cold War Washington, and Richard Norton Smith’s new biography of Nelson Rockefeller—yield insight into the “global meliorism” that has defined American policy for a long time and the American character for even longer. What they also do is offer a picture of the genesis of the national security establishment that we know today.
This next episode of Liberty Law Talk is a discussion with author and professor Grant Havers on his conservative critique of Leo Strauss. Many conservatives hold Strauss in high regard as a thinker who shaped their intellectual commitments. Havers discusses the question: what's so conservative about Strauss' philosophy? Havers' recent book Leo Strauss and Anglo-American Democracy: A Conservative Critique contends that Strauss was a liberal Cold War warrior who most wanted to defend the foundational principles of British and American democracy. Going to the heart of Strauss' philosophical principles and his grounding of modern constitutional liberty in classical Greek political thought,…
Our Ruling class is at odds about how to respond to the Middle East warring factions’ threats and blandishments because it has forgotten US foreign policy’s basic principle – we are on America’s side – and never learned what justifies departure from that principle, namely war.
John Quincy Adams best stated the principle. America, he said, “is the well-wisher to the freedom and independence of all. She is the champion and vindicator only of her own. She will recommend the general cause, by the countenance of her voice, and the benignant sympathy of her example. She well knows that by once enlisting under other banners than her own, were they even the banners of foreign independence, she would involve herself, beyond the power of extrication, in all the wars of interest and intrigue, of individual avarice, envy, and ambition, which assume the colors and usurp the standard of freedom.” When foreigners war amongst themselves, we Americans must take neither side. If and when we do, we make their wars our own. Then we must deal with the consequences according to the logic of war.
Of the riotous 1960s, it has been said, if you can remember them, you weren’t there. The same cannot be said of the several ensuing, more sober decades, especially if you were at all well disposed to the free market and limited government. For it was during the twentieth century’s final quarter that these ideals staged a dramatic comeback, after a long period of eclipse in America during which there had been ever-increasing governmental regulation of the economy and dispensation of welfare.
That resurgence of free-market ideas was capped off towards the century’s end by the spectacular triumph of American capitalism over Soviet communism. Increasing numbers swiftly began to learn to stand on their own feet economically-speaking and to accept that, in the words of one of capitalism’s most exuberant champions, there is no such thing as a free lunch. Rounding off the apparent victory of free-market ideals over collectivism was the major retrenchment of public welfare in America achieved through the 1996 Welfare Reform Act.
The next Liberty Law Talk podcast is a conversation with historian Richard Gamble of Hillsdale College on his challenging new book, In Search of the City on a Hill: The Making and Unmaking of an American Myth. Gamble provides a definitive intellectual history of this metaphor, now etched, albeit in symbolic new form, in America's national self-definition by Presidents John F. Kennedy and Ronald Reagan. Gamble observes that before the imperatives of the Cold War and the need for powerfully stated arguments for American political purpose, the metaphor "City on a Hill" existed in the Gospel of Matthew's Sermon on…