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    Russian Military Strategy

    April 22, 2026 by Will Morrisey

    Gudrun Persson: Russian Military Thought: The Evolution of Strategy Since the Crimean War. Washington: Georgetown University Press, 2025.

     

    Russia’s long borders, most without natural barriers to protect its cities, requires military planning that is not only careful but well integrated into whatever regime prevails in the state. For this reason, “the Russian view of strategy is broader and more encompassing than recognized in the West,” whose rulers tend to ‘compartmentalize’ military strategy, political strategy, and economic strategy. Indeed, “an inclination to holism is characteristic throughout the Russian intellectual tradition in literature, religious philosophy and the sciences.” Persson wisely attempts to understand Russian thinkers as they have understood themselves, never imposing analytical ‘frameworks’ alien to Russia. 

    Modern Russian military thought originated in the eighteenth century with Czar Peter the Great, Petr Aleksandrovich Rumiantsev, and Alexandrovich Suvorov. Even before that, however, “when Russia consisted of little but Muscovy, the army was an integral part of the state and the ruling elites.” The flat steppes of that region lent themselves to raids and counterraids, many of them defensive responses to intruders. To expand, the regime needed to enforce strict loyalty, made possible by the close association of civilian and military officers, all drawn from the aristocracy. By the middle of the sixteenth century, Russia confronted the principal political/military powers of northern and central Europe: Sweden (‘The Hammer of Europe,’ as it was then known) and the Polish-Lithuanian Commonwealth. Muscovy was successful, doubling its size in the seventeenth century. By the time Peter declared his country an empire, he had transformed Russia into a modern, centralized state featuring an efficient standing army and navy coordinated with its diplomatic corps. As an enthusiast of the Enlightenment, Peter established military councils that met sometimes as often as twenty times a year to debate strategy; Czar Peter adjudicated, and his decision became Russia’s authoritative military doctrine. Previously, education in Russia was the exclusive domain of Orthodox Christian priests; Peter founded a system of military school teaching mathematics, navigation, artillery and engineering. His formidable successor, Catherine the Great, founded a comprehensive system of primary and secondary education which could prepare Russian youth for careers in these technical fields. During her eighteenth century, “Russia was almost constantly in a state of war,” fighting Sweden, Persia, the Ottoman Empire, the Tatars of Crimea (a country it incorporated into the empire in 1783), Poland, and revolutionary France. It was under Catherine that Rumiantsev wrote Customs of Military Service, setting down organizational practices, and Thought, a memorandum successfully arguing for increased military funding, “given the territorial expansion of the empire.” He was careful to emphasize that Russia’s unique geopolitical characteristics (including its “wicked neighborhood”) meant that its military officers could learn from foreign strategists but implement only those practices fit for Russia. Conversely, Russian strategists needed to understand their many enemies not by Russian standards but “by working out what we might do if we were in his place” (emphasis added). 

    Responding to Russia’s geographic vulnerability within the armature of a modern state, these strategists emphasized offensive military operations, departing from Muscovy’s defensive stance. Whether predominantly offensive or defensive, Russia’s wars have been numerous. In the centuries between 1500 and 1900, it was at war for 353 years. At the end of this period, the head of the General Staff Academy pointed to Russia’s defeat of Napoleon, saving not only itself but Prussia and Austria, as the army’s premier achievement, while observing that “war was always and throughout all times been, spontaneously and consciously, a sacred, great, an important act in the life of the state,” fought under the principles, “Faith, Czar, and Fatherland”—religion, regime, and state, fully coordinated. Rumiantsev’s contemporary, General Suzorov, emphasized “speed, assessment, attack.” Given the vast Russian peasantry and its small aristocratic officer corps, both of these classes needed to be well understood in order for their command-and-obey relationship to succeed. To do so, he appealed to the shared sentiment of patriotic pride, formulating the chant: “Subordination, Exercise, Obedience, Education, Discipline, Military Order, Cleanliness, Health, Neatness, Sobriety, Courage, Bravery, Victory! Glory! Glory! Glory!” His relentlessly offensive strategy (retreat, he thought, was equal to weakness) comported well with his spiritedness.

    The following century found its major strategist in Nikolai V. Medem, the first professor of strategy at the Imperial Military Academy. In his An Overview of the Most Famous Rules and Systems of Strategy, he described the thought of such important Western strategic thinkers as Jomini, Frederick II, and Clausewitz. Against Jomini and with Clausewitz, he insisted that there can be no “immutable laws in strategy that can guide the actions of the commander in war,” but that ever-changing circumstances must be observed and respected. In chess, learning the rules doesn’t make you much of a chess player. A strategist, he wrote, must have “the knowledge of the characteristics of all strategic elements and means,” perform “the assessment of their mutual influence.” and study “the importance of each individual element in relation to the actual military actions.” Persson cites this as a characteristic example of the “holistic view of strategy” that “has remained one of the constants of Russian strategic thought” to this day.

    The Crimean War (1852-1856) ended or at least interrupted the peaceful decades following the Napoleonic Wars. After Crimea, Europeans followed Prussia’s policy of universal military conscription; Russia took its time, finally introducing it in 1874. The democratization of war was complemented with important technological innovations in weapons, which could be mass-produced for mass armies as industrial economies replaced agrarian ones. Historicism and positivism dominated philosophic thought. As a result, “the study of military science became more systematic and professionalized.” The need to coordinate such technologies as steam railways, telegraphs, and the rifled muskets and cannons that enabled militaries to strike one another at greater distances, coupled with the further need to coordinate technology with the training of mass armies and with building up industrial production, made military planning more complex than ever. A better-educated, professionalized officer class was now indispensable. All of this required substantial increases in funding, which meant that economic prosperity more than ever became a precondition of military survival and victory.

    The geopolitical event of the century was German unification under Prussian auspices. This ruined French hegemony on the continent, as seen in the Franco-Prussian War (1870-1871), which closely followed Prussia’s defeat of Austria, its sole possible competitor for dominance among the German states. Prussia’s king was proclaimed emperor of Germany as William I. Excluded from Germany, Austria sought to counterbalance its neighbor by forming the Austro-Hungarian Empire, a dual monarchy. Italy finally realized Machiavelli’s envisioned structure, its several states uniting in one nation-state in 1870. 

    In Russia, Czar Alexander II foresaw the need for much larger armies, which is why he emancipated the serfs in 1861, thereby more closely attaching them to what they could now think of as their country. That was also the year that Dmitri Alekseevich Miliutin assumed the duties of War Minister. As Tocqueville had observed some two decades earlier, ‘democracy’ understood as civil-social equality could flourish as readily under a monarchic regime as under a republic. Miliutin affirmed “the unity and integrity of the state” and the “equality of all its members” under the czar. For Russia to thrive, he continued, it must “cast away all outdated, outlived privileges” and “take leave, once and for all, of the rights of one social group over another”; again as per Tocqueville, no aristocracy or oligarchy must stand between the monarch and his people. With respect to educating the officers, Miliutin followed with schools that reward talent, not ‘birth.’ And he instituted mandatory literacy classes in literacy for the common soldiers, who would read books and listen to speeches extolling Russian nationality. 

    Largely blocked from expansion in Europe, whose statesmen had advanced more rapidly into modernity, Russians instead sought territory in Central Asia, seizing Turkistan, Chimkent, Tashkent, and Samarkand in the 1860s, adding several khanates in the following decade. Perssons ascribes these moves to a desire for “defensible borders,” not the quest for raw materials or imperial ambition as such. One important War Ministry document identified a Western Europe full of enemies, Prussia-ruled Germany being the most dangerous. Russian strategists worried three possible hostile coalitions: Austria and Germany; Austria, Germany, Turkey, and Sweden; Austria, Turkey, France, Italy, England. Russia, they feared, had no reliable allies.

    The head of the Military-Scientific Committee of the Russian army, Nikolai Obruchev, authored Considerations on the Defense of Russia, which Perssons describes as “the basis for all of the war plans up to 1909.” Obruchev understood that regime differences among states may lead to war; no longer would wars be based on “personal quarrels among the European sovereigns,” as they had been when rival monarchist dynasts faced one another, hungering for territory or eager to avenge some perceived slight. Further, “the transition from war to peace had become instantaneous,” given modern technologies. At the time, Russia ruled Poland, and Obruchev wanted that substantial territory as a geopolitical buffer in the west; in his judgment, “the position on the Vistula was the only really good one from which to mount an offensive.” (Having stayed in a hotel overlooking that river on the outskirts of Krakow, a hotel occupied by Nazi officers during the Second World War, I can attest that the view is indeed good, and not only in an esthetic sense. One enjoys what’s called a ‘commanding’ view of things.) Obruchev foresaw that a future European war “would take place on Polish territory,” and he planned preemptive attacks on Austria and Germany from there, if war seemed imminent. This strategy in turn made Russian strategists particularly concerned about rising nationalist and therefore anti-imperialist sentiments among European nations, very much including Poland. The unification of the Germanies was the most alarming example. For its part, Russia might be unified around its army.

    Professor of strategy at the General Staff Academy Genrikh Leer, who eventually served as commandant of the Academy in the 1890s, also advocated a tight ‘fit’ between the regime and the armed forces, calling the military system “a reflection of the political system.” Again, Prussia and the new Germany it had organized and now dominated was the example. War, Leer wrote, is “the political bayonet” which “finally determines the most important political issues.” Complementarily, the regime is likely to influence or even determine “the kinds of war” a state will conduct. In this, Leer adopted Montesquieu’s tripartite classification of regimes. He observed that despotic (as distinguished from constitutional) monarchies will likely prosecute offensive wars, whereas democracies (he was thinking of ancient Athens) incline toward defensive wars. Monarchies—centralized states with monarchic regimes animated by the rule of law—can and will conduct both offensive and defensive wars. The overall civil-social democratization of modernity, now common to all three regimes, as Tocqueville had observed, meant that militaries could no longer rely on small professional armies; mass armies in which officers enjoyed the trust of their soldiers beneath them and the civilian authorities above them were not the order of the day, and of course the General Staff Academy was exactly the kind of educational institution designed to improve both the technical competence and the morale of the military.

    With these strategic elements in hand, Russia could continue to keep its West European rivals at bay while serving as Europe’s defender against incursions from Asia. Leer pointed to Peter I as the founder of this policy, emphasizing military history as a principal component of his educational curriculum. “Leer is described as the founder of the ‘critical-historical’ school in Russian military thought,” a school which searched “for eternal rules of warfare by choosing appropriate examples from military history.” Among these “laws” were the claim that war is natural, “a part of human life”; that war is obviously destructive but also civilizing (as seen, for example, in Rome’s conquests); and that military strategy has moral, material, and political elements, which must be coordinated in order for a military campaign to succeed. 

    Leer found a critic among his colleagues in Mikhail Dragomirov, who denied that military science could really exist. Such a science, he wrote, “is as unthinkable as a science of poetry, art, and music.” Students of military history should look at past battles not as phenomena that can be reduced to a science but rather “just as a painter or a composer studies masterpieces—not to copy them, but to be inspired by them.” Theory is too general for actual use, and the events chronicled by historians can be mined for ‘proofs’ of any theory: which example “to pick is the choice of the one picking.” Chance played too great a part in any battle, let alone any war, to enable a commander to rely on some scientific theory. This notwithstanding, Dragomirov did concur with Leer’s judgment that war is natural, “arguing against Tolstoy’s pacifist views on war”. For Russia, given its geopolitical circumstance, it must seem so. Therefore, Dragomirov advocated a policy whereby common soldiers would be trained only in those skills they need to fight effectively; at the same time, in a nod to civil-social democratization, he insisted that officers treat the men with respect. Consistent with these points, he recommended training in the use of the bayonet, “not because firing is not important but because the bayonet attack require more psychological strength, which is more difficult to train and take longer to acquire.” His geopolitical stance, resembled Leer’s: that Russia should guard against incursions from Asia while disagreeing with Czar Nicholas II’s push into the Far East, which led to the collision with Japan. The 1905 Japanese defeat of Russian forces, “a blow to Russia’s international prestige,” confirmed the prudence of his worries about military overextension. 

    World War I saw not only the defeat of Russia’s military but the collapse of the monarchic regime, resulting in a civil war won by the Bolsheviks, who established the Red Army in January 1918 under the leadership of Leon Trotsky. That army supported the regime, “not only on the battlefield” but with “agitation, propaganda, and literacy campaigns”—Trotsky being something of a littérateur, himself. Trotsky went so far as to assert that “our state orientation has long been formed by Marxist methodology and there is no need to form it again in the bosom of them military administration.” Among the important Soviet military strategist in this first decade of the regime was Andrei Snesarev. Snesarev understood the dictatorship of the proletariat as ‘totalitarian’—to take the word coined by Communism’s enemy-twin, Benito Mussolini, who used it to describe Italian Fascism. “Wars in the future, according to Snesarev, would become increasingly large-scale and ever more complex, requiring the entire effort of the state”; this would require the state “to prepare for war in peacetime, involving not only the army and soldier but also the entire population.” A reader of Hobbes, Spinoza, Locke, Rousseau, and Kant, Snesarev brought some philosophic heft to ‘totalitarian’ military strategy. 

    A non-Marxist, Aleksandr Svechin, was permitted to publish his thoughts on strategy up until 1938, when Stalin decided to have him executed. Svechin regarded political and military defense as “the most prudent for Russia,” writing that “war is not a cure for the internal diseases of the state but the most serious exam on the health of internal politics,” an exam he evidently was not entirely sure that Soviet Russia could pass. Nor could Russia’ geographic vastness protect it, as it had when Napoleon took Moscow, only to be beaten back by ‘General Winter.’ Modern technology “had rendered distances less significant.” “We are not wearing any geographic armor,” he warned; “our chests are open to blows” and “the enemy is not asleep.” This ran afoul of Stalin’s hopes, based upon the notion that a war against the USSR would be “a struggle against the proletarian revolution” first and foremost, a war whose outcome would be “determined by the real balance of international class forces,” not so much “territorial successes.” Those class forces were assumed to favor the great homeland of socialism, and so, instead of strengthening the military, Stalin conduced several purges against Red Army officers, beginning in the late 1920s and continuing into the late Thirties. “Almost the entire military intelligentsia was obliterated” for having failed to regard Communist Party operatives as the supremely sagacious strategists of the coming world revolution.

    Hitler, tyrannical heir to Bismarck’s unified Germany, made the Communists pay for their ideologically inspired folly before the Nazis themselves were driven back by forces led by some of the few survivors of the Stalinist depredations. After the Man of Steel’s welcome death, such strategists as Marshall Vasily Danielovich Sokolovsky and Admiral Sergei Georgiyevich Gorshkov attempted to reconcile Marxism-Leninism with military reality. War with the ‘capitalist’ and ‘imperialist’ Western regimes was inevitable. “Therefore,” as Persson nicely summarizes, “the ‘peace-loving’ Soviet Union was forced to take action in order to defend itself.” Such defense required preparation for the inevitable war, a defense that in turn would like require the innocent Communist regime to strike first—offense being the best defense, in accordance with longstanding Russian, not only Soviet, strategy. Nuclear weapons, though obviously devastating, didn’t change this mindset. According to Sokolovksy’s Soviet Military Strategy, published in 1962, Soviet policy aimed at a first strike aiming at the annihilation of both the enemy’s military forces and the ruin of his civil society. This world war between “two opposing social world systems” would inevitably (as per the Marxist-Leninist ‘laws of history’) end in victory for Communism, a victory guaranteed by the coming superiority of socialist economies over capitalist economies. Meanwhile, propaganda must be intensified at home and abroad, unifying Communists worldwide and disunifying the capitalist enemy. As Stalin had intoned, “It is impossible to defeat the foe without learning to hate him with all the forces of one’ soul,” and the post-Stalinist strategists continued his legacy in this regard; this was quite consistent with the regime’s aim at forming the ‘new Soviet man,’ animated by an ethos that comported with the regime of socialist collectivism. As a complement to this, “clearly, by the early 1960s Russia’s war planners were planning to destroy cities and bomb civilians using nuclear weapons in a future war” in an initial phase that would be followed by a ground invasion of Europe resulting in a swift military sweep through Europe that would “reach the English Channel within days.”

    Gorshkov’s naval strategy followed from these principles. “Soviet strategy considered submarines armed with nuclear missiles to be the main fighting weapon of the navy and vastly more effective than surface vessels.” It should be remarked that submarine-based missiles, necessarily smaller than most types of land-based missiles, are useful not so much against hardened military targets as they are against ‘soft’ targets: cities and their civilians. The ‘totalitarian’ regime prefers ‘total’ war. Gorshkov regarded his navy as one element supporting an overall military and political strategy. “Gorshkov’s naval principle for Soviet strategy would be ‘specific in form, socialist in content.'” With his fleet’s most important function (as he put it) “being actions against [enemy] land,” the Soviet navy “played a significant role in the local wars conducted by the imperialists,” making it “the state’s political weapon” against them. Gorshkov’s “vision was of an oceangoing fleet with the strategic task of conducting actions against enemy territory,” a vision that “has not always been understood in the West.”

    This comprehensive, Marxist-Leninist strategy may be seen in the writings of Nikolai Ogarkov, chief of the Soviet General Staff from 1977 to 1984. Two decades earlier, Soviet premier Nikita Khruschev had introduced his policy of “peaceful coexistence” with the Western democratic republics, a supposed “pause from the Marxist-Leninist dogma of the inevitability of a war between the socialist and capitalist camps.” As Persson knows, Lenin had first formulated the notion, a complement to his New Economic Policy on the domestic front. As in more or less all Communist policy, peaceful coexistence, eventually followed by “detente,” wasn’t quite what it seemed. “It did not mean peace.” Economic, political, and ideological warfare would continue, and as for the military substance of it, Ogarkov ascribed war to (of course) “the emergence of private property.” With “the spread of socialism in the world,” the “real and objective conditions to abolish war from social life” might well prevail, were it not for malignant Western imperialism. Warfare, and not only nonviolent warfare, could still be pursued, especially by supporting ‘anti-imperialist’ proxy wars in the impoverished ‘Third World.’ Nuclear war was the kind of war to be avoided, if possible. Ogarkov’s grand strategy consisted, in his words, of an assessment of “the degree of probability of future war and against which enemy; the character of that war and the way it would take the country and its armed forces; the goals and missions that could be assigned to the armed forces and what kind of armed forces are necessary to meet these goals”; and, finally, “the military programs that should be accomplished and the preparations needed by the army and the country for war” along with “the means with which the war should be conducted if it breaks out.” According to this Communist variant of “the Great Russian perspective,” “Russia had never attacked anyone” but “was forced by others to react, in spite of abundant historical evidence to the contrary.”

    “It was not until the mid- to late 1980s that Russian strategists drew on the lessons of World War II and seriously challenged the offensive strategy,” recently dressed up as defensive. After all, Soviet Russia had lost about 27 million lives during the war, roughly half of them soldiers. Nuclear war quite obviously would be worse, unless (somehow) the Soviets could contrive a first strike on U.S. missiles that would wipe out America’s second-strike arsenal—highly improbable, inasmuch as Americans had submarine-launched missiles, too. Accordingly, Ogarkov adjusted Soviet doctrine. As late as 1979, he had insisted that nuclear war “was winnable for the entire socialist camp, due to the “just missions of the war, the superior character of these societies, and their political systems,” but after the Reagan Administration jettisoned detente and began to augment its nuclear deterrent, he started writing about ‘no first use,’ suddenly deeming prevention of nuclear war both possible and necessary. 

    This avenue closed, Defense Minister Dmitri Federovich Ustinov pushed for more military spending, focusing on ground forces arrayed against NATO and against Afghanistan. His policy contributed to the financial crisis of the central state, which Premier Mikhail Gorbachev attempted to overcome by reducing the number of men under arms, signing a treaty limiting intermediate-range nuclear missiles, and rearranging troops in Europe in a defensive configuration. As is well known, this proved too little, too late; the empire collapsed and the regime changed—sort of. 

    Marxism-Leninism eschewed, Russian territory reduced by twenty-five percent, their borders well away from the coveted ports on the Baltic and Black seas, “the civilian and military leadership” nonetheless “maintained a continued consensus on relying on military power as “the basis for Russia’s status in the international arena.” By the 2010s, under the premiership of Vladimir Putin, “the offensive force posture had returned.” The no-first-use policy had been quietly dropped in the mid-1990s. With conventional forces, Putin seized Crimea under the pretext, as he put it, of “correcting historical injustices.” There were many more to correct: Kiev, Donetsk, Kharkov, Odessa, Kherson, and others were all the “historical territories” of Russia, deserving of retrieval by force. Russian policymakers gave up their line about American imperialism but substituted “NATO eastern expansion” and the “unipolar world” dominated by the United States. Expansion threatened regime change in Russia, a thought not to be countenanced. Foreign Minister Evgenii Primakov averred that “the use of force is the most efficient problem-solver if applied decisively and massively,” with negotiations useful only “as a cover for military action.” Although written in 2000, his doctrine anticipated the invasion of Ukraine, two decades later. 

    To get to that, however, military reform was necessary, as the campaign to wrest South Ossetia and Abkhazia from Georgia, though successful, exposed an unimpressive land invasion force. Russia undertook a transformation “from a conventional mobilization army to a permanently combat-ready force,” a transformation involving improvements to the command-and-control system, force structure, military education, and an arms buildup. But while Andrei Kokoshin, who has served in numerous high-level position in the Russian government and academia, emphasized the importance of “the assessment of oneself and of the most likely enemy” as the foundation of strategy, such assessments evidently had not been properly undertaken by February 2022, when Russia attacked Ukraine, citing itself as “the legal successor of the Soviet Union” and the protector of “historical truth.” “Russia is perceived as being under attack from a hostile West, and the Russian Armed Forces are tasked with defending Russia’s historical and spiritual traditions”—the latter embodied by the Russian Orthodox Church, still firmly under control of the central state, as it has been for a very long time. Under such circumstances and with such authority, Putin declared in 2021, Ukraine had no right to independence from its rightful mother country, especially as it was being used as the thin end of the Westernizing wedge, “alien to the Russian people” and coated with immoralist poisons, including “violence, egotism, permissiveness, immorality, and nonpatriotism,” and “objective threat to Russia’s national interests,” bound up as they are with the ideal of “Holy Russia,” with its capital of Moscow as “the Third Rome.” Defending this mythologized version of Russian history forms part of Russia’s official military doctrine. Thus does Russia “prepar[e] itself for a long-term conflict with the West, whose “destructive influence” on innocent Russian youths must be stopped.

    What went wrong for the Russians in Ukraine? They sent in far too few troops—only 200,000 against a country of more than forty million. This assumed that the Ukrainians believed Russian claims that they were really Russian, that they would welcome the invading troops as liberators. But there was no “mass surrender” and on their own side, the Russian soldiers weren’t adequately informed about the purpose of the war or given any strong motive to fight it. Whatever the outcome, it evidently will have come at a brutally high cost for Russia.

    Persson concludes his study by identifying several constant themes in Russian military strategy. Because the state has been so thoroughly militarized for so many centuries, whatever regime rules it features military force as an integral part of the whole. As a consequence, military strategy shapes the regime fundamentally, even as the regime guides the strategy according to its own principles; Western analysts often overlook “the primacy of policy over strategy” in Russia. Those regimes have never taken natural rights as their foundation, looking instead to history, although ‘history’ might range from Russian Orthodox providentialism to Marxist-Leninist dialectic. Whatever the history, it typically casts the West—Roman Catholicism, democratic republicanism, capitalism—as the enemy of Russia. Given the geographic insecurity of its borders, the enemy must be attacked, not merely defended against; territorial expansion makes it less likely that Russia’s center will be overrun. This leads to fits of overexpansion, followed by humiliating retrenchment. The difficulties in maintaining Russian strategic policies derives from its centralization. The policies are designed to strengthen the centralized state, which attempts to rule some 150 ethnic minorities over a vast territory, but over-centralization weakens the state. For example, the various sorts of Russian monarchs, whether czars, commissars, or presidents, have inclined to rule by fear, and to kill or fire the most prominent military thinkers. This leads to “institutional loss of memory” and, more profoundly, a moral atmosphere of distrust in regimes of despotism. 

    Filed Under: Nations

    America’s “Small Wars”

    April 16, 2026 by Will Morrisey

    Max Boot: The Savage Wars of Peace: Small Wars and the Rise of American Power. New York: Basic Books, 2002.

     

    Max Boot counts 180 landings U.S. Marine landings between 1800 and 1934, with “the army and navy add[ing] a few small-scale engagements of their own.” In victory or defeat, “most of these campaigns were fought by a relatively small number of professional soldiers pursuing limited objectives with limited means,” sometimes punitive, sometimes protective, sometimes pacifying, sometimes profiteering, and at times a combination of two or more of these objectives. In America’s first century, in its overseas conflicts the United States often worked as “a junior constable” for Britain, “the world’s policeman,” defending “freedom of the seas and open markets in China, Japan, and elsewhere,” occasionally targeting the slave trade. In the next half-century, up to the Second World War, America began to rival Britain for its dominance of the seas, remaining active in Asia but also “establish[ing] itself as a hegemon” in Latin America—as effectively announced by President Theodore Roosevelt, when he issued his “Corollary” to the Monroe Doctrine, asserting a right to foreclose any European intervention in the New World if a country proved delinquent in its debt payments to Old World governments or banks. America made that policy credible in the Spanish-American War, in which it acquired Puerto Rico, the Panama Canal Zone, the Philippines, and the Virgin Islands and turned Cuba into an American protectorate. This policy included regime change in Mexico, Haiti, and the Dominican Republic during the Wilson Administration. During and after the Second World War, America’s status as the world’s preeminent military power gave it responsibilities throughout the world, typically in opposition to the predominant tyrannies of the time—first, the Axis Powers, then the several Communist regimes, including the members of the Warsaw Pact. The World War was of course no small one, the Cold War no short one, but most of the wars during that time were short and, except for the war in Vietnam, not prolonged.

    The first hundred years after the Constitution was ratified saw small overseas wars aimed, typically, at protecting the commercial interests of the new commercial republic. That is, these wars derived primarily from the character of the regime. Boot begins with the Barbary Wars, fought between 1801 and 1805, then again in 1815. The enemies were Morocco, ruled by the Alawite Dynasty, Algiers, Tripoli, and Tunis, which were largely self-governing entities within the Ottoman Empire. These governments preferred not to tax their merchants, seeking revenues by capturing ships sailing in the Mediterranean, taking the cargo and selling the captives into slavery or ransoming them. Initially, the United States preferred to bribe the Barbary states into leaving its ships alone (John Adams calculated that this was cheaper than building a navy, inasmuch as “We ought not to fight them at all unless we determine to fight them forever”). Congress inclined to agree with Adams, but “this policy of appeasement, far from sating the demands of the North African rulers, only whetted their appetite for more.” Thomas Jefferson took the bellicose view, asserting “that nothing will stop the eternal increase of demands from these pirates but the presence of an armed force, and it will be more economical and more honorable to use the same means at once for suppressing the insolencies.” Although Congress refused to declare war, it did authorize the president to “use all necessary force to protect American shipping overseas.” 

    Army officer and Consul General to Tunis William Eaton had come to the same conclusion. The pasha had come to power by murdering his predecessor, his older brother; Eaton met with a younger brother of the despot, planning a coup d’état. This made Eaton unwelcome to the Tunisian government, but upon his return to Washington the Jefferson Administration backed his strategy—the “first of many times that an American president would plot to overthrow a foreign government.” As Jefferson explained to his Secretary of State, James Madison, “although it does not accord with the general sentiments of views of the United States to intermeddle in the domestic contests of other countries, it cannot be unfair, in the prosecution of a just war, or the accomplishment of a reasonable peace, to turn to their advantage, the enmity and pretensions of others against a common foe.”

    Eaton set up a joint base of operations in Egypt, from which he led an expeditionary force of about 600. They took the city of Derna, only to learn that Jefferson’s special envoy, Tobias Lear, had negotiated a peace treaty with the regnant pasha, who had been alarmed at American battlefield success. “Eaton boiled over with anger at what he viewed as a sellout of his men and America’s allies,” but could do nothing. 

    Hostilities resumed in 1815, as Algiers sided with Britain in the War of 1812. This time, Commodore Stephen Decatur won favorable terms from the Barbary states after several successful naval skirmishes. “The naval operations had established an important principle—freedom of the seas—and helped end for all time the threat to commercial shipping from the [Barbary] corsairs,” although the decisive act occurred when France finally took control of Algiers, adding it to its empire in 1830. “Tripoli would not become a threat to international order again until the 1970s,” when it was ruled by the notorious and now late Muammar Gadhafi.

    In subsequent decades, “even if the U.S. eschewed overseas colonialism” during the Europeans’ ‘scramble for empire,’ “that hardly means the country was isolationist, as the popular myth has it”; “where commercial interests advanced, armed forces were seldom far behind,” as “the flag usually follows trade, not the other way around.” Indeed, “throughout the nineteenth century, American influence kept expanding abroad, especially in the Pacific and Caribbean.” While the army fought the Indians in North America, the navy and the very small Marine Corps defended the commercial shipping. The composition of the navy was sharply divided between the officers, culled from the gentry class—many of them “imperious, hot-blooded, quick to take offense, and above all brave, sometimes suicidally so”—and the enlisted men—for the most part uneducated and impoverished, “the dregs of the waterfront,” usually foreign-born and non-citizens, fighting alongside black freemen. The enlisted men “would not be missed overmuch if a few died in action.” The Marines acted as guards to protect the aristocrats on the upper deck from an incursion from “the lower deck rabble.” 

    Their missions included chasing pirates in the Caribbean in the 1820s and off Sumatra in the early 1830s. Under orders from the Jackson Administration, the navy also bombarded Argentinian forces on the Falkland Islands, where American seal-hunting vessels had been seized. After Congress outlawed slave importation in 1807, the navy played a relatively minor role in assisting the British Royal Navy in its interception of slavers who operated out of west Africa, although the Southerners who often ran the Department of the Navy kept such activities to a minimum. The navy also gave minor assistance to Britain in its successful opening of Chinese ports to trade. “No matter how tiny, the navy had little trouble overawing various pirates and tribesmen with its vastly superior technology and training.” As a result, U. S. exports multiplied more than sixteen-fold between 1789 and 1860. This “empire of the seas,” as Lincoln’s Secretary of State William Henry Seward called it, was not the overseas empire of Britain, and so could be maintained at vastly smaller cost.

    Americans rolled back that empire after the Civil War, preferring to have their manufactures and farm produce shipped under foreign flags. The second half of the century saw a small and futile action intended to open Korea to American trade and nearly twenty expeditions in Central and South America, usually as a response to a revolution that threatened U.S. diplomats and merchants. The year 1885 saw a more serious conflict, when President Cleveland sent troops to Panama in order to defend the Panama Railroad from a local strongman. In general, by the 1880s, the U.S. navy was “a joke” compared to the Europeans, ranking twelfth in the world in number of ships—behind the likes of Turkey (the ‘Sick Man of Europe’) and Sweden. But in 1890, Alfred Thayer Mahan published The Influence of Sea Power upon History, “a work that would define the age.” Mahan urged his fellow countrymen to build a real navy, one that could match the European powers. Theodore Roosevelt built his career in national politics on that, and he had no shortage of allies in Congress. “The result was the first major peacetime arms buildup in the nation’s history, a buildup that gave America a navy capable of sinking the Spanish fleet in 1898.” And, given the steam-powered ships’ need for fuel, America needed to acquire not an overseas empire but secure overseas coaling stations. Many attempts to purchase land for that purpose failed, but the mid-1890s Hawaii had been taken, after American residents overthrew the native ruler, and by 1899 the United States had secured a portion of Samoa in an agreement reached with Britain and Germany. 

    Boot marks America’s ascendency to “great power” status by its response to the 1900 Boxer Uprising in China. The so-called Boxers (called that in recognition of their knowledge of martial arts), more properly called the I-ho ch’üan or “Righteous and Harmonious Fists,” detested the incursions of modernizing Western influences, which included Christian missionaries. They made the mistake of threatening foreign embassies, attracting the military attention of Britain, the United States, Germany, Russia, and Japan. For their part, the invading forces behaved badly, looting Beijing extensively and, in some cases raping and murdering Chinese women. The Germans were especially ruthless, having been ordered by Kaiser Wilhelm II to act “just as the Huns a thousand years ago” had done. By 1912, the monarchic regime collapsed and China became a republic. America had had cooperated in an important overseas land operation with other major powers for the first time. 

    Simultaneously, America fought against guerrillas in the Philippines, where the people were no more delighted with American rule than they had been under the rule of Spain. Americans didn’t actually want to rule the country, preferring to establish a naval base at Manila as a counterpart to the British base at Hong Kong. A base at Manila would deter German and Japanese ambitions there. This policy was opposed by a distinguished group of American anti-imperialists which included former president Cleveland, frequent presidential candidate William Jennings Bryan, industrialist Andrew Carnegie, labor union leader Samuel Gompers, the philosopher William James, the social worker Jane Addams, and Mark Twain. In the war itself, the disorganized and poorly-armed Filipinos were no match for American troops, but disease and heat exhaustion often overmatched the Americans. If Napoleon’s army had foundered against Russia’s ‘General Winter,’ Americans faced ‘General Tropics.’ Nonetheless, Americans rallied behind the McKinley-Roosevelt ticket and the United States Supreme Court’s decision in the Insular Cases, holding that the United States need not grant citizenship to conquered peoples reassured those who feared economic competition from low-wage workers. Colonial governor William Howard Taft and General Arthur McArthur oversaw the construction of schools, vaccination programs, sanitation, and worked to stand Filipinos up for eventual self-government by establishing courts with Filipino judges, and introducing municipal elections. Along with these policies of “attraction,” McArthur did not neglect to pursue military action, called “chastisement,” against the insurgents, some of them harsh—notably, the concentration camps in southern Luzon, where 11,000 Filipinos died of disease and malnutrition. By July 1902, President Roosevelt could declare victory, although the Muslim Moros on the islands of Mindanao and Jolo held out and indeed continue to menace foreigners and non-Muslim Filipinos alike, to this day. In 1907, Filipinos established the first national legislature in Asia; in 1935, the Philippines achieved full control of its domestic policies, and in 1946 it was granted full independence. “Among the institutions bequeathed to the Filipinos by the Americans were public schools, a free press, an independent judiciary, a modern bureaucracy, democratic government, and separation of church and state. Unlike the Dutch in the East Indies, the British in Malaya, or the French in Indochina, the Americans left virtually no legacy of economic exploitation; Congress was so concerned about protecting the Filipinos that it barred large landholdings by American individuals or corporations.” Pacification at the turn of the century had come at the expense of more than 4,200 Americans and 16,000 Filipinos killed, along with 200,000 civilian dead, “victims of disease and famine and the cruelties of both sides.” But the policy of attraction and chastisement worked, the Philippines eventually achieved independence, and America retained its naval base at Manila Bay. One key element of strategy, forgotten by the time America intervened in the war against the Vietnamese Communists, was the practice of placing army garrisons in the countryside, where they could live among the people, reduce civilian assistance to the guerrillas, and become fully familiar with the lay of the land. Boot observes that “the army’s success may be ascribed in some degree to the invaluable experience its top commanders had gained in fighting Indians” in the American West—the “finest irregular warriors in the world.” Twenty-six of the thirty American generals who sought in the Philippines from 1898 to 1902 had previous fought in the Indian Wars. And finally, the U. S. Navy blockaded the Philippines, preventing the insurgents from receiving foreign assistance and from moving men and supplies easily along the extensive coastline. And, it might be added, there was no equivalent of North Vietnam, backed by the equivalent of the Soviet Union.

    In the years between the Spanish-American War and World War One, the United States established a true Pax Americana in the New World. “No longer would U.S. sailors and marines land for a few days at a tie to quell a riot” that threatened American lives and property; “now they would stay longer to manage the internal politics of nations.” In Cuba, the American military occupation was brief, with the stipulation that Americans would enjoy long-term leases on naval bases and cede to Americans the right “to intervene at any time to protect life, liberty, and property.” “Havana went along because it had no choice” in becoming an American protectorate. In Panama, the United States formally recognized the Republic of Panama, which regime it had helped Panamanian revolutionaries to install; in return, the new regime granted America sovereignty over the Panama Canal, then under construction, and lands surrounding it. The Canal Zone was potentially vulnerable to foreign attack, but only potentially, since “by 1906 the U.S. Navy was big enough to ensure that no other power would contest control of its own backyard”—second only to Britain, which by now was itself a commercial republic moving into alignment with America against Wilhelmine Germany. Such power was indeed necessary, as German naval officers, commanding a fleet as big as America’s had war plans for “seizing either Puerto Rico or Cuba as a staging area for an attack on the East Coast of the United States.” And of course, during the world war German submarines attacked American shipping in the Atlantic and schemed to ally with Mexico. When the Panamanian tyrant José Santos Zelaya allied with Germany and Japan, hoping to get support for the construction of a rival Central American canal, and schemed to bring the five Central American republics under his rule (he succeeded in overthrowing the government of Honduras), the United States pressured him out of the country in 1909, having found a friendlier replacement. 

    During and after the First World War, Haiti became a problem for Washington. Between 1843 and 1915, the island had seen 102 civil wars, coups d’état, and other revolts. Haiti was ruled by a small, educated minority of mulattos; Catholic and French-speaking, “they regarded themselves as a race apart from, and superior to, the Creole-speaking, voodoo-practicing, darker-skinned Haitian masses.” If this ruling class split, one side would select a presidential candidate, give him a payroll supplied by resident German merchants (who controlled 80% of foreign trade), who would then watch as their man recruited soldiers of fortune and bandits, who would march to the capital and seize control, driving the sitting president into exile. Everyone profited: the merchants would be repaid, with interest; the soldiers would be paid for their trouble, in part with the loot they seized on the way to Port-au-Prince; the exiled president would “tak[e] a portion of the treasury with him,” easing the indignity of his ouster. That is, coups served more or less the same function as elections do in less tumultuous regimes. None of this worried Americans.

    What made the revolution of July 1915 different was the sitting president’s refusal to leave quietly, as per custom, the subsequent bloodletting (200 members of the mulatto elite were arrested, most of them murdered by the police chief), and the concern that Germany might intervene and establish a naval base from which they could prosecute their war aims and interfere with ship traffic to and from the Panama Canal. The Wilson Administration’s Secretary of State, Robert Lansing, wrote that the Marines were ordered to seize control of the island “to terminate the appalling conditions of anarchy, savagery, and oppression which had been prevalent in Haiti for decades” and “to forestall any attempt by a foreign power to obtain a foothold on the territory of an American nation.” The policy had nothing to do with ‘Dollar Diplomacy,’ as Leftist writers often allege, because the minor U.S. business interests in Haiti were never threatened. No general rebellion followed the American occupation because American rule was better for Haitians than mulatto rule had been. Boot notes that Napoleon had failed in his attempt to quell the Haitian revolt of 1802 because he “had been trying to reimpose slavery and had fought a campaign of extermination, whereas, by Haitian standards at least, U.S. tactics were restrained and U.S. rule quite mild” and also because the French had not understood how to counter yellow fever, which “decimated” their troops. The Marines withdrew nine years later, with an elected government in place; the Roosevelt Administration ended U.S. political control ten years after that. The occupation had succeeded: it prevented German military occupation, and U.S. administrators oversaw the construction of 1,000 miles of roads, 210 major bridges, nine major airfields, 82 miles of irrigation canals, a substantial telephone network and a network of medical care. Americans did not succeed in “plant[ing] constitutional government” there, finding that “it would not take root.” FDR nonetheless listened to hand-wringing complaints about American ‘imperialism” and began his “Good Neighbor” policy of refusing to intervene, which meant that Haiti was misruled by tyrants for the next thirty years. “The only thing more unsavory than U.S. intervention, it turned out, was U.S. nonintervention.” In 1994, the Clinton Administration ended the FDR policy by sending in the Marines to reinstall a duly elected Haitian president who had been ousted by a coup that that had imposed a tyranny. Since then, Haiti has seen constitutional government.

    Also during the First World War, the Wilson Administration undertook an invasion of Mexico. The wealthy Francisco Madero had organized revolutionary forces against the tyrant Porfirio Diaz in 1910; a Durango bandit, whose nom de guerre was Pancho Villa, was recruited to lead his forces. Three years later, Madero was in turn overthrown, replaced by General Victoriano Huerta; U.S. President William Howard Taft backed Huerta but his successor, Woodrow Wilson, did not, deeming it “a government of butchers.” Huerta fled to Spain in 1914. Boot identifies three major forces who rebelled against Huerta: “dispossessed peasants in southern Mexico led by Emiliano Zapata”; middle- and upper-class “progressives,” moderates who wanted to end oligarchic rule and to establish a constitutional republic; and Villa’s forces in northern Mexico, which consisted of “poor farmers, miners, cowboys, and Indians” who wanted land reform. Pancho allied with a “new leader of the revolution, Venustiano Carranza, governor of a northern state, Coahuila and founder of the Constitutionalist Party. Villa defeated the Huerta forces in the state of Chihuahua and ran it himself, expropriating big landowners and giving the proceeds to his followers. He left middle-class property owners unmolested. After Huerta departed, “the revolutionaries fell out among themselves setting the stage for the greatest bloodletting of the entire civil war, with Zapata and Villa allying against Carranza. Villa’s side was crushed. During the struggle, Wilson had ordered an American military intervention on the Constitutionalist side, occupying Veracruz. Wilson, who wanted stability in the country, embargoed arms shipments to the anti-Carrancista forces and “extended de facto recognition to the Carranza government” in October 1915. In response, Villa ordered a series of cross-border raids, most of them in Texas. This provoked Wilson to launch the Punitive Expedition in northern Mexico, with strict orders to the soldiers to refrain from looting; officers paid Mexicans for provisions, much to the amazement of the Mexicans. The Americans failed to capture Villa, succeeding only in temporarily scattering his forces. Eventually, it was the Constitutionalist forces that defeated him, in 1920; he was assassinated by government operatives in 1923. In ten years of civil war, some one million Mexicans had died. General John Pershing’s expeditionary force had gain military experience that proved valuable when the United States fought in the First World War, but while the Veracruz seizure had helped the Constitutionalists, the later Punitive Expedition had accomplished nothing lasting.

    In the aftermath of the Great War, Wilson joined with allies Britain and France to intervene against the newly formed Soviet Union. Wilson had been buoyed by reports of the March 1917 Russian Revolution against the czarist regime (Russia has “always been in fact democratic at heart,” he exulted, without evidence), then dismayed by the Bolshevik Revolution of November. The Allies were incensed with the separate peace the Bolsheviks signed with Germany, ceding the Baltics, Ukraine, and southern Russia to Germany, enabling the enemy to “transfer a million soldiers to throw against their exhausted amies on the Western Front.” This prompted the British to intervene, sending a small group of Royal Marines to the port city of Murmansk. Wilson hesitated to comply with the British request for reinforcements but finally agreed in order to protect the Czechoslovak Legion, some 70,000 defectors from Austria-Hungary who had volunteered to fight with the Allies when the czarist regime was still in power. Now that the Soviets had taken Russia out of the war, the legionnaires intended to get over to the Western Front; they couldn’t use any of the blockaded western ports, so they began to march across Siberia to Vladivostok on the Pacific, from which port they would sail for France. The Bolsheviks initially approved this mission but, fearing an alliance between the legionnaires and the pro-czarist elements in the Russian army, demanded that they disarm. When the Czechs refused to do so, fighting broke out and “the Allies, including the U.S., felt a moral responsibility to safeguard the legion.” 

    The American forces were led by Major General William S. Graves, who “interpreted his vague orders to mean that his men should remain neutral in the Russian Civil War” and “refused to engage in an offensive against the Bolsheviks, or event to confiscate weapons from suspected Communists.” Disgusted by atrocities committed by the anti-Communist “Whites,” he evidently knew nothing of worse atrocities committed by the “Reds.” Meanwhile, another segment of the U.S. Army did fight the Communists, although its efforts were soon curtailed by the characteristically brutal Russian winter. At the Versailles Peace Conference in 1919, President Wilson and British Prime Minister David Lloyd George agreed to withdraw the troops, as “they did not think foreigners could suppress a revolution, even though Britain and American had successfully suppressed revolutions from India to the Philippines.” They assumed, without much warrant, that the Bolsheviks must be enjoying the support of the Russian people. “It did not occur to them that the Communists’ success might be due, as it largely was, to purely military factors—the Reds had better and more unified leadership, more materiel and men, and greater willingness to brutalize the population into acquiescence than the Whites did,” and that, moreover, “although many of the White leaders were hardly democrats, the Reds were imposing upon the Russian people a regime that would make Ivan the Terrible’s look almost benign by comparison.” Despite Winston Churchill’s vehement protestations to the contrary, Lloyd George imagined that “Bolsheviks would not wish to maintain an army, as their creed was fundamentally anti-militarist.” In the United States, the Senate nearly passed a resolution to recall the troops; the Wilson Administration finally gave in, in the early weeks of 1920. Boot estimates that with two or three divisions (i.e., 24,000 to 36,000 troops), the Allies would have tipped the scales against the Bolsheviks, likely saving the millions of lives lost to Communist in the subsequent decades of the twentieth century.

    A few years later, the Coolidge and Hoover administrations fought a small war closer to home. Nicaragua was still occupied by a 100-man contingent of Marines. In 1924, a coalition government of Liberal and Conservative party members was elected, only to be overthrown by the Conservative Emiliano Chamorro. The United States didn’t recognize the new regime, and civil war broke out in May 1926. Mexico backed the rebels, while the United States successfully supported the election of Adolfo Diaz, that November. As a U.S.-brokered peace treaty between the new government and the Liberal Party rebels was not accepted by one Liberal commander: Augusto Sandinò, an anti-American nationalist backed by Mexico and the Soviet Union. Sandinò demanded a new election; Washington demurred. Although he accepted Communist support, he was not himself a Communist; he knew what he wanted—American withdrawal from Nicaragua and from Latin America generally—but “he lacked a well-thought-out political agenda” beyond that. The war ended when newly-elected President Roosevelt withdrew American troops in 1933; Sandinò was arrested and executed and the Sandinistas crushed in the following year. Although Communists and their dupes ever after charged the Roosevelt Administration with complicity in these actions, Boot reports that “the evidence does not support this contention.” The coup organized by a former war minister, Anastasio Somoza, who established a tyranny, found his opportunity only after the Marines left. “Dictatorship was indigenous; democracy was a foreign transplant that did not take, in part because America would not stick around long enough to cultivate it.”

    Prior to the Second World War, the Marines issued The Small Wars Manual, summarizing lessons learned in such conflicts. The Manual defined the American understanding of small wars as “operations undertaken under executive authority”—that it, without a declaration of war by Congress [1]—wherein “military force is combined with diplomatic pressure in the internal or external affairs of another state whose government is unstable, inadequate, or unsatisfactory for the preservation of life and of such interests as are determined by the foreign policy of our Nation.” The army is better adapted to fighting big wars, the Marines for small wars. Big wars aim at “the defeat and destruction of the hostile forces,” but American military forces in small wars aim “to establish and maintain law and order by supporting or replacing the civil government in countries or areas in which the interests of the United States have been placed in jeopardy.” For that reason, “hatred of the enemy,” encouraged during the Great War and soon to be revived during World War II, should be eschewed; “sympathy and kindness should be the keynote to our relationship with the mass of the population,” since the enemy is a much smaller group: either revolutionary insurgents or a bad regime. When undertaking such a war, the military must understand that “in small wars no defined battle front exists and the theater of operations may be the whole length and breadth of the land,” in which soldiers will face enemies who “will suddenly become innocent peasant workers when it suits their fancy and convenience.” They will know the countryside better than Americans do. “It will be difficult and hazardous to wage war successfully under such circumstances”; consequently, the war may be long and the outcome unclear. Perhaps in recognition of these difficulties, in the 1950s President Eisenhower downplayed the use of small wars in countering Communist military threats, preferring to follow a policy of escalation, up to and including the use of nuclear weapons, “an area,” Boot remarks, “in which the U.S. then had a preponderance of power.”

    But this policy of escalation simply did not fit all military circumstances, as American strategists failed to see when they planned the war in Vietnam. From 1959 to 1963, American forces helped to defend non-Communist South Vietnam from the Communist regime in the north. These forces were called “advisers,” a term left over from American policy in the aftermath of previous small wars, when the Marines trained and reinforced police forces, emphasizing “internal defense.” “In Vietnam, by contrast, U.S. advisers organized a miniature version of their own armed forces complete with heavy armor, artillery, air force, navy, marines, rangers” in preparation for an invasion from the north, as had been seen in Korea. But instead of fighting such a conventional war, the North Vietnamese supported a guerrilla war. “American advisers did not prepare the South Vietnamese soldiers for this challenge.” Moreover, unlike Korea, the South Vietnamese military was not under the command of American officers. And again unlike Korea, the Johnson Administration refused to attack targets in North Vietnam, notably the capital city of Hanoi, the major harbor of Haiphong, supply routes from China, and the Red River dikes; “U.S. warplanes in the Korean War had destroyed North Korea’s dike system, with devastating results.” The Communists “rightly” regarded the frequent pauses in the limited bombing campaign as “a sign of the Johnson administration’s weakness and irresolution.” Johnson wanted no escalation of the war because he feared Chinese intervention (again, as in Korea), preferring to invest in his domestic ‘War on Poverty.’ And so, the problem was that Americans stuck themselves in between a big-war strategy and a small-war strategy. “Thus the really hard, vital work of keeping the Vietcong out of the South’s population centers was left for the most part to the ill-equipped, ill-trained South Vietnamese militia, who did not even have access to modern rifles.”

    No better strategy could have been conceived to hand the advantage to the enemy. Rather than meet American military strength, North Vietnamese General Vo Nguyen Giap took up Chairman Mao’s strategy of a “people’s war”; propagandize the peasants in order to establish “a protective belt of sympathizers willing to supply food, recruits, and information”; fight “a protracted guerrilla struggle” aiming in part to kill not just the foreigners but as many pro-American, anti-Communist Vietnamese as possible; and finally, having weakened the enemy, form conventional armies “that, in conjunction with a general popular uprising, will finish off the enemy” and change the regime into a ‘people’s republic.’ The Vietcong—the South Vietnamese Communist guerrillas—needed only minimal supplies from the North, simply taking supplies and manpower from the peasants, whether the peasants were collaborators or not. Although North Vietnamese troops were infiltrating South Vietnam in the mid-1960s, they did not become the preponderant force there until 1968, and even then, they engaged in guerrilla-style “hit-and-run tactics.” 

    One Marine commander, Major General Victor H. Krulak, advocated a strategy based on the small-war lessons he had learned from his commanding officers as a young Marine in the 1930s. What he called a “spreading inkblot” strategy would have “expand[ed] American control slowly from the seacoast by pacifying one hamlet after another, as the U.S. had done in the Philippines six decades earlier.” Since eighty percent of South Vietnamese lived in ten percent of the country, the aim would have been to prevent the Vietcong from infiltrating the population centers by providing security for the villagers. There was no point in attempting to search for enemy forces in the jungles, where they could hide successfully, “but if the U.S. could cut them off from the civilian population, they would wither away,” separated from their sources of supply and recruitment. Krulak’s recommendation did not prevail, and while “U.S. soldiers never lost a battle…neither did they manage to pin down enough of the enemy so that a victory meant something.” They were reacting to enemy attacks, attacks launched when the enemy chose to attack. And the American soldiers had no training in counterinsurgency; once ‘in country,’ they learned soon enough, but in the conscript army of that time they were quickly rotated out and replaced by new and inexperienced men. Meanwhile, the famous “hearts and minds” campaign by a variety of nonmilitary American agencies lacked a serious military component. The military side of American operations—called “search-and-destroy”—and the civilian side—called “pacification”—were disjunct. The main exception to this policy was the Combined Action Program, in which Marine rifle squads were paired with South Vietnam Popular Forces militia (“about 30 men from the local community”) who successfully took and held villages, with much lower casualties than the search-and-destroy missions. But at its peak, fewer than 2,500 Marines participated in the program.

    In terms of politics, General William Westmoreland did not understand the character of the Communist regime. Both the Soviet Union and Communist China had proved themselves capable of absorbing enormous losses, both in war and in peacetime ‘purges.’ Similarly, “North Vietnam was ruled by a dictatorship impervious to the pressure of popular opinion,” its leaders “tolerat[ing] staggering causalities with equanimity”: 1.1. million dead, 300,000 missing from a population of 20 million. That is, the Vietnamese civil war saw many more times the number of casualties than the Union did in the American civil war. And in Vietnam, American casualties of 58,000—comparable, Boot observes, to the annual number of traffic deaths, at that time—turned Americans against the war. By 1968, North Vietnam’s New Year offensive, violating a truce arranged for the holiday, resulted in 50,000 Communist dead against 2,000 Americans, was reported as a serious American setback in the American news media. President Johnson quickly announced that he would not seek re-election.

    At this, the Army generals finally changed toward a pacification strategy, Operation Phoenix, which was highly effective. On the civilian side, South Vietnamese president Nguyen Van Thieu ordained land reform, giving farmers legal title to the fields they worked—a powerful incentive against Communist propaganda and a reason to defend local territories against would-be expropriators. After one last failed offensive in March 1972, the Communists came to the bargaining table with the Nixon administration. After the agreement, South Vietnam couldn’t defend itself any more than West Germany could have done after the Second World War or South Korea could have done after that war. In the latter two cases, however, American troops stayed in place. In 1975, Congress cut aid to South Vietnam. The North took that as a signal to strike, this time successfully. 

    The lessons American politicians learned from the Vietnam War were, first, to replace conscripts with professional soldiers and, second, to prefer “sanitized, high-tech warfare” to the commitment of ground troops. This tends to miss the point: while Americans of course want no casualties of any kind, their main concern is victory—that soldiers “not die ‘in vain.'” The later interventions in Lebanon and Somalia confirm this. As to regime change, “the American track record of imposing liberal, democratic regimes by force is mixed”: successful in the Philippines, Japan, Germany, and Italy, not so in Russia, Nicaragua, Haiti, or (later) Afghanistan. Boot does not overlook the costs of non-intervention and short-term intervention, notably in Russia after the Bolshevik Revolution. He hopes that the United Nations might sanction international efforts to restore governance in failed states—typically, a wan hope. This notwithstanding, “American should not be afraid to fight ‘the savage wars of peace’ if necessary to enlarge the ’empire of liberty.’ It has done it before.”

     

    Note

    1. “Declarations of war—voted against Britain in 1812, Mexico in 1846, Spain in 1898, the Central Powers in 1917, the Axis in 1941—were the exception, not the norm” throughout American history.

     

    Filed Under: American Politics

    Theosis

    April 8, 2026 by Will Morrisey

    Archimandrite George Kapsanis: Theosis: The True Purpose of Human Life. Anonymous translation. Mount Athos: Holy Monastery of Saint Gregorius, 2023.

     

    The translator defies theosis as “personal communication with God ‘face to face.'” Such communication can only come with godliness, perfection, righteousness, since no merely human being can look upon the Lord and live. A human being can attain such spiritual elevation through membership in the Christian Church, the New Israel, the spiritual Israel, a Church in which “all humanity” can and should find welcome. “The Orthodox Church has retained this original message of Christ unchanged.” Against the sola Scriptura claim of Protestantism, the Orthodox Church maintains that “Christ’s teachings could not be arrived at from the Holy Bible alone; we would simply project our modern concepts onto the early Church” if we struggled to understand Scripture without the interpretive guidance of the early Fathers of the Church as faithfully transmitted from those centuries to our own. “Theosis stems from this tradition in which the early Church, Traditional Christianity, and Orthodoxy are identical.” The early Church Synods, notably “the seven Oecumenical Synods, the Synod of S. Photios of 867 and the Palamite Synods of the fourteenth century,” expressed doctrines already “fully present within the Church from the day of Pentecost” and, crucially, determined which books now recognized by Christians as the New Testament. Thus, “the dual task of Orthodox Theology is to define and also to protect from human distortion the teachings of Jesus Christ,” teaching not merely ‘academic,’ a matter of intellectual apprehension, but of whole-souled “living faith,” a way of life. The translator denies that Western Christianity fully believes and practices original Christianity because “over one thousand years separate it from this tradition”—the centuries since the Great Schism.

    Theosis is central to Orthodox Christian doctrine; it is the telos, the purpose, of human life. “Theosis is the Pearl of Great Price alluded to by Christ” and it “can become a present reality for those who are willing to tread the path, and so it is not exclusively an after-death experience.” The Apostle Paul expresses this experience in saying “it is no longer I who live, but Christ who lives in me,” victory over death.

    In his book, Theosis, George Kapsanis, Archimandrite of the Holy Monastery of Saint Gregorious at Mount Athos, provides a succinct explanation of this overarching purpose that God has set down for His human creatures. Archon means ruler; mandra means enclosure: an archimandrite rules a large monastery or group of monasteries; the human ruler thus writes of the ruling purpose of human life. Archimandrite George lists seven purposes in writing his book: to identify “the highest and ultimate purpose of our life; that for which we were created”; to uphold is conviction that “the only truly Orthodox form of pastoral guidance is that which is intended to lead to Theosis,” to “quench the depth of the psyche’s thirst for the Absolute, the Triune God” [1]; to prompt readers to “overflow with gratitude toward our Maker and Creator for His great gift to us, Theosis by Grace”; to have us “realize the irreplaceability of our Holy Church as the only community of Theosis on earth”; to reveal “the magnificence and truth of our Orthodox Faith…as the only faith that teaches and provides Theosis to its members”; and finally, to console our psyches, “for regardless of the degree to which they have been poisoned and darkened by sin, they yearn for the light of Christ’s face.”

    Theosis is the purpose for which we were “placed on earth.” In the words of St Gregory the Theologian, a human being is an animal “in the process of Theosis.” Man is the “only one which can become a god” because he is the only animal created “in His image.” God’s image means “the gifts which God gave only to man in order to complete him as an icon of God,” namely, nous, conscience, and “individual sovereignty” (“freedom, creativity, eros, and the yearning for the absolute and for God”); self-awareness—in sum “everything that makes man a person.” The Archimandrite defines nous as “man’s highest faculty,” both the “eye” and the “energy” of the psyche, both what enables the psyche to perceive God’s teachings and commands (it is “cognitive, visionary, and intuitive,” capable of “perceiv[ing] God and the spiritual principles that underlie creation”) and to act in obedience to them. Man’s “fall,” resulting from his first sinful act, fragmented his psyche, causing the nous to “identify itself with the mind, the imagination, the senses, or even the body,” preventing man from achieving “a personal union with his Creator.” Philosophies and “psychological systems” thus fail to “correspond to man’s great yearning for something very great and true in his life.” 

    What is this psyche, which yearns for God while no longer knowing how to reach him? The Archimandrite calls it “the most important and least understood of all Biblical words.” Orthodox Christians define it as “a pure unalloyed essence which animates the body and gives it life; it is our immaterial nature, created yet eternal, comprising our cognitive, conative, and affective aspects, including both the conscious and the unconscious.” This implies that “psychic health precedes salvation”; theosis requires continual and victorious spiritual warfare, not mere conversion and baptism. Psyche encompasses “the meanings of five English words: ‘soul,’ ‘life,’ ‘breath,’ ‘psyche’ (“as in modern psychology”), and ‘mind.'” In the West, soul, life, and breath have become estranged from psyche and mind, as in such locutions as the ‘mind/body problem’ in philosophy. “This dislocation is indicative of a deep spiritual malady in Western man” or, more precisely, in Western man following Greek antiquity. The Archimandrite asserts, implausibly, that the ancient Greek philosophers were “very pious and god-fearing people,” that the “Tradition of the Greeks” is a tradition “of piety and respect for God.” In making this claim, he refers to the Greek “yearning for the unknown God,” the temple noted by the Apostle Paul; one may rather suspect that Paul has alertly turned a Greek inscription to his evangelical purposes. The Archimandrite concurrently demotes the Old Testament, admitting that one “find[s] many jut and virtuous people” there, but no “full union with God.” This could only become possible and could only be achieved “with the incarnation of the Divine Logos” described in the New Testament in the mediating Person of Jesus. 

    By logos, ancient Greek philosophers meant a variety of things, including order, reason, and knowledge. The Archimandrite transforms these nouns into related verbs: think, reckon, speak, perhaps to make them consonant with a Creator-God, a God of action as well as of words. The Apostle John “completes the philosophical truths of the Ancient Greeks by connecting them to the Hebrew Tradition of his day,” in the striking first sentence of his Gospel, “In the beginning was the Logos, and the Logos was with God, and the Logos was God”—Jesus Christ. “It is in the Logos that creation finds its reason, cause, and purpose.” While “the human race could have been taught to become morally better by the philosophers, by the righteous men and teachers, or by the prophets,” moral virtue does not suffice for salvation. That is especially true since Adam and Eve “desired to become gods not through humility, obedience, or love but through their own power, their own willfulness—egotistically and autonomously.” This led to knowledge of Good and Evil, to the foundation of moral thought, but not to God. On the contrary, the first humans separated themselves from God, suffering not only physical death but “spiritual death.” There was now “a need for a new root for humanity,” for “a new man, who will be healthy and able to redirect the freedom of man towards God.” Jesus met that need as the embodied Logos. “The God-Man Christ, the Son and Logos of God the Father, has two perfect natures: divine and human,” joined, in the words of the Fourth Holy Ecumenical Synod at Chalcedon, “without change, without confusion, without separation, and without division.” “This definition forms the whole theological armory of our Orthodox Church against Christological heresies of all kinds throughout all ages.” With Jesus, “human nature is irrevocably unified with the divine nature because Christ is eternally God-Man”; “human nature is now enthroned in the bosom of the Holy Trinity,” where nothing can “cut human nature off from God.” Individual human beings can “unite again with God” if the repent of the sins that separate them from Him. Sin is “estrangement from Life,” from the Creator-God. Repentance is a “change of nous aiming at “clearing the nous and the heart from sin.” Because sin is so stubborn, now engrained in our nature, repentance and redirection must be continual. The prayer, “Lord Jesus Christ, Son of God, have mercy on me, a sinner” is no one-time-spoken thing. As Lord, as supreme ruler or King of Kings, Jesus can grant mercy not only because He is omnipotent but because He sacrificed Himself for human beings, taking on their sins and dying on their account for us. 

    Jesus enables theosis without being the only person enabling it. He could not be fully human without being born of a woman, “the new Eve, the Panagia” or All-Holy One, “who put right the wrong done by the old Eve by becoming the Theotokos or God-birthgiver,” a person “necessary and irreplaceable” to human salvation. Jesus “would not have been able to incarnate if there had not been such a pure, all-holy, immaculate psyche as the Theotokos, who would offer her freedom, her will, all of herself totally to God so as to draw Him towards herself and towards us.” In an Orthodox Christian Church, the picture of the Theotokos is placed in the apse of the altar “to show that God comes to earth and to men through her” as “the bridge by which God descended” and the one “who conducts those of earth to Heaven.” Similarly, although not so exalted, the depictions of Christian saints placed around Jesus the Pantocrator, the All-Ruler, show congregants “the results of God’s incarnation,” namely, “deified men.” The Church is “the place of man’s theosis,” the “body of Christ,” a union not with the divine essence—God’s essence (ousia) is His own, alone, as the one God, “inaccessible and unknowable to us,” an eternal mystery—but “with the deified human nature of Christ.” What we can know, what Christians mean when they say the ‘know God,” are “His energies,” the energies of a Person with whom we can “achieve intimate and personal communion.”

    As members of Christ’s body, His Church, through baptism, through being ‘born again,’ “we are not followers of Christ in the way that one might perhaps follow of philosopher or teacher.” This is much more than being “followers of a code of morality,” although it is also that. As a Christian, your spiritual condition determines whether you are a living or a dead member of Christ’s body; “even as dead members, we still do not cease to be members of Christ’s body.” To revive, one needs to do what one did in becoming a member: to repent. “We could not be deified if Christ did not make us members of His body; we could not be saved if the Holy Mysteries of the Church did not exist.” And “if man did not have the image of God in himself, he would not be able to seek its prototype.” This makes the Church different from other organizations. True, like them it has a regime, a ruling order—a Ruler, a set of ruling institutions, a way of life, a telos or purpose. But no other order can bring us to theosis. “Only within the Church can man become a god, and nowhere else.” Of course, as a regime consisting of human beings not yet fully cleansed of sin, “it is possible for scandals to happen in the bosom of the Church.” “We are becoming gods, but not yet.” Scandal is evil but does not excuse any Christian from remaining a member of the Church. God being both essence and energy, and the Church being the living, ‘energetic’ Body of Christ, it is there that human beings can partake of eternal life, preliminarily. If, per impossibile, a human being could see God’s essence, he would die, just as he would die if he touched a bare electric wire, “but if we connect a lamp to the same wire, we are illuminated”; “let us say that something similar happens with the uncreated energy of God.” We will never become gods in essence, only through Christ’s energies in His Church. Pantheistic religions claim the opposite, that God pervades the world not as its Creator, essentially separate from the beings created by Him, but as immanent in all things. And complementarily, if God had only essence and not energies, “He would remain a self-sufficient God, closed within himself and unable to communicate with his creatures.” “God comes out of Himself and seeks to unite” with His human creatures via His uncreated energies; his grace is among those uncreated energies. By those energies he has created and preserved the cosmos, illuminates, sanctifies, and finally deifies man in the limited way described. Because God “has the divine energies, and unites with us by these energies, we are able to commune with Him and to unite with His Grace without becoming identical with God, as would happen if we united with His essence.” “This is the mystery of our Orthodox faith and life.” The Archimandrite insists that the “Western heretics” reject the distinction between God’s essence and His energies and thus “cannot speak about man’s Theosis.” That this is not the case may be seen in the writings of (for example) Pascal. But again, a reader might not come to the Archimandrite when seeking understanding of the teachings of the ‘Western’ churches.

    And so, “a Christian is not a Christian simply because he is able to talk about God. He is a Christian because he is able to have experience of God.” This requires desire, struggle, preparation, which make us “worthy, capable, and receptive enough to accept and guard this great gift from God, since God does not wish to do anything to us without our freedom.” The Archimandrite lists three qualities that Christians must cooperate with God in order to enhance their spirituality, to bring them farther along the path to theosis. The first is humility. “Without humility, how will you acknowledge that the purpose of your life is outside yourself, that it is in God?” For some reason, he claims that Roman Catholicism and Protestantism are man-centered, not God-centered, a charge that might correctly be leveled at Aristotle, who considers eudaimonia or happiness of a well-ordered psyche in a well-ordered polis as the purpose of human life. For Christians, however, God must be central because only His grace enables us to continue on the right path, the right regime, the way of life of the Kingdom of God.

    The second needed quality is asceticism. “You cannot receive the Holy Spirit if you do not give the blood of your heart in the struggle to cleanse yourself from the passions,” to repent fully, “acquir[ing] the virtues” by giving up your passions. What, then, is the “heart”? It is not, or not simply, “an emotional center,” much less a physical organ of the body. It is “a receptacle for all good and evil,” man’s “psychosomatic center, the deepest and most profound part of our being,” our “inner man,” closely related to but distinct from the nous and the psyche. The heart motivates the man, serving as the battleground of the spiritual warfare between God and Satan, angels and demons. The psyche, in closely related contrast, consists of reasoning powers, the passions, and the appetites—rather as in Plato’s logos, thumos, and epithumia. To walk the path towards theosis, we must will to cleanse our reason by watchfulness, “the continuous guarding of the nous from evil thoughts, cleanse our passionate part by love, cleanse the appetitive part by “self-control,” by moderation.

    The third and final needed quality is the willingness to partake of Christ’s “Holy Mysteries,” which are “Holy Baptism, Chrismation, Holy Confession, and the Divine Eucharist.” All of these are necessary because “the passions cover Divine Grace as ashes bury a spark,” and the Mysteries brush the ashes away. So does prayer. The Jesus Prayer, for example, “helps us to concentrate our nous more easily,” enabling the Christian to get a taste of “the sweetness of communion with God,” who is “not an idea, something that we think about, that we discuss or read about” only “but a Person with Whom we come into living and personal communion.” In walking along the way of life of the Christian regime, with the Person who is Christ, we “receive experience” from Him, rather than from those we might otherwise walk with—typically, the wrong crowd. The religions of the Far East—Hinduism, Buddhism, and the like, with their practices of meditation and yoga—can undoubtedly lead the nous away from “the various considerations of the material world,” but they do not lead us to “a dialogue with God.” Without that dialogue, the soul remains trapped in its anthropocentrism, even as it imagines itself to be freed from it.

    “Experiences of theosis are proportioned to the purity of man.” This can be achieved gradually, by stages. After tears of repentance for sins, the nous is illuminated by God, now “see[ing] things, the world, and man with another grace.” Tears of love for God result in “theoria,” “in the course of which [stage] man, having already been cleansed from the passions, is illumined by the Holy Spirit,” resulting in theosis, “the vision of the uncreated light of God.” “Those who are very advanced in Theosis see this light, very few in each generation”; such persons are depicted iconographically by halos. “The Grace of Theosis preserves the bodies of the Saints incorruptible, and these are the holy relics which exude myrrh and work miracles,” relics and also icons, graves, and the Churches of the Saints which Orthodox Christians venerated (but do not worship) because they “have something of the Grace of God which the Saint had in his psyche because of his union with God.” 

    Such experiences obviously must never be confused with demonic or merely psychological ones, by which “many people have been deluded.” Orthodox Christians should consult their Spiritual Father, who “will discern whether these experiences are genuine or not, and…give appropriate direction to the psyche who is confessing.” Indeed, “our obedience to the Spiritual Father is one of the most basic points of our spiritual path,” the path along which “we acquire an ecclesiastical spirit of discipleship.” “Within the Church we are not isolated members but a unity, a brotherhood, a fraternal community—not only among ourselves, but also with the Saints of God, those who are living on earth today and those who have passed away.” And of course “the head of this body is Christ Himself.”

    “Our holy God molded us for Theosis, so if we are not deified, our whole life is a failure.” Causes of such failure include attachment to “the basic cares of life,” including too much time “learning, studying, reading,” working, and socializing, with no time to “pray, to go to Church, or to confess and take Holy Communion.” Such activities “have real and substantial value when undertaken with the Grace of God,” aiming at His glory. “Only when we continue to desire Theosis as well” do “all these find their real meaning in an eternal perspective” and prove “of benefit to us.” Moralism is another snare. “Guidance that only aims for moral improvement is anthropocentric,” making it seem “as if it is our own morality that saves us, and not the Grace of God.” But even an atheist can be moral. Speaking of which, some are blocked from theosis by adopting false doctrines such as anthropocentric humanism, “a socio-philosophical system which is separated from and made independent of God,” leading “contemporary man to a civilization based on selfishness.” Not egocentricity, not ‘class consciousness’ or ‘race-consciousness’ or ‘gender-consciousness,’ not nationalism or even humanitarianism but only ‘theocentrism’ can bring human persons to theosis. It “brings great joy into our life when we know what a great destiny we have, and what blessedness awaits us.” More, “as long as we are closed within ourselves—within our ego—we are individuals but not persons.” “That is to say that when our ego encounters the Thou of God, and the ‘you’ of our brother, ten we begin to find our lost self.” The Divine Liturgy within the Orthodox Christian Church teaches human beings “to overcome the narrow, atomistic interest in which the devil, our sins, and our passions compel us, and instead learn to open up to a communion of sacrifice and love in Christ.” The Archimandrite deplores “the tolerance of the state,” earthly regimes, wherein demi-citizens “squander the precious time of their lives, as well as the powers which God gave them for the purpose of achieving Theosis, in hunting for pleasure and carnal worship.” Archimandrite George is no enthusiast of Church-State separation, although it must be said that Church Establishment carries its own dangers, as contemporary Russia has so tellingly demonstrated.

     

    Note

    1. Oddly, the Archimandrite claims that “Western Christianity” in both its Roman Catholic and Protestant forms, “aimed at a moral perfection for man which does not depend on God’s Grace.” He is mistaken, but one does not read his book to gain knowledge of Western Christianity.

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