If you tell people the world is complicated, you’re not doing your job as a social scientist. They already know it’s complicated. Your job is to distill it, simplify it.
It was one thing to contain the Soviet Union in Europe because Britain, France, and Germany were all willing to join in. But will Japan and other Asian countries be willing to join in the containment of China?
These transnationalists have little need for national loyalty, view national boundaries as obstacles that thankfully are vanishing, and see national governments as residues from the past whose only useful function is to facilitate the elite’s global operations.
Also, of course, for most of this time most Americans thought of America as a white country with, at best, only a very segregated and subordinate role for blacks.
In the emerging world of ethnic conflict and civilizational clash, Western belief in the universality of Western culture suffers three problems: it is false; it is immoral; and it is dangerous.
Well, I think the United States first of all has to recognize the world for what it is.
People define themselves in terms of ancestry, religion, language, history, values, customs, and institutions. They identify with cultural groups: tribes, ethnic groups, religious communities, nations, and, at the broadest level, civilizations. People use politics not just to advance their interests but also to define their identity. We know who we are only when we know who we are not and often only when we know whom we are against.
God and Caesar, church and state, spiritual authority and temporal authority, have been a prevailing dualism in Western culture. Only in Hindu civilization were religion and politics also so distinctly separated. In Islam, God is Caesar; in China and Japan, Caesar is God; in Orthodoxy, God is Caesar’s junior partner.
There can be no true friends without true enemies. Unless we hate what we are not, we cannot love what we are.
One grim Weltanschauung for this new era was well expressed by the Venetian nationalist demagogue in Michael Dibdin’s novel, Dead Lagoon: “There can be no true friends without true enemies. Unless we hate what we are not, we cannot love what we are. These are the old truths we are painfully rediscovering after a century and more of sentimental cant. Those who deny them deny their family, their heritage, their culture, their birthright, their very selves! They will not lightly be forgiven.
The essence of Western civilization is the Magna Carta, not the Magna Mac. The fact that non-Westerners may bite into the latter has no implications for their accepting the former.
The dangerous clashes of the future are likely to arise from the interaction of Western arrogance, Islamic intolerance, and Sinic assertiveness.
In the post-Cold War world flags count and so do other symbols of cultural identity, including crosses, crescents, and even head coverings, because culture counts, and cultural identity is what is most meaningful to most people.
We have to know who we are before we can know what our interests are.
Multiculturalism is in its essence anti-European civilization. It is basically an anti-Western ideology.
Cultural assertion follows material success; hard power generates soft power.
The attribution of value to a traditional religion,” Ronald Dore noted, “is a claim to parity of respect asserted against ‘dominant other’ nations, and often, simultaneously and more proximately, against a local ruling class which has embraced the values and life-styles of those dominant other nations.
Again and again both Westerners and non-Westerners point to individualism as the central distinguishing mark of the West.
The central theme of this book is that culture and cultural identities, which at the broadest level are civilization identities, are shaping the patterns of cohesion, disintegration, and conflict in the post-Cold War world.
It is absurd to assume that the new political societies emerging in the East will be copies of the societies we know in the West.