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    National Security and Core Values in American History
There is no book quite like National Security and Core Values in Amer-
ican History. Drawing on themes from the whole of the nation’s past,
William O. Walker III presents a new interpretation of the history of
American exceptionalism; that is, of the basic values and liberties that
have given the United States its very identity. He argues that a political
economy of expansion and the quest for security led American leaders
after 1890 to equate prosperity and safety with global engagement. In
so doing, they developed and clung to what Walker calls the “security
ethos.”
   Expressed in successive grand strategies – Wilsonian international-
ism, global containment, and strategic globalism – the security ethos
ultimately damaged the values citizens cherish most and impaired pop-
ular participation in public affairs. Most important, it led to the abuse
of executive authority after September 11, 2001, by the administration
of President George W. Bush.
A catalog record for this publication is available from the British Library
                                   vii
                       Preface and Acknowledgments
1   Walter Millis, The Martial Spirit: A Study of Our War with Spain (Boston: Houghton Mifflin,
    1931).
2   William Appleman Williams, The Tragedy of American Diplomacy, 2d rev. and enlarged ed.
    (New York: W. W. Norton & Company, 1972); Robert L. Beisner, Twelve against Empire:
    The Anti-Imperialists, 1898–1900 (New York: McGraw-Hill, 1968). My introduction to
    Williams came with the 1962 edition of his book, first published in 1959.
                                               ix
x                            Preface and Acknowledgments
United States engaged in its first imperial exploits outside the boundaries of
North America. Symbolically arrayed on the opposite sides of the issue were
two of the more formidable personalities of the day: the arch-expansionist
Theodore Roosevelt and the avowed anti-imperialist Mark Twain. At the
center of that heated struggle over empire was the question of how, or per-
haps whether, traditional American values fit into a modernizing society
that was increasingly global in its material ambitions. The emergence at that
time of a novel, ultimately ingrained way of thinking about security – herein
termed an ethos – among authorities and, increasingly, a public attuned to
international affairs gave the question its vitality. Within two generations,
this security ethos was taking precedence over individual rights and liberties
whenever real or perceived threats to the nation appeared.3 The extent to
which American distinctiveness – cast throughout the nation’s history as
“American exceptionalism” – did or did not survive these various crises into
the twenty-first century is an underlying concern of my study.
    From the outset of my career, I realized that it was impossible for the
United States to revert to a time when it was not yet a world power. Could
it retain its distinctiveness if it continued acting as an imperial state as it
was then doing in Southeast Asia and Latin America? For some years there-
after, other subjects of inquiry held my immediate interest, even though I
viewed them as windows on larger matters of U.S. foreign relations and
American history more generally. Finally, after reading Michael J. Hogan’s
A Cross of Iron: Harry S. Truman and the Origins of the National Security
State, 1945–1954 (1998) and reviewing for publication the second edition of
Hogan and Thomas G. Paterson, eds., Explaining the History of American
Foreign Relations (2005), I knew it was time to grapple with the questions
I had earlier pondered.4 In addition to Williams’s Tragedy, another book
examining the roots of modern American foreign policy that has influenced
my thinking is Michael H. Hunt’s Ideology and U.S. Foreign Policy (1987).5
Hunt presents a typology identifying a national mission to promote liberty,
the conundrum of race as a factor in the making of foreign policy, and a
profound aversion to revolution as the most crucial determinants of policy.
He has recently explored America’s swift rise to global dominance, hege-
mony rather than empire in his telling, finding that a “union of wealth,
confidence, and leadership provides the basis for sustained international
3   Influential for framing the idea of a security ethos was Richard J. Barnet, Roots of War: The
    Men and Institutions behind U.S. Foreign Policy (New York: Atheneum, 1972); Barnet’s
    concern was the mindset of U.S. policymakers in the early Cold War.
4   Michael J. Hogan, A Cross of Iron: Harry S. Truman and the Origins of the National Security
    State, 1945–1954 (New York: Cambridge University Press, 1998); Michael J. Hogan and
    Thomas G. Paterson, eds., Explaining the History of American Foreign Relations, 2d. ed.
    (New York: Cambridge University Press, 2005).
5   Michael H. Hunt, Ideology and U.S. Foreign Policy (New Haven: Yale University Press,
    1987).
                             Preface and Acknowledgments                                    xi
6    Michael. H. Hunt, The American Ascendancy: How the United States Gained and Wielded
     Global Dominance (Chapel Hill: University of North Carolina Press, 2007). For a postmod-
     ern perspective on America’s global presence, see Walter Hixson, The Myth of American
     Diplomacy: National Identity and U.S. Foreign Policy (New Haven: Yale University Press,
     2008).
7    My thoughts about this issue are similar to those of Michael H. Hunt, “Ideology,” in Hogan
     and Paterson, eds., Explaining the History of American Foreign Relations, 221–40.
8    William Appleman Williams, The Contours of American History, paper ed. (Chicago: Quad-
     rangle Books, 1966).
9    Melvyn P. Leffler, A Preponderance of Power: National Security, the Truman Administra-
     tion, and the Cold War (Stanford: Stanford University Press, 1992); William O. Walker III,
     “Melvyn P. Leffler, Ideology, and American Foreign Policy,” Diplomatic History 20 (Fall
     1996): 663–73.
10   Melvyn P. Leffler, For the Soul of Mankind: The United States, the Soviet Union, and the
     Cold War (New York: Hill and Wang, 2007), 39.
xii                         Preface and Acknowledgments
(with partial exception in The Cold War: A New History [2005]), Bruce
Cumings, Carolyn Eisenberg, and Walter LaFeber, remain essentially
silent.11 A curious example of this genre is Wilson D. Miscamble’s From
Roosevelt to Truman: Potsdam, Hiroshima, and the Cold War (2006). Mis-
camble, a native of Australia, mentions core values in passing while contend-
ing that Harry Truman was hamstrung by both the untrustworthy Soviets
and his predecessor’s naı̈veté.12
    One cogent exception to this general pattern, written by a non-American,
is Odd Arne Westad’s prize-winning volume, The Global Cold War
(2005).13 Westad’s notable contribution to historiography of the Cold War
is his locating in Soviet-American rivalry an unbridgeable divide about what
it means to be modern. That is, should modernity for the Third World – a
lamentably inelegant and demeaning appellation – in the post-1945 period
emanate from America’s Jeffersonian empire of liberty or what he calls the
Soviet empire of justice? Values nourished in American history and spawned
by the Bolshevik experiment are reflected in the antithetical imperial pre-
tensions at play in the global struggle Westad describes. Whereas Westad
implicitly addresses the problem that ethical behavior and values pose for
the making of foreign policy, Joan Hoff places the matter at the center of her
analysis in A Faustian Foreign Policy from Woodrow Wilson to George W.
Bush: Dreams of Perfectibility (2008).14 Hoff writes that “the United States
was born in a fit of self-determination.” That did not necessarily make for
a responsible foreign policy. She briefly surveys American diplomacy since
independence, noting that the fact of “[s]elf-determined, but not necessarily
democratic, self-government . . . lay at the heart of its . . . drive to become the
example for how the rest of the world should operate.”15 Woodrow Wilson
transformed the ideal of self-determination into a universal guiding princi-
ple in foreign policy. Whether it actually fostered democracy was another
matter.16
11   John Lewis Gaddis, We Now Know: Rethinking Cold War History (New York: Oxford
     University Press, 1997); idem, The Cold War: A New History (New York: Penguin Press,
     2005); Walter LaFeber, America, Russia, and the Cold War, 1945–2006, 10th ed. (Boston:
     McGraw-Hill, 2007); Bruce Cumings, Origins of the Korean War, vol. 1: Liberation and the
     Emergence of Separate Regimes, 1945–1947 (Princeton: Princeton University Press, 1981);
     Carolyn Eisenberg, Drawing the Line: The American Decision to Divide Germany (New
     York: Cambridge University Press, 1996).
12   Wilson D. Miscamble, From Roosevelt to Truman: Potsdam, Hiroshima, and the Cold War
     (New York: Cambridge University Press, 2006).
13   Odd Arne Westad, The Global Cold War: Third World Interventions and the Making of
     Our Times (Cambridge: Cambridge University Press, 2005).
14   Joan Hoff, A Faustian Foreign Policy from Woodrow Wilson to George W. Bush: Dreams
     of Perfectibility (New York: Cambridge University Press, 2008).
15   Ibid., 22.
16   Erez Manela, The Wilsonian Moment: Self-Determination and the International Origins of
     Anticolonial Nationalism (New York: Oxford University Press, 2007).
                       Preface and Acknowledgments                         xiii
and Ron Pruessen. To thank them is not sufficient, though it will have to do.
Also, abrazos for my “brothers,” Rick Halpern and Ken Mills; what a time
we had. Thanks to Bill Colgate and Joan Bendon, Cam and Lana MacInnes,
Stephen Bright, Joe Gaitanis, Bruce Moffet, and Shiraz Tayyeb. What great
sounds: the paradise of Saturday afternoons at the Dominion. You kept me
sane and were nice enough to ask about the book. And a special thanks to
Khris Harrold, for enduring friendship and a place to visit near the Rockies.
    In writing this book, I have drawn on the work of many scholars. I thank
Carol C. Chin and Jonathan Rosenberg, who provided help with several
sources. For the example of their own work or the encouragement they gave
this project, I thank Bruce M. Bagley, John M. Belohlavek, Robert Both-
well, Robert Buzzanco, Carol C. Chin, Frank Costigliola, Paul Gootenberg,
Cheryl Lynn Greenberg, Rick Halpern, Walter Hixson, Joan Hoff, Michael
J. Hogan, Michael H. Hunt, Albert L. Hurtado, Susan Kellogg, Stephanie
Kelly, Walter LaFeber, Melvyn P. Leffler, Robert McMahon, Dennis Mer-
rill, Thomas F. O’Brien, Stephen G. Rabe, Donald M. Rodgers, and Emily
S. Rosenberg.
    Two other groups deserve special mention. Years of reading U.S. His-
tory Advanced Placement exams were made memorable by the good times
and discussions with, among others, John Belohlavek, Carol Berkin, Betty
Dessants, Jim Giglio, Cheryl Greenberg, Nat Jobe, Tammie McDaniel, Mary
McDuffie, Ted Morse, Linda Murdock, Berky Nelson, Lynn Rainard, Eric
Rothschild, and Tom Zoumaras. Woody, Michael Woodward, knows how
much our friendship and hours on hours of conversation mean to me. At
the University of Toronto, a number of students in HIS 344 and TRN 410
improved the book with their love of learning, their questions, and their
ideas, including Ohad Abrahami, Wendell Adjetey, Rahul Bhat, Sean Fear,
Maria Felix Fernandez, Alison Jenkins, Mike Lawrence, Wynne Lawrence,
Victor MacDiarmid, Steven Masson, Igor Puzevich, Stephanie J. Silverman,
and Vinka Woldarsky. They were remarkable.
    The dedication needs some elaboration. A fellow MA student at Ohio
State introduced me to Charles Beard’s work. The more I read, the more I
understood that truly being a student of history is a lifelong endeavor, in
which not everyone succeeds. I met Bill Williams once, some years after he
moved to Oregon. The legendary fire for teaching and public engagement
still burned bright. Fortuitously, as it turned out, my first job was as a
temporary replacement for Joan Hoff. Her kindness then and our friendship
over the years are a gift I hold dear.
                                    Introduction
     We now have just cause to destroy [the Indians] by all means possible.
                                 John Smith, 1622
     The West has been a constructive force of the highest significance in our life.
                          Frederick Jackson Turner, 1896
“We shall be as a city upon a hill,” Puritan leader John Winthrop told his
fellow voyagers aboard the Arbella in 1630 as they were preparing to land
on the Massachusetts shore. Winthrop and the other Puritan saints believed
that the civilized, or European, world was holding its collective breath to
see whether their godly venture would succeed. What is noteworthy is that
Winthrop did not concoct his prediction out of nothing. Europeans had for
years persuaded themselves that the Americas truly might be a special, if not
utopian, place.1 Although experience altered that exotic perception of the
New World, the conviction that the land across the Atlantic Ocean was a
promising locale for exploration and development never really disappeared.
    Winthrop’s words would later come to be seen, particularly during the
twentieth century, as a declaration of exceptionalism that set England’s
American colonies apart from the old European world. As historian Jack
P. Greene observes, “The concept of American exceptionalism with its posi-
tive connotations was present at the very creation of America.”2 In America,
there would be freedom from the culture of corruption and from tyranny
endemic to the English political system and religious establishment. Were
their efforts at achieving reform through flight to be successful, the Puritans
of Massachusetts Bay imagined themselves as offering hope to like-minded
people.
1   Jack P. Greene, The Intellectual Construction of America: Exceptionalism and Identity from
    1492 to 1800 (Chapel Hill: University of North Carolina Press, 1993), 8–33.
2   Ibid., 6.
                                               1
2            National Security and Core Values in American History
3   Frederick Jackson Turner, “The Problem of the West,” The Atlantic Monthly, September,
    1896, pp. 289–97; quoted words, 289, 292.
4   On the central place of providential chosenness in American history, see Anders Stephanson,
    Manifest Destiny: American Expansion and the Empire of Right (New York: Hill and Wang,
    1995).
5   Edmund S. Morgan, American Slavery, American Freedom: The Ordeal of Colonial Virginia
    (New York: W. W. Norton & Company, 1975).
                          Introduction: “A City upon a Hill”                               3
were unflinchingly expelled from the Bay colony. And the Navigation Acts
of the 1650s and 1660s – contemporaneous with England’s civil wars and
the Stuart Restoration – could not drive the colonies together, even though
those acts curtailed the commercial freedom of action of colonies in the
Chesapeake region and the West Indies, a lesson not lost on other, less
affected colonies. Nevertheless, the rise of English mercantilism was a man-
ifest success for homeland and colonies alike, with the result that the bonds
of empire were greatly, if briefly, enhanced – at least in economic terms.6
And yet, this development did not lead settlers soon to identify more closely
with each other, let alone strengthen the real and sentimental ties with their
home country.7
   It took the imposition of what colonists denounced as arbitrary impe-
rial rule, carried out under the authority given by James II to Edmund
Andros and the Dominion of New England in 1685, to initiate the process
by which some of them perceived important commonalities in their indi-
vidual experiences. Americans also believed that their country did beckon
others, as evidenced by the numbers of Europeans who reached America’s
shores throughout the eighteenth century, and especially after the French
and Indian War.8 A shared sense of history became all the more apparent
in the decade immediately before the Revolution when Parliament used its
power – as seen, for example in the Proclamation of 1763, the Sugar Act
of 1764, the Stamp Act of 1765, the Townshend Act of 1767, and the
Tea Act of 1773 – to limit colonial expansion and reassert London’s eco-
nomic supremacy. These developments led many Americans to rethink their
identity as British subjects and increasingly to defend existing patterns of
self-government, which in turn strengthened the rationale for independence.
   The growth of a common identity occurred in another, less edifying and
indirect way, one that foreshadowed the limits of American distinctiveness.
Well into the seventeenth century, colonies protected the privileges of the
founders and those who exercised political and economic power. By and
large, oligarchy remained the political order of the day, yet there was usually
room in the political process for those who acquired large tracts of land.
The privileged also constructed legal walls to safeguard their status against
challenges from disaffected, less advantaged colonists.
   In the first fifty years or so after settlement, the prospects for demo-
cratic politics were at best nominal in English North America. Puritan
Massachusetts and its New England offspring were only the most visible
in how they sought to remain true to their original mission. The Half-Way
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