The Anti-Communist Impulse (Michael Parenti)

The Anti-Communist Impulse
The men pictured on the cover, from top-to-bottom and left-to-right, are John Foster Dulles, Dwight D. Eisenhower, Karl Mundt, Harry S. Truman, James Forrestal, and Joseph McCarthy
Author	Michael Parenti
Publisher	Random House
First published	1969
Type	Book
Source	https://archive.org/details/anticommunistimp0000mich/mode/2up

The Anti-Communist Impulse is a book by Michael Parenti, published in 1969 by Random House.

Acknowledgements

I wish to thank Elizabeth Coleman, Jane Clark Seitz, John J. Simon, Gladdin Schrock, and Philip West for their helpful criticisms and suggestions. Sydney and Carola Lea proved invaluable allies throughout much of this effort and I appreciate their support.

I am also indebted to the Louis Rabinowitz Foundation for a research grant which liberated me for a summer of writing.

The most gentle and helpful critic of all was my wife, Susan, to whom I pay a special tribute.

The book is dedicated to the Reverend William Sloane Coffin, Jr., because of his open mind and open heart

Introduction

Critical thought strives to define the irrational character of the established rationality. HERBERT MARCUSE

To see or to perish is the very condition laid upon everything that makes up the universe... And this, in superior measure, is man's condition. TEILHARD DE CHARDIN

Thousands of volumes have been written about the very ideology, history, and evils of communism, but not much about anti-communism. Yet anti-communism is the most powerful political force in the world. Endowed with an imposing ideology, and a set of vivid images and sacred dogmas, it commands the psychic and material resources of the most potent industrial-military arsenal in the history of mankind. Its forces are deployed on every continent, its influence is felt in every major region, and it is capable of acts which—when ascribed to the communists—are considered violent and venal. Our fear that communism might someday take over most of the world blinds us to the fact that anti-communism already has. If America has an ideology, or a national purpose, it is anti-communism. Hundreds of billions of dollars have been expended, and hundreds of thousands of lives have been sacrificed on its behalf. It is time we gave closer scrutiny to the anti-communist impulse, its mainstays and effects, its polemics and policies.

Some ideologies have no "manifesto" or "bible" containing an explicit statement of belief. Some are so deeply rooted in the polity, so widely and imperceptibly diffused in a nation's political culture as to be rarely exposed to national confrontation. The most powerful ideologies are not those which prevail against all challengers, but those which are never challenged because in their ubiquity they appear more like "the nature of things." We are repeatedly advised to guard against the dogmas of the right and of the left, but not a word of warning is extended about the dogmas of the middle since they are seldom perceived as dogmas.

Men rarely interact indirectly with their material milieu: between a man and the "objective" world there looms the symbolic environment, a configuration of images, values, conditioned perceptions, expectations, and unspoken assumptions filtering and even predetermining experience, and thereby becoming the "reality" we experience. All men live in a symbolic environment, "moderates" as well as "immoderates," "solid" conservatives, "responsible" liberals and "flaming" radicals. Are we then faced with the unhappy conclusion that the search for political truth involves little more than choosing from among a variety of equally illusionary symbolic configurations? Since reality produces a congestion of stimuli, comprehensible only if reduced to manageable images which necessarily introduce an element of distortion, and since these images are derived from the ongoing cultural-ideological environment, then what could possibly be "real" and what "false"? As David Hume suggested, the problem of what constitutes "reality" in our images can never be resolved since our images can only be compared with other images and never with reality.

But Kenneth Boulding has noted that even if the problem remains epistemologically unresolved, common sense and the necessities of everyday life oblige us to make judgements and to act as if our images were true. When doing this, we find that, at least for some purposes, rational mechanisms have their use and there exists processes for the detection of error, so that even if "naked reality" constantly eludes us, we hopefully can arrive at a closer approximation of the truth.

If someone cries, "The Communists are taking over in Egypt!", instead of bemoaning the elusiveness of reality and concluding that one can't ever really know what is happening in Egypt or, for that matter, anywhere else, we can ask the speaker to specify whom he has in mind when he refers to the "communists," and what observable characteristics need one possess in order to qualify for that category. We can require some operational description of the political conditions represented by the expression "taking over." If the speaker is unwilling to respond on this level and prefers only to reiterate his contention, we might still prevail upon him to explain why a "communist take-over in Egypt" (whatever that means, and assuming it is occurring) is cause for alarm. The conjectures he offers can then be subjected to the same search for specificity, clarity, and evidence.

In speaking of "evidence" we acknowledge that the elimination of error is accompanied mainly by feedback. From our present images of the world we derive certain expectations (images of the future) which if not fulfilled result—or should result—in a readjustment of our images. In 1956 to 1957 after the Suez crisis, some political leaders, including Secretary of State John Foster Dulles, actually did believe that Egypt and most of the Arab world were succumbing to Soviet domination, a view that did not enjoy the feedback of subsequent events. Either their image of the future was incorrectly drawn from their image of the present or the image of the present was false all along; that much we can say.

But the problem is more complicated, for in international politics, as elsewhere, our perceptions and images are not merely reflections of the exterior world, they help create it and are a substantive part of it. As Stanley Hoffmann noted, "Reality is in considerable part the product of a conflict of wills, of a context of active perceptions competing for the privilege of defining reality." To the extent that any specific set of "active perceptions," such as those manufactured by the anti-communist mentality, are persuasive, they become a self-perpetuating force, to be treated not only as more or less distorted images but as creators and actual components of political reality.

This book is a critical examination of the kind of political reality which the anti-communist impulse has constructed; it is an inquiry into the imagery, theory, and practice of an American orthodoxy. In the chapters to follow I attempt to give an overview of the origins, the development, the cultural predispositions, and the domestic and overseas manifestations of American anti-communism. The larger portion of these pages is devoted to American anti-communism's international policies, the repercussions of which weigh most heavily on matters of war, peace, and human survival. My hope is that this book will help others entertain new images and new realities, of the kind that might bring us to a saner and less tragic political world.

To some readers, my efforts might appear "one-sided." But if it is true that "we need to hear all sides and not just one," then all the more reason why the evidence, ideas, and criticisms usually ignored or misread by the anti-communist ideologue deserve the extended coverage accorded them in this book. Moreover, unlike some Washington policymakers, I give serious critical attention to the arguments and interpretations of those who differ with me. That is my major purpose in writing this book.

It is not demanded of the reader that he accept my biases but that he reflect upon his own. How seldom we bother to explore in some critical fashion the fundamental preconceptions that shape our view of political life. How frequently, as if by instinct, we respond to certain cues and incantations. Our opinions shelter and support us; it is an excruciating effort to submit them to reappraisal. Yet if we are to maintain some pretense at being rational creatures we must risk the discomfiture that comes with questioning the unquestionable, and try to transcend our tendencies towards mental self-confinement.

Until a few years ago I was an anti-communist liberal who believed in the necessity of "maintaining our commitments against the forces of communism." Troublesome questions arose in my mind but these were usually vanquished by my deeply conditioned reactions to fearful images of "the cold-war struggle," and "communist aggression." Vietnam was for me, as for many other Americans, a crucible for my anti-communist beliefs. I began reading about the Vietnam war still convinced that "aggression" had to be stopped. The more I studied the problem, the more I found myself questioning not only our involvement in that conflict but also the whole train of attitudes and events that brought us to it. Eventually I found I could no longer consider myself an adherent of the anti-communism preached and practised by American liberals and conservatives. To be sure, it is still my conviction that communist rulers have shown themselves as adept as anyone in the arts of suppressing political dissent and exercising autocratic power; one need only think of the purge trials of the 1930s, Hungary of 1956, and Czechoslovakia of 1968. And let us agree at the onset that we despise and deplore labour camps, press censorship, oligarchic rule, and the exercise of any power that violates human dignity whether it be found in Spain, Portugal, Paraguay, Guatemala, Nicaragua, South Korea, Pakistan, Jordan, Saudi Arabia (to name a few of the countries to whom we have given aid), or in South Africa, Rhodesia, the Soviet Union, China, Bulgaria, in Mississippi or Chicago. But if we really are against those uses of power which violate the human spirit, then it is not enough to say we are against communism, but that we are against injustice, exploitative privilege, and despotism wherever it may be found.

It is our very commitment to human freedom and dignity that should cause us to view American anti-communism with alarm. Most disturbing to me are the many things the anti-communist does in the name of "freedom." At home we have suffered patriotic hooliganism, collective self-delusion, the propagation of political orthodoxy, the imprisonment of dissenters, and the emergence of a gargantuan military establishment that devours the national treasure in the face of worsening domestic ills. Abroad, anti-communism has brought us armaments races, nuclear terror, the strengthening of oppressive autocracies, counter-revolutionary reactionism, the death and maiming of American boys, and the slaughter of far-off unoffending peoples.

Convinced that communism is the greatest menace ever to beset mankind, and reenforced in that belief by demonic stereotypes, moral double standards, and enormous military power. American anti-communists find license to commit any number of heinous actions in order to counter the "menace"; thereby they perpetrate greater human miseries and dangers than the ones they allegedly seek to eradicate and they become the very evil they profess to combat. To maintain this tragic self-delusion, anti-communists embrace a vision of the world that reduces all events to the same self-fulfilling interpretations and, by the nature of its premises, denies the existence of disconfirming evidence. The success of anti-communism is to be measured by the tortured reality it has done so much to create.

In this book I shall amplify on these statements and attempt to demonstrate their validity. it is somewhat difficult for me to admit that this study has led me to conclusions refuting much of the cold-war political science I had been teaching for over a dozen years. But a truth delayed is better than a truth betrayed; the reappraisal has been a sometimes painful but frequently liberating experience—of which this book is the visible product. The reader is invited to share in the experience.

CHAPTER ONE - The Conflicting Communisms

All around him Innocent heard so-called Christians bewailing the fact that Mahomet had defeated Christ, and to this Pope it seemed that the Church itself was in danger of dissolution. It was little consolation to him that the Moslem world wars was also suffering from a desperate stage of disunity. HENRY TREECE, The Crusades

Not all fears are phobias; some are reactions to real dangers and therefore functional to survival. To what extent is America's fear of communism a reaction to reality, and to what extent is it a phobic response? Our task is to put our anti-communist presumptions to the test of evidence and analysis.

THE COMMUNIST WORLD TIDE

Without doing too much injustice to its various expressions I might state the central proposition of American anti-communism as follows: There exists a conspiratorial movement known as international communism which is dedicated to the relentless extension of its earthly domain. Edmund Burke's description of events in the late eighteenth century would readily serve the present anti-communist mentality if one simply substituted the word "communism" for "Jacobinism."

It is not the cause of nation against nation; but as you will observe the cause of mankind against those who have projected the subversion of the order of things, under which our part of the world has so long flourished... If I conceive rightly of the spirit of the present combination, it is not at war with France, but with Jacobinism.... We are at war with a principle, and with an example, of which there is no shutting out by fortresses or excluding by territorial limits. No lines of demarcation can bound the Jacobin empire.

One standard representation of the present-day anti-communist view is furnished by a Director of the Center for Strategic Studies at Georgetown University, Arleigh Burke. Compare his words with those of the earlier Burke.

The contemporary struggle... is not a conventional struggle based solely, or even principally, on military force. It is a total effort at annihilation of our way of life... the true enemy is not the Russian or Chinese people.... Beyond territorial conquest, the Sino-Soviet Communist leaders aim at conquering men's minds and souls and bending them to a new faith.... Our habit of thinking in terms of national boundaries has resulted in disastrous losses. We have been unwilling to intervene in the domestic affairs of foreign countries upon which the Communists seek to impose their power. Wherever Communists fight non-Communists, conflict ceases to be domestic.... It matters little that the Communist armies were not composed of Russian and Chinese, but of indigenous peoples. For these natives were Communists, hence members of an international movement.

Among our top policymakers, we find former Secretary of State Dean Rusk observing that through "'wars of liberation' supported by Moscow as well as Peiping [Peking]," the communists seek control of all Asia, Africa, and Latin America, "thus encircling and strangling the Atlantic world." The image of a worldwide communist conspiracy was affirmed by Hubert Humphrey who said in a speech in Detroit in the autumn of 1965 that "the international Communist movement organised and masterminded" the peace demonstrations. In a letter to this writer, Humphrey elaborated further:

The Hate America campaign was ordered by the Communist leadership of North Vietnam and the Viet Cong. It was actively sponsored and supported by Communist China. The international Communist apparatus was at work to inspire, coordinate, and direct protests and demonstrations in many countries. Here, as elsewhere, the majority of the demonstrators were not Communists. The Communists have never had a majority in any movement. In fact, they don't want one. They do not believe in majority rule.

Rusk concurred in this view, observing in April 1967 that "the worldwide Communist apparatus is working very hard" in the demonstrations.

FROM MONOLITHIC TO POLYCENTRIC

An examination of present-day evidence suggests that what is called "communism" in different parts of the world is a series of movements and governments that place their own interests ahead of any self-sacrificing dedication to global revolutions allegedly directed by Moscow or Peking. This alternate view gives serious consideration to the pluralistic actualities developing in and between communist nations. It suggests that leaders of communist states entertain desires similar to those of leaders of non-communist states, including the pursuit of a secure domestic rule, noninterference from outside powers, and an unwillingness to see one's own national interests sacrificed to the ambitions of some other nation.

The tendency to give top priority to national self-interest has been most clearly demonstrated by the Soviet Union. Since its earliest days the Soviet Union has demonstrated its readiness to protect its own interests at the expense of overseas communist movements. As the USSR entered into normal trade and diplomatic relations with foreign nations, the contradiction between Moscow as the headquarters of a movement seeking to overthrow governments, and Moscow as the capital of a Russian state seeking advantageous relations with these same governments became more and more apparent.

The contradiction was never a troublesome one for Stalin, for history records his repeated readiness to jettison entering into accords with bourgeois and reactionary leaders in order to maximise some immediate or long-range Soviet interest. his alliance with Hitler—to the shock and dismay of foreign communist ideologues—his aloofness towards Mao, indeed, his reluctance to offer recognition to the Chinese Communist Party while seeking stabilised relations with Chiang after the war, and his willingness to urge restraint upon French, Italian, Yugoslav, and Greek Communists in order to placate the West and secure his own position in Poland might be cited as cases in point. In 1927, Stalin instructed the fraternal parties: "A revolutionary is one who is ready to protect, to defend the USSR without reservation, without qualification, openly and honestly... for the USSR is the first proletarian, revolutionary state in the world, a state which is building socialism." The Comintern membership vow read: "Each party desirous of affiliating to the Communist International should be obliged to render every possible assistance to the Soviet Republics in their struggle against all counter-revolutionary forces."

The post-Stalin leadership showed a similar propensity to put Soviet interests ahead of international revolutionary sacrifice. The great bulk of Soviet foreign aid has gone not to communist revolutionaries but to the established governments of various Asian and African states. Khrushchev strenuously courted national leaders, plied them with gifts and long-term credit, and usually ignored the communist oppositions in their respective lands. His successors publicly praised and feted de Gaulle in 1967 while the French Communists prepared to wage an election campaign against the General. The Soviet Union, to quote The New York Times of 31 October 1966, "finds its national interest more commanding than old fraternal obligations to the world proletariat."

Communist international cohesion depended largely on the weakness of the non-Russian parties. But once other communist leaders fought their way to power at the head of indigenous national movements, then the Moscow-imposed unity began to crumble. At the very time Truman and Acheson were describing the world in apocalyptic bipolar images, Moscow's domination was being successfully challenged by Tito. Years later, the de-Stalinisation campaign conducted by Khrushchev and his almost deferential courting of the Yugoslavs implied a clear if belated justification of Tito's earlier defiance of Stalin. The lesson was not lost upon the other Eastern European nations. Yugoslavia had dramatically demonstrated that socialism and subservience to the USSR were not necessarily coterminous conditions.

Lacking sufficient mass support among their own peoples, the other Eastern European communist leaders looked to Soviet power to bolster their rule. But such support came at a price, including disadvantageous trade treaties with the USSR and the apting of Stalinist political and economic arrangements to the neglect of many domestic needs and nationalist sensibilities. This reliance on the Kremlin further limited the Eastern European leaders' own political legitimacy and popularity at home, which, in turn, made them all the more dependent on Moscow. A reversal of the cycle was in order.

The moment came in the autumn of 1956 when the Polish Communist leadership, faced with what amounted to a popular revolt, turned to its own people in defiance of the Kremlin and rallied around the communist-nationalist Gomułka, the man whom Stalin once tried to kill. The Polish leadership promulgated a far-reaching series of reforms, exposed the shocking economic situation which Stalinist rule had brought them to, and announced their intention to deal, henceforth, with the USSR on a close but equal footing. Without abandoning the principle of collectivisation, the Gomułka party did little actual collectivising, so that most of the land in Poland is still owned privately by peasants. The Polish regime also implicitly accepted "the profound Catholic allegiance of the masses and the intelligentsia's ties with Western culture."

The revolution in Hungary followed immediately after the Polish-Soviet confrontation. From the Kremlin's view, it had all the markings of a Western roll-back of communist rule in Europe, and it drove the Russians to taking the murderously repressive action they dared not attempt in Poland. Yet János Kádár proceeded in the following years to win popular support among the Hungarian people by instituting some of the same reforms for which the revolution had been fought. Western political democracy has not been achieved in Hungary, but the police terror is gone; there is greater individual freedom in the creative arts; material conditions have improved; and the Kádár leadership is professedly anti-Stalinist.

At about the time of the Polish and Hungarian upheavals, Palmiro Togliatti, head of the faction-ridden Italian Communist Party, asserted the need to discover a "national path to socialism." In 1961, the Italian Communists issued a resolution rejecting the "centralised direction" of the various communist parties, and calling for "a context of full independence of individual parties." A short time later they were extending warm invitations to the Catholic Church to join in the mutual task of reversing "the course of contemporary international events."

The Kremlin found itself dealing with a changed world and reacted accordingly. As early as 1956 the Soviet Twentieth Party Congress announced the doctrine of "many paths to socialism," and by 1961, Khrushchev could be heard saying: "It would be incorrect to evolve a certain model and adhere to it in mutual relations with other socialist countries. It would be an error to condemn as renegades all those who do not fit that model." By 1966, Leonid Brezhnev went even further: "The Soviet Communist Party is opposed to any trends toward hegemony in the communist movement."

It remained for Rumania to provide one of the most dramatic thrusts towards polycentrism. Refusing to choose sides in the Sino-Soviet split, and rebuffing Moscow's pressures for closer economic integration while simultaneously inviting investments from Western capitalists, the Rumanian Party leader, Nicolae Ceaușescu, in a declaration in May 1966, called for "the defence of national unity and the independence and sovereignty of the homeland." He denounced the "erroneous thesis" which resulted from "the Comintern's practice of issuing directives that disregarded the concrete conditions in our country and gave tactical orientations and instructions that did not correspond to the economic, social, political, and national conditions in Rumania." Ceaușescu added that "Rumania is developing relations of collaboration with all countries regardless of social system." He called for the liquidation of all foreign bases and the withdrawal of troops from the territories of other states. The existence of military blocs, he said, was "one of the barriers in the path of collaboration" and "an anachronism incompatible with... independence and national sovereignty... and normal relations among states."

That Ceaușescu sounded like de Gaulle was no accident. The mutual threat posed by the NATO and Warsaw Pact blocs tended to keep smaller nations dependent on either the United States or the USSR. As France used the new pluralism in Eastern Europe (e.g., Rumania) as an argument against NATO and American hegemony, Rumania pointed to the new Western pluralism (e.g., France) as an argument against the Warsaw bloc and Soviet hegemony. French and Rumanian policies became deescalation mirror images of each other, each strengthening the other's bid for autonomy in international affairs. The mutual admiration which Rumanian leaders and de Gaulle expressed for each other should have come as no surprise.

The opening to the West initiated by Poland and Rumania was followed by other communist countries. Bulgarian leaders soon paid their first official visit to a Western capital (Paris) and several of the Eastern European nations considered new trade relations with and diplomatic recognition of West Germany. Meanwhile, East Germany, long considered the most abject of Moscow's satellites, began moving towards economic and political autonomy, in what Welles Hangen describes as "the muted revolution."

The trend towards liberalisation received a shocking setback, however, in Czechoslovakia in 1968. When the Czech press began to assume a pronounced anti-Russian tone and the Czech government began to revamp and liberalise its leadership and its operational methods, Moscow viewed such developments as the first signs of a "capitalist" roll-back and, more specifically, a symptom of German revanchism. In August 1968, the Soviets occupied Czechoslovakia, an action which evoked the strongest renunciations from communist leaders throughout the world, including the Chinese, who branded the invasion a "shameless act" reminiscent of Hitler's conquest. The Rumanians and Yugoslavs mobilised their troops and made known their readiness to fight any intrusion into their territories.

The Soviet intervention in Czechoslovakia was motivated by much the same kind of siege psychology and self-righteous presumption that had sent the United States into Vietnam. Sounding like Washington foreign-policy apologists, Pravda editorialists argued that there was a need to defend the frontiers of the communist world against an implacable enemy; that tiny Czechoslovakia was imperiled by imperialists, German revanchists, and internal "subversive" elements; that "loyal" Czechs had requested intervention; and that many Czechs had expressed gratitude for the Soviet action. It remained for Senator George McGovern to point out that American foreign policy "has helped to establish the claim of large nations to intervene in small nations... You cannot justify intervention in Vietnam on the grounds that our security is threatened by a government 10,000 miles away without inviting the Russians to intervene because they feel threatened by a government on their own border."

Meanwhile the Russians, having suffered under the opprobrium of most of the communist and non-communist world, soon found themselves in the unenviable position of occupying a country they could not rule. A total military success threatened to become something of a political failure as the Russians could not find a puppet government able to command even an appearance of popular support. In the shadow of Soviet guns, Czech leaders declared that there would be no return to the "police-state era" and that democratic reforms would continue although criticisms of other Warsaw Pact nations would b e forbidden. At the time of this writing it was reported that much "soul-searching on the part of the Kremlin leadership" had convinced them that "a more conciliatory attitude was in order." Yet there was no indication that Soviet troops would be withdrawn in the immediate future, and no guarantee that the Czech press would manage to preserve its freedom.

FROM POLYCENTRISM TO MULTI-LATERAL ANTAGONISM

When the independence of a small country, A, is menaced by a larger one, B, it will seek to align itself with another large nation, C, which for reasons of its own shares an antagonism towards B. Such had been the age-old methods of balance-of-power politics. That the nations all happen to be communist states does not seem to alter the pattern. Thus, Albania (A) has been resentful of Yugoslavian dominance from a time predating communist rule, and when Albanian Communists achieved power in close dependence on Yugoslavia (B), they found nothing much had altered the traditional imbalance between the two countries. Enver Hoxha and his followers saw the Tito-Stalin schism as the opportunity to set themselves free from Belgrade by liquidating their pro-Yugoslav Party rivals—with Soviet support. Thus Hoxha's fidelity to the USSR (C) can be seen more as a means of warding off Tito's influence than as an expression of dedication to Moscow. A, in fear of B, held close to C.

However, once Khrushchev began denouncing Stalin and cultivating amicable relations with Tito, Hoxha saw the re-emerging spectre of Yugoslavian control. With B and C now on friendly terms, A is once more vulnerable to B. A then does what small nations usually do if the possibility presents itself; it seeks out another large nation, D, which might share an antagonism towards both B and C—in this case, China. That the Albanians moved towards China out of a newly-found ideological dedication to Maoism seems less likely than that they sought economic opportunities along with political and psychological support in the face of a Moscow-Belgrade rapprochement. As The New York Times reported on 31 October 1966:

To say that Albania had merely exchanged masters would be an oversimplification. However much Albania may appear to be serving Peking's interests and however much she may be economically dependent and ideologically close, for the first time in her history she has a protector whose distance is safe and who could therefore neither menace nor restrain her in choosing political and economic alternatives. Should national interest require, the Albanians are free to make such a choice.

A significant point for us to remember is that this classic re-enactment of balance-of-power politics took place entirely within the confines of the "communist world."

The spectacle of communists denouncing other communists may be witnessed in almost any part of the world. More than once, Fidel Castro voiced his differences with both Moscow and Peking. In September 1966, after ridding Cuba of Chinese aid missions and denouncing Peking for interference in Cuba's internal affairs, he lashed out against pro-Soviet Cuban Communists for opposing the independent course of the Cuban revolution. Labelling them "calculating," "servile," and "domesticating" men, and recalling that they once considered his guerrilla war against Batista as the action of "crazy adventurers," Castro went on to denounce the communist old guard for "being offended when we say we are making our own revolution as if it were a sin or sacrilege." In similar terms he has been openly antagonistic towards many of the communist parties of Latin America.

At about this time, the Japanese Communist Party voiced opposition to interference in its internal affairs by other communist parties and gave indications that it no longer considered itself aligned with Peking. Soon after, North Korea's rulers declared their own autonomy in a declaration entitled "Let Us Defend Independency," which stated in part that "Communists should always do their own thinking and act independently, maintaining their own identity. They should not dance to the tune of others." The statement criticised "flunkeys" of foreign powers who, returning to North Korea from wartime exile in the USSR or China "unconditionally worshipped anything belonging to the big powers and were preoccupied with imitating others in everything."

The age-old territorial and national-minorities disputes which have plagued countries throughout history also afflict the communist states, as exemplified by the deteriorating relations between Rumania and Hungary in regard to the Transylvania issue. Similarly, the Macedonian dispute has strained Yugoslavian-Bulgarian relations for more than a half century, with the Bulgarians contending that the territory under Tito's rule is really a part of historic Bulgaria. Bulgaria went so far as to send embassy officials (who were followed by Yugoslav secret police) to Yugoslav Macedonia to "study the conditions for the establishment of a separate Macedonia Socialist republic under Bulgarian guidance." Meanwhile, Ceașescu and Tito were reported to have clashed over the question of Rumanian and Yugoslav ethnic minorities in their respective countries.

Dwarfing all other disputes was the antagonism between the Soviet Union and China. The Soviet Union's long-standing assumption that it alone was the leading communist nation, its refusal to share atomic arms with China, its test-ban treaty with Washington which in effect called for a permanent closing of membership in the "atomic club," its unwillingness to give serious consideration to Chinese territorial claims, its neutrality in the Sino-Indian border dispute (followed by Soviet military shipments to India), its tendency to give more generous aid to small non-communist nations than to China, and its unwillingness to support the Chinese campaign to win Taiwan (even going so far as to suggest that Peking might consider a two-Chinas solution)—all this was sufficient to convince the Chinese that the Russians were more interested in thwarting than in assisting them. The Soviet tendency was to see the Chinese as "ungrateful" for the Russian aid rendered them, unduly competitive, and filled with an excessive national pride that seemed inexplicably to find its expression in hostility towards the USSR. Enough has been written on this subject without our having to recount the ideological, historical, territorial, and nationalistic differences that nurtured the conflict. The Russians eventually seemed to view the Chinese with far greater hostility than they did the Americans. "There is," George Feiffer writes after much first-hand observation in the USSR, "no sorrow in Moscow that the Sino-Soviet axis has collapsed, and no feeling of loss over the damage to international proletarianism. On the contrary, Russians never cared for international proletarianism—not, anyway, with the Chinese.... Russians do not like China. They feel that the Chinese are more natural enemies than natural friends. They would welcome a complete break, especially if it were accompanied by further rapprochement with the West."

To say that the animosity between the two nations represented a competition for leadership within the communist camp is to assume (a) that one can speak of a "communist camp" and (b) that the camp is begging for such leadership. But an impressive fact about the schism was how unsuccessful both the Chinese and the Russians were in rallying a following to their respective sides. The Chinese seemed unable to count on anyone—not even the North Korean and Japanese parties. The Soviet attempt in the autumn of 1966 to call a conference of the world's communist parties to deal with China ended in a fiasco.

The British Communists have been advocating complete freedom of religion, artistic expression, and scientific research, and supporting the thesis that a nation needs diverse democratic parties "including those that do not accept or oppose the advance of socialism." In much the same spirit the Swedish Communist leader, Hagberg, announced that his party was looking forward to the day when it would be fused with the ruling Social Democrats because the latter were a "sound working class party." Earlier, Togliatti had declared that the Italian Communist Party was not interested in the propagation of dogma, nor in the victory of communism as such but in the creation of a new kind of national and international society built with the assistance of "men of goodwill wherever they might be found." Through much of Western Europe it was becoming increasingly difficult to distinguish the communists from the other parliamentary socialist parties.

PLURALISM FROM WITHIN

Having recognised the cacophonies among the various communisms, we might observe that within any one communist nation or party there are conflicting social forces. The prevailing notion is that communist state exercise uniform "totalitarian" control over life in their respective countries. Some writers argue that by virtue of its "omnipotence," the communist state indefinitely can prevent any development toward a freer society. The non-communist reactionary regimes, then, are still preferable to "communist totalitarianism" because they at least might evolve into something better than they are today, whereas no country has ever emerged from communism having once "succumbed" to it.

In response to this view, it can first be suggested that there has been little time, as cultures go, to observe change. Most communist governments have been in power for less than a few decades. The Soviet revolution was a scant fifty years ago. Second, the existing communist societies have indeed been undergoing deep-seated and dramatic transitions, including increasing economic and material well-being, higher levels of education, greater areas of popular political involvement and expanding freedom in the arts. If we discard our preconceived image of the communist state as an immense monolith, an immutable, all-powerful totalitarian machine, we can observe that communist leaders, like political leaders everywhere, seem to devote a great deal of energy to the essential task of maintaining popularity and power by mediating competing factional forces and accommodating widespread social demands. Like leaders elsewhere, they sometimes find themselves confronted with popular fermentations and eruptions that send them rushing forward to catch up with those they are supposedly leading. "All-powerful" party rulers are suddenly deposed; new voices, new demands, and new programmes emerge; yesterday's political sins become today's political virtues, and vice versa. Conflict seems to be an inescapable part of any modern social system, including a communist one.

Democratic expressions (as defined by conventional Western standards) are becoming more pronounced in communist countries. In Yugoslavia, the premier of the Slovenia Republic was defeated on a parliamentary vote, refused to reconsider, and was ousted by the legislature, which proceeded to elect a new government. Yugoslavs, according to one New York Times observer, are enjoying an increasingly "greater degree of freedom to dissent, to practice religion, to travel outside the country and to enjoy a press of considerable diversity." In the Soviet Union, two Russian political scientists, writing in a scholarly journal, urged that their country's legislative bodies begin exercising the full power conferred on them by law.

The developments within the "communist world" are often startling and uneven. At any one time one can witness significant transformations toward more open and pluralistic social arrangements along with sporadic regressions reminiscent of the Stalinist era. But if anything can be said about the "communist world" it is that it does not exist as a monolithic unchanging entity.

Communism was once feared and hated because it allegedly represented a unified global conspiracy dedicated to our obliteration. Having realised that the "communist world" is riddled with conflict, many anti-communists now assert that "competing" communists are just as dangerous as formerly "conspiring" ones. Many devils are at least as bad as one since all of them are motivated by essentially the same evil intent. In our imaginations "communism" becomes a kind of contaminating reified "force" which infuses itself into diverse and incongruous political forms. The communist may be a Rumanian leader openly denouncing Soviet policy, a Cuban attacking Peking, a Russian or a Chinese castigating one another; whether he be a well-fed bureaucrat in Warsaw or a half-starved seventeen-year-old fighting the foreign invader in the Vietnam jungle, a Dominican student taking up arms for constitutional rule or a French intellectual making an agonising reappraisal, a Huk guerrilla fighting for land reform, a Bolivian tin miner, a factory worker in Turin, a journalist in Chile, or a schoolteacher in Minneapolis—but such communists, once so labelled, represent the same evil in varied guises. As with any stereotype, the word "communist" imposes a false categorical uniformity upon a whole host of human beings who often share little common identity with each other, and who in the infinite variety of their social, historical, national, and personal experiences are frequently in conflict with or indifferent to each other.

It is a curious "satanic force" which so strenuously works against itself the way communist organisations, and nations frequently do. Heated old-fashioned territorial disputes, complaints about unfair trade and treaty agreements, market competitions, differences in historical experience and in cultural taste and development, memories of past national rivalries, age-old ethnic and racial animosities, suspicions of being disadvantaged and misused—in short, all the substantive and psychic conflicts that have plagued nations throughout history arise among the communist countries and parties.

CHAPTER TWO - The Demon Communist

Those who crusade, not for God in themselves, but against the devil in others, never succeed in making the world better, but leave it either as it was, or sometimes even perceptibly worse than it was, before the crusade began. By thinking primarily of evil we tend, however excellent our intentions, to create occasions for evil to manifest itself. ALDOUS HUXLEY Diabolism on the one side and divinity on the other still survive as basic factors in the process of political control. CHARLES E. MERRIAM

It is characteristic of the virtuous that they are prone to see demons, and of the godly that they frequently have a greater interest in the devil than in the deity. The virtuous are not merely tantalised by evil, they are in need of its presence. Were there no venal force there would be no opportunity to save the world or oneself, and no occasion for the organic violence that so often typifies righteous rage. The virtuous need the demonic because a role identity cannot find meaning except in association with complementary roles. For this reason the magistrate in Jean Genet's The Balcony begs the criminal not to mend his ways so that he himself may continue to exist as a magistrate; so the physician needs the sick, the teacher needs the student, the anti-Semite needs the Jew, the soldier needs the enemy, and the anti-communist needs the communist. The seemingly antithetical are often symbiotic. For most of us virtue would lose its meaning were sin abolished; thus, at times, the good is discovered by a process of defining and then negating the evil as in "Thou shalt not..." And to be against some kind of sin has frequently been sufficient grounds for a claim to some kind of virtue.

To a greater extent than they dare admit, the virtuous are intrigued by and vicariously addicted to evil; they find it stimulating and titillating. In the name of vigilance, sin becomes their preoccupation. It is no accident that those who make most vehement claim to the virtues of true Americanism, viz., the John Birchites, dwell most obsessively on the sins of communism, even to the extent of appropriating to themselves what are taken to be communist methods (conspiracy, unquestioning obedience to the leader, infiltration, use of front organisations, etc.). If communism were to disappear from the face of the earth, the Birchite would have to create new manifestations of it in his imagination—as indeed he frequently does—or else face a life emptied of much meaningful imperative.

If the impetus of one's life feeds on phobia derivatives, then the phobia, instead of being easily discarded, will be maintained at all costs. Arguments and evidence which demonstrate the groundless or exaggerated quality of such fear are not welcomed as sources of relief, but are resented as denials of one's deep psychic outlets, intrusions demanding a drastic reallocation of one's life impetus. Our fears and hatreds can become precious things, and rather than seeking liberation from them we often hold to the arguments which justify and intensify them. There evolves, to use Gordon Allport's phrase, a kind of "functional autonomy"; the very investment of vast amounts of psychic energy makes it extremely difficult for one to surrender the phobia. The fear creates its own momentum and eventually becomes its own motivation.

Most Americans seem to share this addictive fear of communism, and no sooner does one representation of the menace (the Russians) submerge than phobic feelings are cathected on to another (the Chinese). The fear has become too conditioned into us, too invested with meaning, too awesomely important to be deprived of its expression at a moment.

The Ideological Thread

A fear of this dimension tends to reify the feared object; communism becomes a political force divorced of the historical, national, ethnic, cultural, organisational, material, indeed, human, substances which give it form and identity.

What is this transcending and transubstantiating quality that transforms people into communists, and communists into demons, even as these demons battle each other across and within national boundaries, while often showing themselves eager for peaceful cooperative relations with ordinary mortals? The anti-communist's standard response is to classify as "outward appearances" those characteristics that do not fit the image of a nefarious adversary, reminding us that appearances are always deceiving and always outweighed by the "inner" characteristics which all communists have in common. For all their differences and conflicts, the communists allegedly share the same inner vision, the same ideology. Do they not consider themselves identified as communists, and is not this identity a function of their mutual dedication to Marxist-Leninist tenets?

The evidence of the preceding chapter might make us question whether commonly professed doctrinal axioms signify conspiratorial unison, and whether doctrine itself does not as often become a source of conflict as of cohesion. Professions of common ideology do not guarantee a common reading of the Marxist-Leninist text. The nature of political ideology is that it can frequently be ignored; and it is debatable and susceptible to varying interpretations when not ignored. It can be revised to best serve the interests of some communist leaders while conflicting with the predilections of others. Most often, doctrine is used by communist leaders to justify policies and legitimise actions, and its meaning is periodically reinterpreted accordingly.

Even if we were to grant the dubious proposition that ideology guides all communist actions and goals, we would still have to determine how and in what ways ideology is implemented; that is, we would still have to evaluate specific policies. We would then ascertain the unremarkable fact that, despite their common "Marxist-Leninist" label, different communist leaders, acting in response to diverging sets of priorities, arrive at conflicting policies, and are disinclined to sacrifice their immediate interests to the eschatological goal envisioned in certain passages of the sacred text.

The history of Christianity demonstrates that ideology seldom guarantees frictionless cohesion or concerted action among a vast plurality of interests, loyalties, and animosities. Even during that one grandiose international military effort of the Middle Ages, the Crusades, "there was almost as much strife between the Christians who went on them as there was fighting between Christians and infidels." The religious wars of the post-Reformation era clearly demonstrated the prosperity of men to slaughter each other in the name of the Prince of Peace and the One True God of Love. The heretic is always more hated than the infidel. Something similar may be said of the various communists. Stalin excommunicated Tito, reclassifying him an apostate of the Word; the USSR and Albania pronounced damnation on each other for being enemies of the working class; the Rumanians sacrificed their form of national communism by treating it as an expression of the self-directed spirit of the nation's proletariat and therefore a sacred representation of Marxist internationalism; Moscow and Peking accused each other of heretical violations of revolutionary tenets, etc. All this does not mean that doctrine is merely window dressing; legitimacy of rule is the most serious concern for any leadership group and since doctrine supports legitimacy, it is treated seriously. What it does mean is that ideology can breed conflict as readily as it can promise unity.

There are other tempting comparisons between Christianity and communism. Christianity, too, was an ideology that cut across national boundaries, and like communism, it suffered its worst schisms and decline under the competing demands of the nation-state. Devotion to the nation became a far more commanding emotion than loyalty to Rome. Today it is the Rumanian Communist Ceaușescu who heaps scorn on those party theoreticians who "have been trying to lend credence to the idea that nations are an outdated social category." The earlier national schisms (Titoism and Maoism) have opened opportunities for further pluralities and the promise of a conflictless world seems no more at hand today than in the days before Bolshevism.

Words vs. Words: The Diabolic Blueprint

Americans fear that the communist texts contain a "blueprint for world conquest." Now there is no gainsaying that communist writings of the nineteenth and twentieth centuries would provide an ample number of predictions about the eventual global victory of communism. However these same Marxist writers are often quite explicit on the point that revolutions cannot be exported but must come from the political consciousness and sacrifices of the various peoples of the world. This was as true of Marx as of Lenin and is as true of Lin Biao.

What many cold-war theoreticians fail to do is distinguish between prediction, on the one hand, and intent and action, on the other; thus, classic Marxist-Leninist predictions are treated as statements of intent directing all present-day communist actions. Yet it is one thing to show that a person believes history is moving inevitably on a particular course and quite another to demonstrate that this presumption directs his present energies and that other goals such as national prestige, international peace, domestic prosperity, and personal security have lesser meaning to him. With much insight, Robert Daniels observes:

...The American outlook... cannot grasp the possibility of communist ideas becoming mere doctrinal comforters which do not guide action to any significant degree. Americans themselves, like practically everyone else, may be guilty on this score: stock phrases like "freedom" and "democracy" sustain the sense of American self-righteousness but may be conveniently overlooked when practical business or foreign policy decisions have to be made... To keep one's own ideology intact, it is easier to believe in the consistency of the other side's as well. [Italics added.]

The propensity to use some quotation from a communist source as prima facie evidence that communists are conspiring to destroy us is no better exemplified than in the treatment accorded Khrushchev's "we will bury you" statement. In 1959 during a visit to the United States, the Soviet leader was requested at a press conference to speak to this point:

Mr. Lawrence: A number of questions reflect a great interest in another remark once attributed to you, Mr. Khrushchev, to a diplomat at a reception, that you would bury us.

If you didn't say it, say so, and if you did say it, could you explain what you meant?

Premier Khrushchev: ...I believe I did use that expression once, and if I did, I will try to explain why and what it means. To put it more precisely, the expression I used was distorted, and on purpose, because what was meant was not the physical burial of any people but the question of the historical force of development....

At one time the most widespread system of society in the world was feudalism. Then capitalism took its place. Why was that? Because capitalism was a more progressive kind of system than was feudalism... We believe that Karl Marx, Engels and Lenin gave scientific proof of the fact that the system, the social system of socialism would take the place of capitalism.

We believe in that... and that is why I said that looking at the matter from the historical point of view, socialism, communism, would take the place of capitalism and capitalism thereby would be, so to speak, buried...

I personally am convinced that communism will be victorious, as a system of society which provides better possibilities for the development of a country's productive forces; which enables every person to develop his capacities best; and insures full freedom of a person in that society. Many of you will not agree with that, but that means that I cannot agree with you either.

What is to be done? Let us each of us live under the system which we prefer, you under capitalism, and we will continue to build under communism.

All that is not progressive will die away someday, because if capitalism, the capitalist society, is a better form of society and gives better opportunities to develop a country's productive forces, then certainly it will win.... [This is followed by statements concerning the productive accomplishments of the Soviet Union which Khrushchev offered as proof of the viability and success of the socialist system.]

Here we have a prediction about the course of history and not a statement of aggressive intent. But why should we believe Khrushchev's denials of belligerent intent? Are not communist words designed to put us off our guard by lulling us into a false sense of security? And have not communists elsewhere confessed to their aggrandising plot in what Dean Rusk describes as "the aggressor's openly proclaimed intentions"? But which is it to be? Do communist words mean nothing or do they mean everything? Are communist utterances filled with duplicity and subterfuge or do they openly confess nefarious intent? Many cold-war theorists would have it both ways, placing no faith in Khrushchev's words when he speaks at length to give the full import of his original comment, but giving credence to those utterances which can be taken out of context and freely embellished with nightmarish implications as with the "we will bury you" slogan. Thus, the people who warn us against relying on the words of communists frequently build their own anti-communist brief on out-of-date or out-of-context words from Lenin, Khrushchev, or Lin Biao. And by methods not readily discernible, some anti-communists appear to know exactly when a communist is speaking with lethal mendacity and when with childlike candour.

Words and Actions: Elastic Applications

In assessing the relationship between the communists' words and their actions, American "cold-warriors" utilise the mechanisms of selective perception described above. When the communists' utterances are moderate, we discount these as mere words and point to their seemingly hostile actions. Hence, when the communists plea for coexistence and peaceful negotiation of disputes, the anti-communist tends to discount this as verbiage, and points to their ostensibly antagonistic behaviour (e.g. Soviet missiles, Warsaw Pact, Hungary, Berlin blockade). When communist actions are restrained and conciliatory (e.g., the Austrian peace treaty, cuts in military budgets, nuclear test-ban treaty, concessions on underground tests, the cultivation of friendly political and economic relations with non-communist nations, etc.) we are advised not to lose sight of their hostile words. Thus at times we are reminded that "actions speak louder than words" while on other occasions we are asked to believe that "words speak louder than actions."

A forced consistency in the anti-communist argument is achieved by postulating, a priori, the existence of an unrelenting communist hostility and then dismissing all peaceful and conciliatory communist expressions and actions as merely "tactical." But to discount peaceful actions and expressions as "tactical" is to imply that they are not a measure of real behaviour. Yet what political leaders do as "tactics" is, after all, what they do; it is how they behave, and is much of what they are. A group's unwillingness to negotiate, compromise, and cooperate is usually taken as evidence of its extremism and antagonism. Surely the presence of a willingness to make concessions and reconcile differences with other groups should be indicative of the converse.

Any action and its opposite is treated by the anti-communist as evidence of the same inexorable demonic intent. If the communists act belligerently, this demonstrates their wickedness; and if they act moderately, even threatening to become downright friendly, this, in turn, proves their duplicity, mendacity, and again, their wickedness. Thus for many years a Soviet challenge in Berlin was immediately taken as evidence of aggression, but the withdrawal of the challenge was not received as an indication of a desire for peaceful reconciliation but as a shifty ploy designed to throw us off balance. For many years, the shrill anti-Americanism of Soviet propaganda supposedly signified aggressive war-like intent, but in the post-Stalin era when Moscow began calling for friendly relations with the United States, contending that there were no differences between the two great powers which could not be negotiated, then American observers, such as the Sovietologist Frederick Barghoorn, saw this move as a Soviet attempt to "pose" as the champions of peace thereby "neatly turning the propaganda tables." Soviet pleas for negotiation, trade, and disarmament were little more than "gambits," "shrewd moves," "maneuvres." In 1960, when Castro bitterly accused the United States of planning a Cuban invasion, we saw this as a representation of his slandering hostility (even though his accusation proved quite accurate soon after, in the Bay of Pigs invasion.) Three years later, when Castro made repeated overtures for peaceful and normal relations with the United States, we spurned all such offers either as "gestures" designed to induce us to lower our guard or as attempts by Castro "to get himself off the hook." But if we justify our own hostility towards Cuba on the grounds that Cuba is hostile towards us, then what becomes the justification when Cuba seeks a rapprochement?

The justification comes in that elastic evaluative process which enables the anti-communist demonologist to perceive all events and conditions as examples of the devil's doings. Other illustrations of this a-priorism may be given. When the Soviet economy faltered, this was taken as evidence of the innate undesirability and failure of a communist state to build the good life. When the economy surged forwards this was treated as evidence of fearful communist power. If the Soviets closed their borders to Western visitors (out of suspicion and fear of espionage and subversion) this was proof of their antagonism; and for almost twenty years the "Iron Curtain" served as the convenient symbol of the Red Menace. When the Russians opened their borders to Western visitors in the post-Stalin era and sought wider exchanges, this was taken as signifying dangerous strength and confidence; the Soviets were seeking a new propaganda advantage.

For a while it was even assumed among some American writers that the many inconsistencies in Soviet policy were part of the Kremlin's deliberate design. Confronted with a conflicting array of stimuli, the reacting adversary (i.e., the United States) would suffer immense confusions. By the application of Pavlovian stimulus-response theory to foreign policy, the Soviets supposedly were intended to unhinge us. That Soviet policy inconsistencies resulted from the same confusions, trials, and errors, internal internationalism and agonising transitions that beset all policymakers was an idea not seriously entertained during the first twenty years of the cold war.

In sum, demonological thought has the capacity to reduce all things, X and the opposite of X, to the same conclusion: economic failures or economic successes, closed borders or open borders, a reluctance to negotiate or a willingness to negotiate, blustering rhetoric or friendly rhetoric, hard consistencies or confused inconsistencies—whatever the communists may do and say, or not do and not say, becomes evidence to support our fearful imagery.

Inhuman, Subhuman, Superhuman

A major supposition of the demon theory is that communists are not encumbered by ordinary human emotions. The devil, after all, is neither lout nor weakling, but infinitely resourceful, persuasive, and purposeful. He is the devil, as Bishop Emrich once noted, because he moves with all these virtues in the wrong direction: "The Devil, says traditional Christian thought with profound insight, is a fallen angel." Throughout history, whether his guise be that of Jacobin, Jew, or Bolshevik, the devil has been endowed with exceptional guise, daring, and stamina. We have been reminded that the communists are "not like other people," that they place little value on human life (including their own), that they operate by diabolic rules and rites of their own, that they have mastered sinister "appeals" and "forces" against which we must be alerted and armed.

The virtuous, despite their arrogance, frequently feel inferior to the wiles of the wicked. In all their puritan anxiety and secret self-doubt, they cannot free themselves from the suspicion that, in a wicked world, evil genius possesses the best methods for achieving success. We Americans nurse an inveterate dread that we are handicapped in any confrontation with the communists by the inhibitions imposed upon us by our innate goodness. Believing we lack the fanatical diabolic secret powers of the demon, yet envious of such powers, we begin to overcompensate for the imagined disadvantage. Thus, when confronted with evidence that communist appeals are much more effective in winning allegiance and support in certain Vietnamese villages than our own best efforts at psychological warfare, we have been known to redress the balance by bombing the contested villages out of existence.

The communist's demonic resourcefulness seems to defy the ordinary laws of political action. If we are to believe Hubert Humphrey, the communists do not need or even want the normal advantages of majority support and the strength of numbers. Confronted with the fact that our Santo Domingo intervention had attempted to prevent a communist takeover in a country where communists were not noticeably present, Eric Sevareid fashioned this superhuman image:

...Their lack of numbers is their strength. It was because they were few that President President Bosch had not bothered to deal severely with them. It was because they were few that they could do much of their work undetected... [and] could act with rapidity when the explosion came. It was because they were few that foreign opinion makers could make the Americans seem ridiculous and give us a propaganda defeat.

It follows, as Theodore Draper ironically observed, that the more communists there are, the more likely they are to be dealt with severely, to be detected in their work, to act less rapidly, and to make it difficult for the Americans to appear ridiculous. By that logic, it should be our goal to increase the number of communists in order to deprive them of their devilish tactical strength. The communists are both "titan and beast," superhuman but also subhuman. To justify our own momentous and murderous power we need not just any old enemy but, as W. H. Ferry reminds us, "one who is sinister, conspiring, terroristic, atheistic, power-hungry, monolithic, anti-human, and inhuman. To quote Senator Fulbright:

Man's capacity for decent behaviour seems to vary directly with his perception of others as individual humans with human motive, and feelings, whereas his capacity for barbarous behaviour seems to increase with his perception of an adversary in abstract terms. This is the only explanation I can think of for the fact that the very same good and decent citizens who would never fail to feed a hungry child or comfort a sick friend or drop a coin in the church collection basket can celebrate the number of Viet Cong killed in a particular week or battle, talk of "making a desert" of North Vietnam or of "bombing it back into the Stone Age" despite the fact that most, almost all, of the victims would be innocent peasants and workers, and can contemplate with equanimity, or even advocate, the use of nuclear weapons against the "hordes of Chinese coolies." I feel sure that this apparent insensitivity to the incineration of thousands of millions of our fellow human beings is not the result of feelings of savage inhumanity towards foreigners; it is the result of not thinking of them as humans at all but rather as the embodiment of doctrines that we consider evil.

How difficult it would be to maintain our immense psychic and material investment in the global crusade against communism if the object of it all were just another group of mortals not all that different from ourselves, impelled more or less by the same life needs, desires, and feelings.

It is the practice of cold-war scholars to emphasise that communist nations are cast from the same totalitarian mold as Nazi Germany; thus the various communisms are reduced to one ominous monolithic image, and even more significantly, Soviet Russia and Nazi Germany are treated as archetypal equivalents. References to certain similarities such as the one-party system, the secret police, a controlled press, and a "totalistic" ideology become sufficient reason to impute all the sins, evils, and terrors of the Nazi system to the various communist systems, albeit with a few minor qualifications.

In this fashion the demonologist makes his task easier, for who would challenge his crusade if in fact communism is but another variation of Nazism? Who would challenge Lyndon Johnson and Dean Rusk when they equate wars of liberation in Southeast Asia with Nazi aggression in Europe, arguing that any "retreat" in Vietnam would be another Munich, another prelude to world war? Yet we might question the validity of their particular historical extrapolations, and consider the possibility that the differences between Nazi Germany and Soviet Russia or Communist China from the standpoint of international well-being far outweigh the similarities. It is, after all, not a matter of indifference to us that Brezhnev and his technocrats, rather than Hitler and his lunatics, preside over the Kremlin's nuclear missiles, not a small matter that Soviet goals seem directed towards achieving stabilised relations abroad and prosperity at home, rather unlike the glorified Nazi goals of war, conquest, and master-race barbarism. More than appearances separate the Soviet faith in science, education, and collective social betterment from the Nazi faith in Volk mysticism, psychotic sadism, and genocide. Khrushchev's assertion that socialism is "ballet and borscht" is not to be compared with the Nazi obsession with blood and bullets. While the Third Reich strove for autarky as a necessary economic condition for the war to come, the USSR has continually sought wider and closer cultural, economic, and political relations with other nations. Can one seriously equate the caution of Soviet foreign policy—putting aside whatever else may be said about it—with the apocalyptic violence that impelled and captivated Hitler?

More specifically, can one imagine the Nazis making an outright gift of 200,000 tons of wheat to famine-ridden India as did Moscow in December 1966? To those who would argue that this very willingness to bear gifts is what makes the communists even more dangerous than the Nazis, a rebuttal has been offered on the previous pages: our understanding and evaluation of a nation should be derived in large part from how it behaves. Therefore, if the Soviets aid India, there seems a strong reason to conclude that they are not bending every effort to subverting and taking over the New Delhi government, rather they are behaving sympathetically and helpfully towards a non-communist nation. Likewise, the Soviet effort at mediating the Kashmir war in the autumn of 1965, leading to the cease-fire agreement signed at Tashkent, seems to demonstrate Moscow's desire to maintain peaceful and stabilised relations along her southern frontier. If the Soviets thrive on chaos, ruin, and the weakness of others, as cold-war theorists insist, then they give every indication of working against their own purposes by bringing Pakistan and India to the conference table. Only by disregarding actions of this sort can the demonologist identify Soviet Russia with Nazi Germany, equating grain shipments, technical aid missions and peace mediations with Hitlerian war.

When dwelling upon the subhuman qualities of the communist, special attention is usually given to the abuses and crimes perpetrated within the communist nations. There is no denying that Stalin sent hundreds of thousands to labour camps, and that hundreds among the Party leadership, the military, the arts, and sciences were executed on the suspicion of political deviancy. Nor can it be denied that ideological heterodoxy and freedom to challenge the legitimacy of Party rule in open political competition are still alien to the Soviet system. What we might question is the image of a totally terrorised, enslaved nation; the evidence we have indicates that the Stalinist terror was felt principally among the ruling echelons, and the higher one went into the decision-making structure, the more real and immediate the dangers. Among the masses, however, Stalin enjoyed a devotional support not to be expected from an antagonised terrorised populace. His death brought no joyful dancing in the streets; rather, according to the anti-Stalinist poet, Yevgeny Yevtushenko: "A sort of general paralysis came over the country. Trained to believe that they were all in Stalin's care, people were lost and bewildered without him. All Russia wept." This same populace, as even the American press noted, greeted Khrushchev's exposure of Stalin's crimes with scepticism and incredulity.

For many years anti-communist writers claimed that at any one time, anywhere from fifteen to twenty-five million Soviet citizens were suffering the horrors of slave labour camps, with millions perishing over the years only to be replaced by millions more. By such statistics, the sum total of people incarcerated in the labour camps over a twenty-five-year period would have consisted of an astonishing proportion of the Soviet population; the support and supervision of labour camps would have been Russia's single largest enterprise. That the USSR could have maintained this kind of prison population during normal times, let alone during an era of rapid industrialisation, total war, and re-industrialisation, and that Stalin could have maintained such popular devotion among the masses while so decimating their ranks is, to say the least, highly questionable.

When the Soviet Union was not being defended as a paradise on earth by a handful of American Communists, it was being depicted by the anti-communists as a land of unmitigated terror and misery. The years of misrepresentation still make a balanced view of Soviet society difficult to attain. Without pretending that the civil arrangements and material conditions of the USSR equal those found in certain more prosperous and liberal locales within the Western democracies, we might note the salutary developments of the post-Stalin era, viz., a marked improvement in working conditions, a small but visible mitigation of the more glaring inequities in salaries and income, new and substantial capital investments in housing, recreational facilities, and consumer goods, the abolition of all school and university fees, and the continuation of relatively generous pension benefits and vigorous medical and health programmes which were already a feature of Stalin's era.

Reforms in Soviet law include the elimination of certain categories of crime, for instance, abortion, absenteeism, and the wartime restriction on quitting one's job without permission; the right to consul prior to trial has been extended along with new procedural safeguards in evaluating evidence and confessions. In the area of political crimes even more notable reforms have been instituted: the secret police have been downgraded and deprived of the power to investigate crimes under their own special rules without Procuracy supervision; the laws permitting persons to be tried secretly, in absentia or without counsel have been repealed; Vyshinsky's doctrine that the accused must prove his innocence in cases of counterrevolutionary crimes has been replaced by a new Soviet code which places the burden of proof on the prosecutor; innocent associations with others who are planning an illegal act no longer constitute a crime; the law on "counterrevolutionary crimes" is now somewhat less nebulous; the crime of "terrorist acts" has been restricted to murder or serious injury of an official with intent to overthrow or weaken Soviet authority; 1957 saw the completion of a thorough re-examination of all cases of individuals previously convicted as counterrevolutionaries and the release from labour camps and full rehabilitation of the overwhelming majority of such persons. "The Soviet citizen, "Professor Harold J. Berman of the Harvard Law School concludes, "is now protected against police terror, false charges, and faked trials to a far greater extent than ever before in Soviet history."

Transitions in leadership are now possible without bloody purges and executions, as witnessed by the peaceable disposition of Khrushchev. Contacts with Western travellers and Western ideas are increasing. Generally a new ease, affluence, and self-confidence are visible in Soviet society, and along with this, critical voices can be heard within governmental, artistic, and intellectual circles. Nevertheless, there is no gainsaying that bureaucratic authoritarianism still pervades many crucial aspects of oficial and intellectual life. There persists a Party vigilance against those "alien ideologies" that "defame" the Soviet system, as exemplified in the official condemnation of Yevtushenko, and the trial of Daniel and Siniavsky, and the 1968 trial of four young writers.

Having observed these autocratic features in a communist society which might well deserve the appellation of "evil," we need not then presume that the men who govern the system are incapable of acting as—and therefore, incapable of being treated as—ordinary mortals. The trouble with the demonological position is that it is based on a false conception of evil; it does not allow that the same leader who perpetrated the bloody purges of the 1930s also instituted one of the most advanced health and medical care programmes in the industrial world, and that the same men who forcefully suppressed a popular revolution in Hungary and occupied Czechoslovakia also instituted humanising reforms in the political-judicial process and substantial improvements in consumer conditions at home.

Is it really possible that Joseph Stalin, a cruel despot who ordered hundreds of thousands of people suspected of political opposition sent to labour camps... without even the pretense of a fair trial, at the same time established a system of law and justice designed to operate fairly and objectively in nonpolitical cases? It is not only possible: it is a fact. But why should it appear strange?

It appears strange only to those who insist that the adversary, in his every important movement and motive, is capable of only wrong deeds. Yet history is replete with examples of ruling groups simultaneously executing the most morally incompatible actions.

But if and when the anti-communist admits there may be positive features in the Soviet system, he then usually reintroduces the "tactical" argument. For instance, Bertram Wolfe dismisses the welfare feature of the Soviet system as an expediency adopted by the totalitarian state in order to maximise its power: a literate, healthy population is, after all, a necessary condition for increased industrialisation. Hence, what is considered "welfare" is actually an instrument of "power." One, however, might just as easily argue it the other way around. Given the Soviet dream of building the supposedly one true happy, productive, cooperative, and peaceful socialist society, it might be that what is considered "power" is actually an instrument of "welfare." For years, Wolfe and others argued that Soviet leaders pursued power to the constant and deliberate detriment of welfare; now confronted with the fact that the USSR spends proportionately more on health, education, and welfare than do highly industrialised Western nations, they dismiss this as an expediency of power. First, the Soviets supposedly used power to neglect welfare; now it seems they use welfare to maintain power.

The communist system is evil either because it shows no concern for the welfare of its citizenry, or because it does show a concern but only for an imputed evil purpose. There are, then, no set of observable conditions which can put the anti-communist presumption to an empirical test. Indeed, we are not dealing with an empirical proposition. The fact remains that the Soviet government has chosen to give a reasonably high priority to social welfare, and this datum cannot be dismissed if we allow that one way of judging behaviour is to observe actual behaviour, and one way of judging a system's priorities and policies is to look at its actual priorities and policies.

The Non Sequitur

Even if it is finally agreed that there are liberalising tendencies in the Soviet Union and other communist nations, the anti-communist might argue that the mitigation of the more glaring evils in Russia's domestic life does not guarantee virtue in its international life; it is, after all, Moscow's international behaviour that can affect our own well-being and survival, and there is no one-to-one relation between international and domestic actions.

But that is exactly the point. If we cannot presume virtue in Soviet foreign policy by merely pointing to reforms in Russian domestic life, likewise we cannot presume evil in Soviet foreign policy by dwelling upon the internal autocratic features of the Soviet system. Often the anti-communist alludes to real or imagined domestic ills within the communist nations as a means of justifying his own antagonism towards those nations, pointing to the internal crimes of Stalinism as prima facie evidence of Soviet aggression abroad (and at the same time assuming that anyone who sees Soviet policy as a defensive reaction to our own cold-war crusade in therefore obliged to be an apologist for all features of Soviet society).

Great Britain offered perhaps the best approximation of a political democracy in the twentieth century and throughout much of the nineteenth, but this says little about the ruthless exploitations and oppressions of her imperial rule in Ireland, India, and Africa. Domestic rule in Franco's Spain features some of the worst economic, social, and political abuses to be found in a Western nation, yet Spain's relations with other sovereign states have been inoffensive and, one might even say, respectable. Neither the historic, criminal indifference to racial minorities, nor the belated, half-hearted attention more recently directed to that issue, damn or justify American postwar policies towards the Soviet Union.

Much of the discussion about communist countries rests upon this non sequitur. That we see a nation as possessing certain domestic virtues along with its vices, or vices along with its virtues does not necessarily tell us how to relate to it in the field of foreign policy, for its actions abroad may be dangerous to our security or not, conciliatory and moderate or abrasive and antagonistic, irrespective of how its social life might suit our tastes.

If the reason we oppose communist governments is that they are despotic, then why do we not pursue a hostile policy towards the many non-communist autocracies? Here the cold-war theoretician might reply that the non-communist dictatorships, whatever we might think of their social institutions, do not threaten our own peace and security. The question, then, is: Do the communist nation-states threaten our peace and security? and not, Are they undemocratic in their domestic arrangements? Thus we return to the contentions about international conspiracy, ideology, intent, and action that have claimed our attention in this and the preceding chapters. Some answers have already been suggested, but we will further investigate other facts and fictions about the "communist threat." Before doing so, we might pause to consider the historical, cultural, and political context in which anti-communism has flourished.

CHAPTER THREE - America the Virtuous

It is a truth, which every man may see, if he will but look,—that all the channels of communication,—public and private, through the school-room, the pulpit, and the press,—are engrossed and occupied with this one idea, which all these forces are combined to disseminate:—that we the American people, are the most independent, intelligent, moral, and happy people on the face of the earth. An editorial in THE UNITED STATES JOURNAL, 18 October 1845 Nothing is more embarrassing in the ordinary intercourse of life than this irritable patriotism of the Americans. ALEXIS DE TOCQUEVILLE, 1835

Since its inception, America has been imbued with a sense of its own historical uniqueness and God-given virtue. To trace all the antecedents that shaped our national self-image is to write a history of the nation itself. Instead we might delineate those components of the American belief system, those national myths, which tell us something about this country's habitual response to "alien" faiths, and something about the particular intensity of American anti-communism. In referring to our cherished beliefs as "national myths" one need not presume they are devoid of historical foundation, nor that they are frivolous cultural traits. "Myth," as the anthropologist Bronislaw Malinowski observed, "in fact, is not an idle rhapsody, not an aimless outpouring of vain imaginings, but a hard-working extremely important cultural force." If we don't define myth as the sacred tales which help enhance and codify belief, giving sanctity to the origins and destiny of a people, then the modern American is no more liberated from mythology than is the primitive Trobriander.

The Chosen People and the Perfect System

The image of America the Virtuous is rooted in the widely held myth of New World purity, and Old World corruption, a notion finding its earliest articulation in the seventeenth-century theocracy of Massachusetts Bay Colony. For the Puritan settlers, the Scriptural admonition to build a Zion in the virgin land took on a literal significance: "Know this is the place where the Lord will create a new Heaven, and a new Earth in new Churches, and a new Commonwealth together." Having lifted themselves and their children from the contaminations of the Old World, the Puritans faced the "howling wilderness" of America as might the Chosen People of Israel.

While Puritanism was itself too brittle and severe to survive intact, the idea that America was intended by God, History, or Destiny to occupy a special place in the world gathered strength as national consciousness took hold. "The hand of Divinity itself" shapes America's history, according to the youthful Hamilton. The truths that marshal the forces of independence are "self-evident," "the laws of Nature and Nature's God," wrote Jefferson in his Declaration. "There is still an option left to the United States," Washington believed. "Many hundred years must roll away," John Adams said, "before we shall be corrupted. Our pure, virtuous, public spirited, federative republic will last forever, govern the globe, and introduce the perfection of man."

Yet the Founding Fathers were realistic enough to acknowledge that angels do not govern men and even the virtuous have their vices. If the hand of God had offered the option, it was the hand of man that was to fashion the fulfillment by providing for "the necessity of auxiliary precautions." The future depended upon the institutional arrangements—the Constitution, the laws, the quality of policy and leadership—which would dilute and dissipate the aggrandising and corrupting human impulses.

A cautious document patched together by men who were conscious of individual and institutional imperfections, the Constitution nevertheless was to become an object of national devotion in the popular mind. The land, the people, and the Constitutional system all became part of something greater called the American Way of Life, something never explicitly defined because its existence has been so widely assumed to be a self-evident reality.

The Capitalist Culture and the American Dream

Cultural beliefs, e.g., the anti-radical, anti-socialist, anti-communist attitudes commonly shared by Americans, do not emerge full-blown from nowhere, nor do they circulate themselves like so many disembodied spirits. Beliefs must be propagated by human beings functioning within primary and institutional groups. In many instances the institutional agencies that transmit beliefs are heavily influenced by those interests which control the material resources necessary for social life. One cannot easily overestimate the extent to which the "haves" of society, successfully sanctify those beliefs which serve their interests, and stigmatise those which do not.

Throughout the industrial history of Europe and America, the propertied classes treated reformist demands as attacks upon civilisation itself. "Every demand for the most simple bourgeois financial reform, for the most ordinary liberalism, for the most commonplace republicanism, for the flattest democracy, is forthwith punished as an 'assault upon society' and is branded as 'socialism,'" wrote Karl Marx in 1852. Today convictions about the virtues of private enterprise and the evils of socialism and communism are so widely disseminated among Americans of all classes as to have developed an inertia of their own. However, such beliefs, even if they sometimes seem to be out of the air we breathe, have been quite consciously and strenuously propagated for several generations by the propertied interests in American society and by the institutional agencies over which these interests often exercised a substantial influence including the press, the professions, the public schools, the pulpit, the politicians, and the policymakers. Radical socialism was denied its legitimacy as a system of belief worthy of serious consideration, and the corporate economy was treated as an unalienable mainstay of American life.

A belief system and the institutional interests that support and are supported by it seek to identify themselves with other sacrosanct institutions and symbols. "The Free Enterprise System" became indelibly associated with the symbols of Nation, Democracy, Family, Church, and Order. There was a time in the late nineteenth century when one tycoon could lament the hostility felt by "the mass of people in this country" towards the corporations. And Theodore Roosevelt could win popular support with a flurry of "trust busting"; congressmen on the Nye Committee investigating the munitions industry in 1934, could denounce the "war profiteers" and Franklin Roosevelt could heap disdain on the "plutocrats." But regardless of the ebb and flow of public sentiment, the entrepreneurial culture was never seriously challenged by a competing American ethos. After World War II, even as talk of a "mixed economy" and a "welfare state" was becoming more respectable, the corporate economy came to enjoy as great a popularity as at any time in our history. Today, attacks upon "Free Enterprise" often are equated in the public mind with un-Americanism. Capitalism is treated as a necessary condition—sometimes even a sufficient cause—for political freedom, contraposed as the sole alternative to "communist tyranny." The National Association of Manufacturers' two-volume study of private enterprise observes: "Two... things have been of outstanding and dominating importance in our development: our system of representative democracy and our system of individual enterprise.... Inevitably and irrevocably the two go hand in hand."

By posing democratic capitalism and despotic socialism as the sole alternatives, the American ideology neglects the examples of democratic socialism (e.g. Israel, Sweden) and despotic capitalism (e.g. Spain, Portugal, South Africa, and most of Latin America). Capitalism is neither a sufficient cause for democracy nor a necessary condition. Capitalists have prospered under democratic and dictatorial political systems, and have lent wholehearted support to both, recognising in their practice, if not in their rhetoric, that there is no inevitable one-to-one relationship between an economic and a political system.

While American capitalism claims to be an expression of the universal natural drive for individual gain, it also presents itself as something unique in the world. It credits itself with having forged "the arsenal of democracy," the industrial-military machine that guards our frontiers in the struggle against communism, and it considers itself an essential part of the very desiderata to be defended. As one liberal Democrat from New York stated: "Unless one understands that the war in Vietnam is but another episode in the twenty-year-long series of confrontations between the two major powers on earth—democratic capitalism and oligarchical communism—one cannot understand what is happening anywhere in the modern world, much less in Vietnam."

The private enterprise system, it is said, creates equality of opportunity, rewards those who show capacity and initiative, justify relegates the parasitic and slothful to the bottom of the ladder, provides a national prosperity which is the envy of other lands, safeguards (through unspecified means) personal civil liberties and political freedom, promises continued progress in the endless proliferation of goods and services, and has made America the great, free, and beautiful nation it is. The extent to which ordinary Americans have internalised this credo is demonstrated by the Lynds who in their study of Middletown noted the tendency of workers during the depression to assume personal responsibility for their unemployment. Although they knew "times were bad," workingmen felt the system was less at fault than the individual exercising his talents in the marketplace. In his New Haven study, Robert Lane describes the workingmen he interviewed in 1957 as being plagued by money anxieties, engaged in a ceaseless striving for more income and more consumption. Yet economic egalitarianism, such as socialism or communism were believed to offer, found no place in their view of life. Income equality, Lane discovered, threatened to rob them of the goals that gave meaning to life ("getting ahead," "getting more"), obliterating the standards of class and status whereby they placed themselves in society and saw order and security in the world. Convinced that each person, rich or poor, pretty much got what he deserved, they considered the present system to be the best of all worlds.

The attitudes of these workingmen towards prosperity and the corporate economy were similar in many respects to what might be expected of the managerial elite. The same has been true of the American labour movement which over the decades has opposed radical programmes, giving wholehearted support to the private enterprise system, while concentrating on bread-and-butter issues and the entertainment of middle-class consumption styles. Like the business, political, military, and educational leaders, organised labour dedicated itself to the American anti-communist orthodoxy.

One might say there is indeed a "classless" society in America—in the sense that practically all Americans adhere to the entrepreneurial creed, and are dedicated to the acquisitive individualism of the competitive marketplace, and to the race for a better place at the status-consumption trough. Individual solutions are given to social problems, and national progress is calibrated by the piling up of goods, services, and income. America is the place where the Dream is always coming true. The choice, according to one business firm's advertisement, is quite clear:

If every Communist knew what every sane person in a capitalist country knows—the high standard of living which capitalism makes possible, the pride of individual accomplishment, the satisfaction of knowing you can go as far as your own abilities and ambition will take you, the security of justice, the joy of knowing your son can go even farther than you have gone... if every Communist knew the facts about capitalism, there wouldn't be any communists.

The Godly and the Ungodly

In some lands, such as Italy, many people who call themselves "communists" are also church-goers. In many Western European countries a new dialogue and mutual respect seem to be developing between Marxists and Christians. Even in Eastern European nations the communist governments have been willing to reach some kind of accommodation with the Church, and Soviet leader Gromyko has enjoyed an amicable audience with the Pope. In North Vietnam, according to various European and American observers, Catholics and Buddhists worship freely and openly. Despite these various signs, a quotation from Marx or Lenin is usually sufficient to establish the argument that communists are the implacable enemies of religion. Americans, in contrast, are the avowed boosters of religion. Whether or not they are devout practitioners, there is wide agreement among them that religion is a good and necessary thing.

There is no established Church in the United States, but as Will Herberg notes, religion per se, as represented by the major faiths, is so closely identified with the patriotic process as to have become a kind of unofficial establishment. Like capitalism, religion has attached itself to potent symbols beyond its own sphere. "Religion and democracy go hand in hand," said Vice President Barkley. "Religious faith remains in my opinion, our greatest national resource," asserted Adlai Stevenson, who went on to describe Americans as "the ordinary guardians" of a creed reaching back to the Old Testament Prophets. The particular denomination an American chooses is of no great public concern since the marriage of church and state is a nonsectarian one, leading the various faiths to the same God and the same Americanism.

What we have in America is the religion of nationalism and the nationalisation of religion. Over a century ago, the prophetic Tocqueville wrote:

Among almost all the Christian nations of our days, Catholic as well as Protestant, religion is in danger of falling into the hands of government.... [Rulers] divert to their own use the influence of the priesthood; they make them their own ministers, often their own servants, and by this alliance with religion they reach the inner depths of the soul of man.

Today the priestly-ministerial-rabbinical triumvirate has become an essential prop for presidential inaugurations, political party conventions, Congressional sessions, Thanksgiving Day dedications (a national not a religious holiday), and a host of other patriotic convocations. A variety of interfaith organisations exist to "fight communism" and aid "the victims of Red tyranny." On the eve of the 1964 elections, leaders of four faiths (including the Greek Orthodox) issued appeals urging voters to go to the polls to "protect their American heritage" and fulfill a "sacred obligation."

As the lines between political and religious belief blurred, a nonbeliever faced the charge of "un-Americanism." Richard Nixon once went so far as to suggest that atheists be disqualified from Presidential office. The American Legion, not the churches, launched the first "Back to God" campaign in 1955, on which occasion President Eisenhower submitted the following remarkable observation: "Recognition of the Supreme Being is the first, the most basic, expression of Americanism. Without God there could be no American form of government, nor an American way of life." Faith, then, was not only conducive to patriotism, it became a necessary condition.

Furthermore, it was argued, America needed religion for the same reason it needed massive armies, vital leadership, viable institutions, growing industry, creative science, excellent schools, healthy children, good transportation—in order to win the cold war. The communists were successful because, in the words of John Foster Dulles, "As a nation, although still religious... we can no longer generate a spiritual power which will flow throughout the world.... We have no message to send to captive peoples to keep their faith and hope alive." Whether American cold-warriors were really concerned about the souls of men in Asia and Africa or, for that matter, the condition of their own souls, is a question we need not consider here. More important was that America and God fought side by side. "What is our battle against communism if it is not a fight between anti-God and a belief in the Almighty?" pondered Eisenhower. "Communists know this. They have to eliminate God from their system. When God comes in, communism has to go." But the image of a two-fisted Yankee-Doodle God joining Uncle Sam in a Big-Two Alliance against a common foe, while enough to offend the sensibilities of even an atheist, did not sufficiently assuage popular anxieties about the outcome of the contest.

The Vigilante Spirit

Americans long have lived in fear of being contaminated by some alien ideological disease. Jefferson spoke for most of his contemporaries when he envisioned America as "a home for the oppressed" while at the same time describing the newcomers as "a heterogeneous, incoherent, distracted mob," ready either to support despotic rulers or "imbibe principles of extreme licentiousness."

For the wellborn of the Federalist era, Jacobinism loomed as the worst of the Old World conspiracies, preaching "treasonable or secret machinations against the government," and reaching those who corrupt our opinion... the most dangerous of all enemies." Throughout much of the nineteenth century, nativists treated the influx of illiterate, indigent Irish peasants as part of a "papal conspiracy" and "Popish plot" to undermine the Republic. The hysteria of the Know-Nothing, anti-Catholic, anti-immigrant crusade was eventually superseded by a more general alarm over "foreign radicalism." The Immigration Act of 1903 was the first in a series of repressive governmental measures against the foreign born that continue to this day and have included such things as Palmer raids, alien surveillance, arrest without warrant, detention without hearing, executive hearings often without right to counsel, no provision for due deliberation, and no safeguards against error, prejudice, and summary deportation. On the more "positive" side, there emerged a host of federal, state, and local chauvinistic "educational" programmes for the propagation of something called "100 percent Americanism" among the foreign stock.

The traditionally conservative immigrant, fearful of authority, oriented to the confines of his ethnic community, longing for security and modest gain, was hardly suitable material for subversion or revolution. Nevertheless, from the Alien and Sedition Acts of 1798 to the McCarran-Walter legislature of 1954, we have most often assumed the existence of an innate affinity between the alien and the radical. If every alien was not necessarily a radical, certainly every radical was in some way alien, that is, un-American, even if he came from old-stock antecedents, as was most often the case.

It should be evident by now that the anti-communist impulse did not emerge suddenly in the postwar years as a defensive reaction to the "Soviet challenge"; it has been with us for many decades. In 1919 the emerging spectre of Bolshevism sent a shudder throughout the bourgeois world. Having few investments in Russia, American capitalists suffered no noticeable deprivation at the hands of the Bolsheviks, but they saw the Soviet revolution as representing a socio-political order which fundamentally challenged their own system. For this reason the business community could support American participation in armed intervention against the Bolshevik revolutionaries while later displaying something of a benign indifference to the emerging insanity of Nazi Germany. Unlike the Soviets, Hitler did not appear to be attacking the institutions of profit and property.

In 1919 and the years following, the American plutocracy, the press, the pulpit, the university, the President, the Congress, and other established agencies of society set about alerting the populace to the menace that loomed. Senate committee investigations produced witnesses who gave harrowing accounts of conditions in Russia; Robert Murray describes it well:

These witnesses declared that the Red Army was composed mainly of criminals, that the Russian revolution had been conducted largely by former East-Side New York Jews, that Bolshevism was the anti-Christ, and that a stronger policy of allied intervention was necessary. Ambassador [David R.] Francis reiterated before the committee his belief that Lenin was merely a tool of the Germans and further maintained that the Bolsheviki were killing everybody "who wears a white collar or who is educated and who is not a Bolshevik...." Anti-Bolshevik testimony was played up in the columns of the nation's newspapers and once again the reading public was feed on highly coloured tales of free love, nationalisation of women, bloody massacres, and brutal atrocities. Stories were circulated that the victims of the Bolshevik madmen customarily has been roasted to death in furnaces, scalded with live steam, torn to pieces on racks, or hacked to bits with axes. Newspaper editors never tired of referring to the Russian Reds as "assassins and madmen," "human scum," "crime-mad," and "beasts." Russia was a place, some said, where maniacs stalked raving through the streets, and the populace fought with dogs for carrion.... Newspapers climaxed this sensational reporting with gigantic headlines: "RED PERIL HERE," "PLAN BLOODY REVOLUTION," and "WANT WASHINGTON GOVERNMENT OVERTURNED."

Domestic labour disputes were treated as symptomatic of an impending Bolshevik takeover. The Philadelphia Public Ledger greeted the Boston police strike with the observation: "Bolshevism in the United States is no longer a spectre." Headlines in The Wall Street Journal cried: "Lenin and Trotsky are in their way." Coolidge's military expedition into Nicaragua and other interventions in Latin America were justified largely as safeguards against communist uprisings. (Coolidge's actions moved Senator Borah to comment: "The specter of Russian Bolshevist activity in Latin America was conjured but refused to walk.")

The ad hoc legislative inquisitions in the 1920s and 1930s eventually led to the formation of the House Un-American Activities Committee in 1938. After World War II, anti-communist activities reached new proportions. Government employees and private citizens—from physicists to prize fighters—had their personal lives and opinions scrutinised by legislative committees, government security boards, the FBI, and sometimes the local police. Millions were required to sign loyalty oaths. Prosecutions under the Smith Act, state sedition trials, and contempt proceedings during the 1950s, followed by prosecutions against peace advocates in the 1960s, gave America a growing number of political prisoners. A Democratic-controlled Congress overwhelmingly passed the McCarran Internal Security Act of 1950 which, among other things, authorised the construction of concentration camps for purposes of interning without trial or hearing all suspected "subversives" should either the president or Congress declare a "national emergency." Of the six camps built in 1952 several have been maintained on a stand-by basis ready for instant use; other detention sites are available for immediate "activation."

In the 1960s some of the more hysterical expressions of vigilantism diminished markedly but anti-communism showed no signs of disappearing as a politically repressive force. The Medicare Law passed by the liberal Eighty-ninth Congress as part of the Great Society Program contained a clause (later rescinded) denying hospital benefits to persons required to register under the McCarran Act. The same liberal Attorney-General Katzenbach, who had previously suggested that Congress repeal the registration features of the McCarran Act, initiated formal proceedings to require the DuBois Clubs to register as a communist front. Soon after, a DuBois Club meeting place was bombed in San Francisco, and members of a Brooklyn DuBois Club were attacked and beaten by neighbourhood hoodlums, then arrested by the police while the assailants skipped away untouched by the law. In numerous peace demonstrations throughout the nation marchers were assaulted while police offered little protection and made no arrests. When the Des Moines school board suspended five junior and senior high school students for wearing black armbands to school as an expression of mourning for persons killed in Vietnam and in support of a Christmas truce, it was reported that school authorities

...encouraged physical retaliation against the wearers. One student said that the football coach... had encouraged students in a gym class to chant "Beat the Vietcong" during calisthenics.... The coach said earlier that the students had chanted this spontaneously and had been "provoking their Americanism." The student said the coach had asked two boys who refused to shout the slogans to stand and called them "pinkos or Communists." Armband wearers and sympathisers have also reported being struck and kicked since the dispute arose. [They protested that] those who had resorted to violence and have thus allowed the ruffian element to determine educational policies."

High school students in Cleveland, Nyack, and Merrick, Long Island, and elsewhere were also expelled for expressing their disagreement with governmental policy by wearing black armbands. In various communities local patriotic groups carried out vigilante actions against bookdealers, artists, folksingers, unpopular speakers, PTA organisations, and even groceries selling imported Polish foods. One might also recall such events as the "peace party raids" in New York by police and building authorities, the harassment of the anti-war clergymen by their congregations, the expulsion of Julian Bond from the Georgian legislature for his pacifist remarks on Vietnam, the court martial of scores of military personnel for their espousals of anti-war views and their refusal to cooperate in the war, the prosecution of 3,169 young men in the years 1965–67 for their unwillingness to obey the call to serve in the anti-communist Vietnam war, the voluntary exile of several thousand others, the reclassification or forced induction of thousands who either burnt or handed in their draft cards, and the convictions against Dr. Benjamin Spock, William Sloane Coffin, Jr., and others for having conspired to counsel and abet noncooperation with the draft.

The 1958 study by Lazarsfeld and Thielens on conformity in higher education provides some sobering data about the academic world. Of the 165 colleges and universities surveyed, 102 reported instances of faculty members being fired for heterodox political views; there were numerous instances involving undercover classroom surveillance of teachers by students, requests from the FBI for reports on students, the reluctance of many faculty to become advisors to unpopular student political groups, the unwillingness of teachers to voice unpopular views, and their tendency to advise students to keep such opinions to themselves.

On many college campuses the fearful hush of the 1950s were replaced in the next decade by open demonstrations against the Vietnam war. But almost all college administrations still cooperated with FBI investigators to seeking information on students applying for government positions. At Duke University a student admitted that he spied on campus war protesters for the FBI. At the State University of New York in Brockport, faculty members reported that the FBI sought to recruit them to inform on colleagues who took part in anti-war demonstrations, and that five professors took the job. The president of Brigham Young University admitted that the university recruited a ring of students in 1966 to spy on liberal professors, six of whom were forced to resign. At institutions throughout the country, from the University of Connecticut to the University of Florida, professors were denied contracts because of their political activities. At Temple University a group of anti-war protesters were surrounded by a mob of 400 fellow-students who, chanting "Kill the Cong," threw tomatoes and eggs, tore signs, and kicked and pummelled the demonstrators. At the University of New Mexico a mob of students and town residents stoned and attacked a small group of SDS peace demonstrators. Four students at Cornell University were placed on probation for distributing literature favouring the NLF in 1965. At the secondary school level, scores of teachers were denied contract renewals because of their critical utterances against the Vietnam war. Educational authorities, frequently at the instigation of private vigilante groups, continued to scrutinise school libraries, course reading lists, and classroom discussions for purposes of weeding out titles and teachers savouring of political heterodoxy.

There has been a tendency to discount anti-communist vigilantism as something representative of an earlier McCarthyite period. Yet almost all the items cited above refer to recent practices; many of the actions initiated at the federal level came a decade after the demise of Senator Joseph McCarthy and were the doings of a "liberal" Johnson Administration or a "liberal" Eighty-ninth Congress. One difference between the 1950s and the 1960s was that in the earlier period it was necessary to develop the legal and administrative instruments of repression whereas since then the apparatus has been available for immediate reactivation.

To summarise thus far: historically intolerant of dissent, fearful of contamination, and addicted to the values and myths propagated by the propertied classes, Americans (not surprisingly) see communism—or their stereotyped image of communism—as the diabolic antithesis of everything they have been taught to esteem. The communists are despotic, we are democratic; they are collectivistic, we are individualistic; they have a controlled economy, we have free enterprise; they are "extreme," we are moderate; they are godless, we are God's children; they are alien, we are Americans; they are evil, we are virtuous.

Many foreigners have speculated about America's seemingly obsessive anti-communism. Trygve Lie once wondered why the strongest nation in the world was so terrified of a communist takeover at home and abroad while his own little Norway, close to the Soviet border and with a native communist party substantially larger than the CPUSA, betrayed none of the same phobia. Here we might offer a conjecture: the Norwegians, like any other people, must think well of themselves, but they are not as burdened as are the Americans by a sense of being God's unique gift to mankind, the bastion of Freedom, a Nation endowed with "Our Most Perfect System," etc. Possessed of no very special illusion of virtue, the Norwegians live without the preoccupation of falling prey to a very special evil. Believing that our nation occupies a unique and enviable position in a world of want and degradation, Americans tend to greet contemporary revolutionary ferment not with empathy but with the conviction that such political upheavals are the actual or potential thrusts of a global enemy who menaces the American Way of Life.

More thoughtful Americans are beginning to recognise the wisdom of Senator Fulbright's remark: "...We are not God's chosen savior of mankind but only one of mankind's more successful and fortunate branches, endowed by our Creator with about the same capacity for good and evil, no more or less, than the rest of humanity." But for too many of our compatriots in high and humble station, such modest counsel remains unheeded.

CHAPTER FOUR - Anti-Communism as an American Way of Life

Whether arguments command ascent or not depends less upon the logic that conveys them than upon the climate of opinion in which they are sustained. CARL BECKER

In 1949, Professor Conyers Read, in his presidential address to the American Historical Association, argued that "dispassionate behaviourism" and "the liberal neutral attitude" in research violated the "social responsibilities of the historian." For "total war whether it be hot or cold enlists everyone and calls upon everyone to assume his part. The historian is no freer from his obligation than the physicist." The following year the succeeding AHA president, Samuel Eliot Morison, complained that isolationist historians like Charles Beard had left the younger generation "spiritually unprepared for the war they had to fight." In a similar view, a scholar of American diplomatic history, Samuel F. Bemis, once told his colleagues that when American foreign policy is suffering sustained attack from abroad, scholars should not contribute to the work of the nation's enemies. But an examination of what goes on in most American schools should reassure Professors Read, Morison, and Bemis. Fredelle Maynard, a teacher who read 2,000 essays written by high school seniors taking the College Board English Achievement Test in 1967, concluded:

About Vietnam, the students are deeply troubled and not terribly well informed. Still, they support Administration policy and deplore the excesses of university student protests.

Communism is the great bugaboo. If we pull out of Asia, the communists will take over; whenever we relax our vigilance in any area—dress, morality, politics, religious faith—the communists are waiting.

Seldom is there any indication of historical or philosophical understanding; references to communism take the form of easy journalistic cliches (the Red Menace, the Iron Curtain). Few students mention fascism, although individual papers are sometimes fascistic in tone.

A textbook published in 1963 and used today in at least one Long Island high school treats young readers to pronouncements such as:

The Communists do not care about peace.... The communists hope that the man in the street will think that Communists could not possibly be preparing for war when they talk so much and so beautifully about peace....

People who say one thing and believe another are called hypocrites. Communists are among the greatest hypocrites in history....

...The years since World War II have given more than enough evidence of the determination of the Soviet Union to destroy the United States and all that it stands for....

It should be recognised, of course, that the great danger from Communists in the United States does not come from those who openly belong to the party. Rather, the most dangerous Communists are those who long ago dropped from sight or perhaps were never even in the party's records. These (and probably others sent to this country by the USSR) are awaiting the day when they will be given the order to destroy the dams and bridges and factories and military bases of the United States. In the meantime they will try to live as quietly as possible. They do not want to attract attention, which they will certainly get if they joined the party....

The Chinese Communists... are willing to take the risk of atomic war because China is a backward, underfed nation of almost 700,000,000 people.... Of course, tens of millions of the Chinese people would be killed in such a war—but this does not particularly bother the Chinese Communist leaders.

When the student leaves school he is treated to a daily fare of mass media anti-communism, thrilling to network television series portraying devilish communist conspirators and spies, and he will read editorials and reports in his daily newspaper which support his preconceived anti-communist notions of the world. Should he have the rare opportunity of enjoying a direct confrontation with the object of his anxiety it might prove most edifying. During the first decade of the cold war, trips to the Soviet Union were frequently the occasion for acute surprise. Harold Berman records that of the dozens of American tourists he encountered in Moscow from 1955 to 1957 (when such travel was still relatively uncommon) including editors, scholars, specialists in Soviet affairs and Congressmen, all found conditions much better than they had expected. "Many of them said, half in despair and half in jest, 'What am I going to say when I get back to the United States?'" Soviet travel restrictions and Soviet suspicion of foreigners contributed to Western misconceptions but the distortions in American journalism bear an important share of the responsibility. Note this incident, recounted by Berman:

Two years ago, an American newspaper correspondent in Moscow wrote an account of the May Day parade in which he described people singing and dancing in the streets and enjoying themselves thoroughly. His newspaper published the account, but at the same time it ran an editorial in which it portrayed an embittered Russian people forced by their hated government to demonstrate in favor of a revolution which they did not want. The correspondent, in recounting this to me, said that he thereupon wrote a letter to his editor in which he said, "I was there—I saw it—they were not bitter, they were happy, they were having a good time." The editorial writer wrote back, in effect, that they may have appeared happy, but that actually they could not have been happy, in view of the evils of the system under which they live.

Foreign visitors, bringing the perspective of the outsider, have frequently remarked upon the anti-communist orthodoxy of American mass media. Foreign journalists who were Fellows of The World Press Institute in 1965 concluded their on-the-job experience with major American publications, with the following observations:

[Mr. Thorndike of Peru]: I have found a kind of gentle pressure, let's call it that. One is all right as long as he agrees with the American point of view, which I have found is often a biased approach to national and international issues. There is a certain patriotism in the American press. Bad things must always have been provoked by Communists, and sometimes patriotism is equated with anti-communism. This is a simple, black-white approach, with no half-tones or shadows. It reflects a lack of knowledge of the issues, because one usually has a simple answer for a question he doesn't understand.

[Mr. Rongnoni of Italy]: A newspaper editor will censor himself no matter how well-educated he is because he knows he has to say more or less what the owner of the paper wants him to say. One difference between the American press and the Italian press is that Italy has eight kinds of newspapers ranging from black to grey to red, and so Italian readers get a wider scope and a number of different ideas and approaches. In the United States, on the other hand, the colour is always grey. Almost all the publishers in the United States have a grey way of thinking, and so the editors and reporters have to write in this direction.

[Mr. Doyon of France]: There is a great moral fear in this country of being a traitor to the American code. Except for a few weekly magazines, no one in the press would try to take a public position different from that of the leading newspaper owners and political men here. It would be considered un-American, or Communistic, or unpatriotic. What small publisher in a small town, who is usually badly informed anyway, will try to take an unpopular attitude? He can't. He's a prisoner of the system.

Since 1963 with the US–USSR détente, it has become respectable to consider the Soviets as something other than demonic, but mass media anti-communism did not change its fundamental tone; it readily discovered new villains in China and Vietnam without ever quite discarding the old ones. The scholarly "experts," the Sovietologists and Kremlinologists from the various universities, have been as active as the ordinary journalists in propagating anti-communist stereotypes. Many of them are either Eastern European émigrés—e.g., Zbigniew Brzezinski—or ex-communists—e.g., Bertram Wolfe—who were intensely anti-Soviet well before they decided to become Soviet specialists. What is most impressive about them is how frequently they have been proven wrong. With a few notable exceptions most of them insisted that no meaningful changes were forthcoming after Stalin's demise. For a number of crucial years most of them refused to consider the Sino-Soviet split as anything more than a "family quarrel." Many today are still reluctant to recognise or attach any significance to the liberalising transitions within Soviet society. Before visiting Moscow in 1967, the writer Stanley Kunitz sought the advice of such experts:

...My friends among the Sovietologists, on whose linguistic finesse and rarefied special knowledge I had often leaned in the course of my translation of Russian poetry, told me precisely what to expect. As an official guest of the Soviet Union... I would be subject to constant surveillance; I would be permitted to see only those writers who were in the pocket of the bureaucracy; I would have no opportunity for private conversations or meetings; my audiences would be hand-picked and scanty—they might be nonexistent; I would be heckled and harassed about Vietnam. My informants turned out to be wrong, dead wrong, on every count.

During his year at Moscow University, George Feiffer was approached by Russian students who borrowed works by American Sovietologists from his bookcase.

The students were fascinated at first: the books provided a Realpolitik analysis—as well as information about the party hierarchy—which they had never seen. But soon they became bored. Finally they commiserated with me. "You're as bad off as we: you can learn almost nothing meaningful from our books about Soviet politics, and from the looks of these, yours aren't much better. This obsession with the verxhuska (ruling clique) conspiracy and intrigue. And this anti-Soviet overtone everywhere. Your writers hate our 'regime' so much on our behalf that they can't see the woods for the trees.

Yet, together with the mountains of rubbish, there are some excellent accounts of recent Russian history and Soviet daily life (and a fewer number on China). But these rarely enjoy a mass audience, and many of the readers they do reach, as Berman observes, "simply reject, subconsciously, those images which conflict with their preconceptions." Perception is a subtly evaluative process capable of superimposing an interpretation which denies the data's face value and reaffirms our habitual view of the subject. To discard the internalised psychic mechanism of censorship is especially difficult when the atmosphere of the anti-communist faith.

Anti-communism has been the yardstick for allocating priorities in countless other areas of American life. "It has got so," regretted James Reston, "you can't get money for a school or road from Congress without arguing that failure to build them will mean the triumph of communism...." Proponents of federal aid to education pointed to the necessity of "keeping up with the Russians," an argument especially effective in the post-Sputnik days. The enormous highway programmes of the 1950s were justified in part by the necessity to expand the "vital links" of a nation facing the potential emergencies of cold and hot wars. On the grounds of cold-war necessity, liberal educators advocated more study programmes on communism and Russia; linguistic and area specialists pleaded for more extensive language training; public officials called for the training of more scientists; free trade advocates pushed for closer economic relations with other Western nations; editors pressured for free travel to communist lands which were under State Department ban; shipping and airline interests demanded and received substantial subsidies; physical educators called for "physical fitness" programmes for America's youths. Civil rights advocates argued that a nation in competition with communism for the loyalty of the coloured two-thirds of mankind could not afford to practise racism at home (an argument that reduced the ethic of brotherhood to an anti-communist expediency).

More generally it was proclaimed that the building of a "better America" in all domestic areas meant a "stronger America," a fortifying of the material and inspirational arsenal of the Free World. (In the first Kennedy-Nixon debate of 1960 both candidates argued the importance of domestic well-being in just those cold-war terms.) "...The existence of Russia as our Grand Competitor seems to have become the main reason in America for thinking seriously about anything," complained David Bazelon, and to demonstrate his point, he went on to plead for serious thinking about the American economy "or else we will surely forsake the promise of the future and also fail in the cold war...." It remained for Averell Harriman, former Ambassador to the USSR, to suggest that American dynamism was actually beholden to "the communist challenge." More than once he observed that we Americans, instead of complaining, should be thankful for the existence of the Soviet Union for it stimulated us to new achievements and prevented us from becoming complacent and slothful. Thus do our fears become our virtues.

The Call to Arms

Foremost among our anti-communist achievements has been the growth of a vast "military-industrial complex" whose impact, Eisenhower warned, "is felt in every city, every state house, every office of the Federal Government." The armed services presently compose the strongest lobby in Washington, exerting more influence over Congress than that body exerts over the Defense Department. The military has entered the mainstream of American life, spending millions of dollars on public relations to propagandise its needs and glorify its role. The leading beneficiaries of armaments contracts, the large corporations, help nurture cold-war predilections with skillful lobbying of governmental agencies and mass advertising stressing the sacred task of keeping America strong. "Few developments," writes one student of the armed services, "more dramatically symbolised the new status of the military in the postwar decade than the close association which they developed with the business elite of American society." As a result of this new partnership, enormous portions of American purchasing power have been siphoned off by the government through taxation and channeled into the major corporations, with the ten largest companies receiving almost two-fifths of the total contracts for weapons productions, thereby further centralising corporate wealth.

"An immense industrial empire has developed," Cochran notes, "whose sole customer is the government, and whose operations are risk-free." The government uses the taxpayer's money to undertake or subsidise the risk of capital for private industries in war technology, in atomic energy, aerospace, electronics, and computer development. "Thus public tax coffers absorb the risks our mythology more glamorously assigns to the private entrepreneur.... Socialism for the rich, at the poor man's expense: it is the American version of Marx." By 1968 corporate profits on defence contracts were running at approximately 4-5 billion dollars a year.

The influence of our military state is nowhere more heavily felt than in the academic community. It would be difficult to find a major institution of higher education in America that does not make some allocation in space, building funds, and maintenance to programmes financed by the Pentagon or some other cold-war agency, and which, in turn, did not draw anywhere upwards to 80 percent of its annual budget from these same government sources. "These schools must maintain their governmental research projects or face bankruptcy," Edward Greer concludes. At least ninety universities and colleges are actively researching such problems as counterinsurgency weaponry, combat communications, troop deployment, command-control systems, defoliation techniques, topographical and climatic factors salient for counterinsurgency efforts, internal security and anti-riot strategies, population relocation and control methods, seismic and magnetic detection systems. At least fifty-six universities and colleges are engaged in research on chemical and biological warfare. "Academic scientists," observes Cathy McAffee, "are finding it increasingly difficult to pursue their careers without contributing to [defence] work. Not only do they depend on government contracts for support, but often they must become involved in defence projects merely to gain access to the information and equipment they need for research."

A growing number of social scientists are joining in programmes financed by the federal cold-war apparatus, including psychological, sociological, economic, and political studies devoted to counterrevolutionary techniques and the manipulation of opinion at home and abroad. In hundreds of conferences and thousands of brochures, articles and books written by members of the intellectual community who are directly or indirectly in the pay of the government, cold-war propaganda is lent an aura of academic objectivity, complete with statistical and sociological embellishments. Casting a shadow on their own integrity as scholars and teachers, such intellectuals transmit to an unsuspecting public the official view of reality and the Pentagon's sense of its own indispensability and dedication to perpetual anti-communist struggle.

Testifying before the Rooney Congressional subcommittee, USIA official Reed Harris described his agency's book development programme as one "under which we can have books written to our own specifications, books that would not otherwise be put out, especially those books that have strong anti-communist content, and follow other themes that are particularly useful for our purposes. Under the book development programme, we control the thing from the very idea down to the final edited manuscript." But no public acknowledgement is ever made of the agency's connection with the book. Another USIA official testified that the agency tried to enlist "outside" writers of stature not closely associated with the government: "This results in greater credibility." There is strong evidence that some of the money channelled to writers and publishers by USIA and other agencies may actually have come from the CIA. Praeger admitted publicly to publishing "fifteen or sixteen" books at the CIA's behest.

The proliferation of Pentagon-financed "independent" corporations such as RAND and the Hudson Institute, the "think-tanks" that solve technical and logistical military problems for a fee, testifies to the growing role played by the nonmilitary man. The armed services, progressively less able to provide the brainpower for all its needs, simply buys up such human resources from the universities, corporations, and planning institutions. "What this means," Jules Henry points out, "is not so much that the military are being pushed out of the war, but that the civilians are being sucked into it...." It comes as a staggering realisation that over two-thirds of all the technical research in America is being consumed by the military.

Millions of other Americans who make their living either directly or indirectly from the Pentagon's billions have committed themselves to the armaments race. "Just about every district and every state, and every labour union, and every store owner is getting a cut out of present expenditures in the name of 'defence,'" observed Congressman J. L. Witten of the Defense Appropriations subcommittee. The protests from Congressmen—who themselves were usually responding to fierce constituency pressures—over the closing of a handful obsolete military bases and two Navy yards in 1965 was one demonstration of the grassroots civilian economic dependency on Pentagon funds. Defence spending has been twice as important as private investment in expanding the American economy since 1948. Taking into account the multiplier effect of a dollar spent, and the network of subsidiary services which indirectly feed on the defence dollar, possibly a fifth of all economic activity in America has been dependent on war expenditures.

From three-fourths to four-fifths of every federal budget consists of military allocations not including the $20 billion a year to pay for past wars, viz., interest on the national debt, veterans benefits, etc. The Pentagon commands more personnel and money than all other government departments, agencies and bureaus combined. Despite ex-Secretary McNamara's much publicised reorganisation of the Defense Department, the military budget increased by as much as 33 percent during his first five years, and during the sixth year alone the Vietnam expenditures came to almost another $30 billion. In the two decades following the Truman Doctrine close to nine hundred billion dollars was expended for past, present, and future wars.

As early as 1960 the Pentagon owned more than thirty-two million acres of land in the United States and 2.6 million acres in foreign countries—larger than the combined areas of Delaware, Connecticut, Rhode Island, New Jersey, Massachusetts, Maryland, Vermont and New Hampshire. The United States built an overseas military empire that dwarfed all previous ones; it was the only nation that had military bases on every inhabited continent and a fleet on every open sea; its nuclear armed bombers flew thousands of miles from its own skies over foreign territories frequently close to communist borders; it trained, equipped, and financed the military forces of many other nations. "Arms and military equipment," Forbes magazine noted, "are one of the US major export items. Without them, few defense companies would be earning the kind of money they do." In the period from 1953 to 1967 the United States sold or gave other nations over $35 billion in military assistance, thereby establishing itself as the greatest producer and supplier of instruments of violence.

If we define "military state" as any polity which devotes the major portion of its public resources to purposes of war, then America is a military state, the strongest military power in the history of mankind. Our leaders proudly proclaim that fact. Given the more limited technological bases at their command, none of the communist states can make such a claim. Contrary to the conventional view, a democracy is as capable of becoming a militaristic power as is a dictatorship. The political system of a nation is of less importance in determining its capacity for violence than is the level of its industry and wealth and the intensity of its anxiety about domestic and foreign enemies.

Power as Cause and Effect

It was not the military that manufactured anti-communism, but anti-communism that built the military state. The military state, then, is a symptom of anti-communism, but symptoms have a way of generating their own subsequent effects. An effect can be discernible only as a change in the environment; if there is no observable change then we say there is no effect. But anything which represents a change in the environment becomes a source of subsequent reactive adjustments; that is, it tends to generate new effects thus becoming a cause in itself. To say that the military-industrial complex is merely a "symptom" is to arbitrarily cut off the chain of causality and to declare prematurely that all the important effects have been counted. But the military establishment now maximises the very conditions that gave it rise, and by developing into a powerful lobby and national institution, commanding the talent, energy and income of the commonweal, manipulating many symbols and images of public life, the military has created new constituencies and supporting interests.

To say, then, that power is a "neutral" value having a potential for right or wrong depending upon how it is employed, is to overlook the fact that power may generate its own propensities and imperatives. A power that has evolved into gargantuan proportions is not prone to let it go at that. It was Tocqueville who observed in classic understatement that the patience and tolerance of men in the presence of obstacles does not increase with the consciousness of their own strength. Today the armed forces make claims on national priorities, resources and loyalties that were undreamt of in an earlier part of this century.

The very immensity of the military's presence tends to convince us of its necessity and importance. It is in the nature of ordinary mortals, such as the Americans are, to find growing evidence of a menace in the very precautions taken against it. This is one of the effects of power. The imposing presence of the military establishment seems to confirm our worst fears about the communist devil. The same is true of all anti-communist actions and commitments. When does "communist subversion" seem more threatening than when men preoccupy themselves with loyalty oaths and inquisitions? When does an atomic attack seem more imminent than when millions are engaged in the grotesque charade of civil defence? When do the Russians or Chinese seem more menacing than when our war leaders call for still more defence weapons and more armed interventions? The greater the precautions, the more self-evident seems the danger and the further removed the question of whether the menace is commensurate with the kind of response made to it. A nation armed to the teeth for the apocalyptic onslaught begins to see a world of apocalyptic options (e.g., "better dead than Red"). The future is constricted, and alternatives are limited by the very instruments intended to maximise our manoeuvrability. Power is bought at a price, and great power comes dearly.