Earlier this week, Reihan Salam used his Slate column to explain why he’s “Still a Neocon.” In the course of his column, Salam defined neoconservatism in generally mainstream and positive terms, and so leftists and paleocons immediately and predictably took offense. What gives neoconservatives the right to define their own ideology, they wondered, and proceeded to explain to Salam who he really is and what he really thinks. (Spoiler: they respect him too much to admit he’s a neocon.)

Few things are quite as devoid of self-awareness as critics of neoconservatism complaining that neoconservatives define the term too broadly. (Salam’s colleague Joshua Keating’s response is crowned with a photo of Dick Cheney, which tells you something about the left’s understanding of conservative policy currents.) Nonetheless, while many of the responses fell into this category, some were certainly thoughtful attempts to advance the conversation. Last week, David Harsanyi raised reasonable objections to mischaracterizations of Rand Paul’s libertarian-leaning foreign policy. This time, though, in a good-faith piece on his own falling out with neoconservative ideology Harsanyi falls into the trap of mischaracterizing neoconservatism with regard to the Iraq war. Harsanyi writes:

As I understand it, contemporary neoconservatism is a philosophy that advocates the promotion of “democracy” and liberal ideals abroad – and one that isn’t shy about using military power to achieve those goals. It’s a doctrine that is far more hawkish than the one Salam describes. The central argument of the neocons in the early 2000s was that an invasion of Iraq would result in the spreading of democratic values across the Middle East; ideals that would be embraced by the people and transform once-bellicose adversaries into reliable allies. For a time, regrettably, I supported the Iraq War because I naively bought into the notion that the United States could turn a neighborhood of authoritarian regimes into a peaceful, economically integrating Middle East. (I also believed one of these regimes had WMDs). As it turned out social engineering doesn’t work abroad either.

The paragraph compresses the timeline of neoconservative thinking on Iraq. Yes, democracy promotion was part of the nation-building strategy in Iraq after the fall of Saddam Hussein. But it’s misleading to suggest that the desire to spread democracy was the reason we invaded Iraq. As Harsanyi notes, there were the widespread fears of weapons of mass destruction, which themselves came after (chronologically speaking) other concerns. The first Gulf war ended with a formal ceasefire agreement, the terms of which Saddam steadily began violating. After the breakdown of the ceasefire, Saddam’s forces started firing on American aircraft patrolling a no-fly zone. Then came the worries over WMD.

The timeline is crucial to understanding the thought process taking place inside the Bush administration on how to handle Saddam and what to do about Iraq. In the event Saddam was to be overthrown by an American-led effort, what should replace him? Here I’ll quote from Doug Feith’s memoir, War and Decision, about the various alternatives being proffered and their merits, including replacing Saddam without a wholesale transfer of institutional power, referred to as “Saddamism without Saddam”:

Suppose we could bring about Saddam’s replacement by Iraqis who would preserve Sunni control—the most likely candidates, given their predominance in the Baathist regime. Even aside from whether the American people would tolerate their government’s installing a new dictatorship in Iraq, the deck would be stacked against that new regime. The Kurds and the Shia are 80 to 85 percent of the Iraqi population. What if one or both of those groups seized the opportunity to rebel? What would be America’s responsibility and response? In the hope of achieving stability, could we support the dictatorship in crushing a rebellion for majority rule? It was not America’s proudest moment when we watched Saddam crush the Shiites after Desert Storm in 1991. Now we would be standing by in favor of leaders we had helped install.

Saddamism without Saddam was rejected, and rightfully so. Now, you can use this information to argue that the war should have been avoided and Saddam left in power, if you’re so inclined. But it’s incorrect to suggest that neoconservative supporters of the Iraq war chose to spread democracy by the sword and then fixed their target, or that the Iraq war demonstrates that neoconservatives believe the cause of spreading democracy is sufficient to justify the invasion and occupation of another country.

In 1976, Irving Kristol attempted to define a “neoconservative” worldview. Kristol famously thought of neoconservatism as a “persuasion,” and he didn’t particularly care what it was called. (He said he would not have been surprised had the term given to his worldview changed over time.) “In foreign policy, neoconservatism believes that American democracy is not likely to survive for long in a world that is overwhelmingly hostile to American values, if only because our transactions (economic and diplomatic) with other nations are bound eventually to have a profound impact on our own domestic economic and political system,” he wrote.

How we help foster a world that isn’t overwhelmingly hostile to American values is a complex question that requires an array of policy choices, but isn’t well served by deep retrenchment, which is what Salam appears to be warning against most of all. Neoconservatism’s critics would benefit greatly from exploring more of those policy choices than just massive demonstrations of military force.

Are Neoconservatives Permitted to Define Their Own Worldview? via @commentarymagazine
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