20th Century

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April 10, 2026

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April 10, 2026

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"We live in a time of transition, an uneasy era which is likely to endure for the rest of this century. It will be a period of tensions both within nations and between nations -- of competition for scarce resources, of social political and economic stresses and strains. During this period we may be tempted to abandon some of the time-honored principles and commitments which have been proven during the difficult times of past generations. We must never yield to this temptation. Our American values are not luxuries but necessities -- not the salt in our bread but the bread itself. Our common vision of a free and just society is our greatest source of cohesion at home and strength abroad -- greater even than the bounty of our material blessings. Remember these words: "We hold these truths to be self-evident, that all men are created equal; that they are endowed by their creator with certain inalienable rights; that among these are life liberty and the pursuit of happiness." This vision still grips the imagination of the world. But we know that democracy is always an unfinished creation. Each generation must renew its foundations. Each generation must rediscover the meaning of this hallowed vision in the light of its own modern challenges. For this generation, ours, life is nuclear survival; liberty is human rights; the pursuit of happiness is a planet whose resources are devoted to the physical and spiritual nourishment of its inhabitants."

- 20th century

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"Tyrants had been around for thousands of years; but George Orwell's great fear, while writing 1984 on his lonely island in 1948, was that the progress made in restraining them in the 18th and 19th centuries had been reversed. Despite the defeats of Nazi Germany and Imperial Japan, it would have been hard to explain the first half of the 20th century without concluding that the currents of history had come to favor authoritarian politics and collectivist economics. Like Irish monks at the edge of their medieval world, Orwell at the edge of his was seeking to preserve what little was left of civilization by showing what a victory of the barbarians would mean. Big Brothers controlled the Soviet Union, China, and half of Europe by the time 1984 came out. It would have been Utopian to expect that they would stop there. But they did: the historical currents during the second half of the 20th century turned decisively against communism. Orwell himself had something to do with this: his anguished writings, together with the later and increasingly self-confident ones of Solzhenitsyn, Sakharov, Havel, and the future pope Karol Wojtyla, advanced a moral and spiritual critique of Marxism-Leninism for which it had no answer. It took time for these sails to catch wind and for these rudders to take hold, but by the late 1970s they had begun to do so. John Paul II and the other actor-leaders of the 1980s then set the course. The most inspirational alternatives the Soviet Union could muster were Leonid Brezhnev, Yuri Andropov, and Konstantin Chernenko, a clear sign that dictatorships were not what they once had been."

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"The earlier part of the twentieth century was defined by liberal democracy’s struggle against its rival ideologies of fascism on the right and communism on the left: to the point of hot and cold wars alike. Tocqueville’s “empire” of democracy, by which he meant its indisputable influence as an ideally, largely won those battles in the way that Western society was reassembled after the Second World War. The defining issue of our own era has therefore been something else entirely: more a full-throated struggle over democracy itself, a struggle to reconcile democratic equality with liberal freedom in an age of capitalist globalization. To tell the story properly we must discard the conventional narrative frame of the twentieth century: for its threads weave most meaningfully together not in 1945, nor even in 1989, but in the early 1970s, at the very point in which fascism and communism, as state forms, also finally began to yield their grip. It is there that the changes giving shape to the political order we have all been living through first set in. In the half-decade between 1968 and 1974 an entire era—the postwar era—came to an end and something else began: our present age. There was no single year of upheaval, though 1971, for reasons that will become clear, cusps this change. There was no singular break, either, between some uniformly experienced before and after. But amid a perfect storm of crises that befell both East and West alike, the very structure of democracy that had sustained the Western nations through the first half of the twentieth century appeared suddenly to have run its course. That wider constellation of crises included the most dramatic transformation of the world economy since the Great Depression, and a fracturing of territorial sovereignty which, for the best part of two centuries, had underpinned national and international politics alike. It included the upheaval of rapidly modernizing societies at home, whose citizens suddenly demanded of their governments what their governments could not provide. The response to those crises in the East, we know well, was more repression at home and more credit from abroad to shore up their failing regimes: a path that ultimately led to the collapse of the entire communist system. But what of the response tin the West. As historians are beginning to document, something more radical happened: the West underwent “regime change.” From around 1971, on the back of the social upheavals of the late 1960s, with the Nixon administration in America at its most reckless and radical groups rising across Europe; with people marching on the streets and a crisis in the international economy, the postwar consensus unraveled and the institutional arrangements of the liberal democratic order began to be reconfigured."

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"Like the United States, the Soviet state was founded on ideas and plans for the betterment of humanity, rather than on concepts of identity and nation. Both were envisaged by their founders to be grand experiments, on the success of which the future of humankind depended. As states, both were universalist in their approaches to the world and the majority of their leaders believed that friends or enemies on the international stage were defined by proximity or nonproximity to the specific ideological premises on which each of these Powers had been founded. During the Cold War both Soviet and American leaders came to define the potential for such proximity by any country’s distance from the other superpower in its foreign policy and domestic political agenda. In historical terms, much of the twentieth century can be seen as a continuous attempt by other states to socialize Russia and America into forms of international interaction based on principles of sovereignty. In these efforts there were some successes, but many failures. The successes have mainly been connected to crises within the international system that could directly threaten Moscow or Washington themselves. For the United States, as we have seen, the Great Depression, the Second World War, and the end of the Vietnam War all led to a greater degree of accommodation to the interests of other states. For Russia, the period between the 1905 and 1917 revolutions, the aftermath of the German attack in 1941, and the Gorbachev–Yeltsin era signaled such accommodation. But the periods in which both powers have been poised to intervene unilaterally against the gradually developing norms of international interaction have been much more prevalent. Given the form that American and – at least during its Soviet period – Russian policy took during the twentieth century, it is reasonable to assume that the two projects – one of state sovereignty and another of global ideological predominance – cannot be reconciled, even though both Cold War superpowers at least in form came to accept alliances and international organizations."

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