Stuff from Way Back #25: Athens in Vietnam

(This is a fairly long piece about a war most people have never heard of, but there is a wonderful lesson of history here.  For more on the sophists see Stuff from Way Back #20.  The dates are BC.)


“Now we can see it clearly – like the light at the end of a tunnel.”

General Henri Navarre

commander of the French forces at Dien Bien Phu

History can often be hauntingly familiar, even across the 2500 year divide that separates classical Athens from America in the second half of the twentieth century.  A case in point is the catastrophic Peloponnesian War (431-404) between the Athenian Empire and the Spartan controlled Peloponnesian League, a conflict that to a great extent ruined the Greek world.


The Athenian Empire was naval based, taking in virtually all the island and coastal city-states of the Aegean, and constituted a wealthy trading block.  Though progressive and inclined to support democratic governments, Athens nevertheless maintained tight control over her “allies,” taxing them to pay for her powerful fleet (and the beautiful buildings upon the Acropolis).  Encompassing most of the rest of the Greek states, the so-called Peloponnesian League was land based and included most of the Peloponnesus and central Greece.  It was dominated, but not absolutely controlled by Sparta, which supplied the semi-professional core of the huge army, some 35,000 heavy infantry, that the League could field.  Sparta was the most reactionary state in Greece, and her small citizen body of perhaps 8000 was supported by an immense number of unfree serfs (helots).  Semi-socialist and nominally democratic, Spartan society was essentially authoritarian, and she favored oligarchic governments.

A divided Greece

A divided Greece

Athens began the war with immense advantages.  Her control of the sea was virtually absolute, which meant that the enemy was going to have a hell of time just getting at her and her allies.  The completion of the long walls linking the city with the port of Piraeus had turned Athens into a kind of artificial island, rendering her immune to the traditional strategy of laying waste the enemy’s territory and forcing them to come out and fight.  Offensively, the navy provided the Athenians with a big edge in rapid troop deployment and threatened the Peloponnesians with surprise raids on their coastal areas.  Athens also had unprecedented economic resources from her imperial income and her trade and went into the conflict with something unheard of in Greece: a  financial  reserve.  And finally there was the open and democratic nature of Athenian society, which had already made her preeminent in human resources, out-producing other cities in leadership, talent and imagination.


The Peloponnesians had but a single advantage over the Athenians – they were overwhelmingly powerful on land.  In every other respect they were hurting.  Any fleet they might scrape together would be dramatically outnumbered and out-rowed (the main pool of skilled rowers was within the Athenian empire), and the alliance was financially unprepared to launch and maintain many more ships.  And under the leadership of the Spartans, who did not even use coined money, that financial picture was not likely to change in the near future.  A further big disadvantage for the Peloponnesians: Spartan leadership.  A system geared to the status quo and limited mental horizons only rarely produces leaders of more than plodding ability, and Sparta’s traditional insularity and policy-bending paranoia about the helots might also be expected to hamper the war effort.  But blinding many to these serious weaknesses was the centuries old Spartan reputation as the alpha male of Greece, and there was widespread belief that ships and money and newfangled ideas would not save Athens from the juggernaut of the Spartan led Peloponnesian levy.


Pericles, the Athenian leader, knew better, and he intended to fight a new kind of war, one for which only Athens was in any way prepared – a war of attrition.  He was concerned simply with the preservation of Athenian interests, not the utter defeat of Sparta, which meant that Athens could achieve her victory by remaining on the defensive.  This he proposed to do by evacuating the population to the Athens-Piraeus fortress and temporarily abandoning Attica, the territory controlled by the city, whenever the Peloponnesians invaded.  Supplied from the sea, Athens could theoretically hold out indefinitely, while the fleet conducted raids on the enemy coasts to remind them of the price of war.  Pericles figured that after a few years of spending their summers in Attica and accomplishing nothing most of the Peloponnesians would lose whatever little interest they had in the first place, and the war would fizzle to an end.

Pericles aka "Old Squill Head"

Pericles aka “Old Squill Head”

Would the plan have worked?  Probably.  In the first several years of the war the Peloponnesian levy ravaged Attica and absolutely nothing happened.  Meanwhile, the Athenian fleet conducted hit and run operations against the coastal towns of the Peloponnesus, and it is hard to see how Sparta could sustain interest, especially among her already unenthusiastic allies, in a war that was making no real headway and bringing Athenian raids down on their territory.  Athens had even survived the devastating “plague” of 430 (probably epidemic typhus or cholera), which had carried off as much as a quarter of the city’s population.


But we will never know, because in 429 Pericles died from the contagion, and without his restraining hand Athens’ strength, her democracy, gradually became her downfall.  The cautious defensive strategy steadily evolved into an offensive one, and the goal of the war became the defeat of Sparta and the expansion of the empire.  This would have been dangerous enough, but the democracy itself began to undermine the war effort.  The traditional political leadership had been provided by the annually elected board of ten “generals,” so called because they were the men who actually led Athenian forces if needed; Pericles had been reelected to the board for thirty years.  The war now produced a new kind of politician, the demagogues, men of mostly limited abilities who wielded power not by holding office but by manipulating the citizen assembly, which in the unlimited democracy of Athens was the ultimate seat of power and could not be challenged.  They rode to  power on their rhetorical abilities and by advocating a war of conquest.  This led to a growing number of bad decisions and ill-considered strategies and created threatening divisions in Athenian society, as the increasingly radical democracy struggled to manage a people becoming intoxicated with their own power.


The first phase of the conflict, from 431 to 421, saw a steady departure from Pericles’ defensive strategy after his death.  In 425 the Athenians almost accidentally captured a unit of Spartans, which lead to peace overtures from Sparta, but the Athenians went on a roll and launched a land campaign in central Greece, a complete reversal of Pericles’ policy.  It was a disastrous failure and was followed by the loss of Amphipolis, an utterly vital city on the north Aegean shore.  Athens was ready for peace.


The Peace of Nicias, signed in 421, had about as much chance of success as the Munich agreement of AD 1938, and in 418 an Athenian supported coalition in the Peloponnesus was defeated by Sparta.  Meanwhile, a war-weary Athens was becoming more and more divided.  The older generation in particular was getting fed up, while the younger was increasingly enthusiastic for more military adventures.  The hawks got the upper hand, and in 415 a huge force was sent to Sicily to attack Syracuse and seize the entire island, an act of incredible imperial hubris.  Primarily because of divided leadership, a result of the political situation at home, the expedition failed, and in 413 it and a large relief force were essentially annihilated.  The Spartans decided to reopen the war and invaded Attica that same year, beginning the second phase of the war, from 413 to 404.


All hell broke loose for Athens.  In 412 her allies began revolting in droves, and even worse, Sparta signed an alliance with the Persia Empire, which meant money for a Peloponnesian fleet, which meant in turn a spread of the revolt and a threat to the security of Athens itself.  Back home extremist conservatives launched a coup in 411, setting up a narrow oligarchy of 400 and driving the Athenians to the brink of a civil war.  Athens was now at war with virtually everyone in the Greek world, including herself, but the people were not about to give in.  The democracy was restored in 410, and by 407 the Athenian position in the Aegean had been almost fully restored.  But the Athenians seemed bent on self-destruction, and in the next several years they turned down several peace offers from Sparta.  In 405 they lost their last fleet and were forced to surrender in 404, losing all their possessions, their walls and even their democratic government.


The Athenian democracy had failed.  Despite an immense superiority in resources and talent Athens had found herself unable to put an end to the war and after twenty-seven years of struggle had lost everything.  How could this happen?  For Thucydides, the Athenian historian of the war, the answer is clear.  The way of life fostered by the democracy was a source of powerful forces, but it took a capable leader to control and direct these forces, to restrain the people and channel their energies towards realistic ends.  Pericles was of course this kind of leader, able and patriotic, and Athens’ misfortune was that after his death the democracy found no one who combined these two qualities.  The prosecution of the war, the foreign policy of the state became more and more a reflection of internal politics, as Athens became the prey of the demagogues.  Time and again the Athenians passed up opportunities to end the conflict as winners in order to try instead for a vastly greater victory.  And time and again these attempts to grasp more were ruined not by the strength of the enemy, but by the Athenians themselves, as the political feuding created dangerous cracks in the democracy.  This domestic disunity was bad enough, leading ultimately to oligarchic revolution, but the cracks also showed themselves in the conduct of the war, in divided leadership of campaigns, inadequate support of expeditions and sudden reversals of policy.



I am inclined to agree with Thucydides.  Athens in the second half of the fifth century was simply under too much stress and faced with too many temptations to survive without the restraining hand of a leader like Pericles.  And it was clearly a question only of guidance, for the democracy – the common people who voted every important policy decision – constantly showed itself to be perhaps the most aware and able body politic in history.  It was after all Athens that lost the war, not Sparta that won it.  Their own worst enemy, the Athenians bounced back again and again after each new disaster, revealing the nature of the human resources shaped by a democratic society.   The Athenians and their experiences in the Peloponnesian War are a powerful testament to both the weaknesses and strengths of democratic government.


While suffering the political difficulties, the Athenian democracy also underwent during the war a moral crisis, which was both cause and result of the political trials.  This was the period when the radical sophists, extremist political thinkers, were attacking the democracy and its egalitarian notions.  Instead of the people they would see as rulers those who were by nature suited to rule – the “superior men” – and in place of the democracy they would have a narrow oligarchy.  Well, after the disasters of the latter part of the war people began to listen to these characters.  Reasonable and moderate men were losing faith in the democracy and becoming more attentive to these characters at the other end of the political spectrum.  Germany in the twenties and thirties saw a similar development, as moderate middle class Germans reacted to the perceived failures of the Weimar government and the threat from the left by paying greater heed to the far right.


The ideas of these sophists on the nature of justice – that might made right – fit perfectly with the growing will to power and empire among the Athenians.  As the war continued the means slowly became the end for the Athenian people, as demagogic factionalism and the temptations of power combined to drive them to extremes.  Pericles’ simple defense of the empire was forgotten, and victory gradually became instead the grasping of more, the expansion of power and the total defeat of Sparta.  Rather than what they might bring, success and power themselves became the real goal of the Athenians.  At the same time the continuation of the war produced among the Athenians a growing sense of frustration because of their seeming inability to bring it to an end.  When they were losing, the quality and strength of their national character compelled them to fight their way back, and when they were winning, that same character seduced them into reaching for more.  Athens had the power and the resources to carry on the war, even after a disaster like Sicily, but she could not stop it.  And this frustration further aggravated the problem, driving the Athenian people to seek even more urgently that light at the end of the tunnel, that final victory that would solve all their problems.  It might be fair to label the response of Athens to this frustration, her continued and amplified operations of war, as acts of collective hysteria.  This is the tragedy of a people being destroyed by their own greatness.


All of these things – the political turmoil, the frustrations, the national hysteria – were accompanied, perhaps inevitably, by a steady moral disintegration.  As the war dragged on there was a growing loss of respect for authority and the moral traditions of the community, indications of a loss of faith in the society as a whole.  The war certainly contributed to this moral breakdown, especially through the psychic conditions – the uncertainties, the alternating hopes and fears, the frustrations – it imposed on the Athenians, but the far more important cause was sophism.  Part of the impact of sophistic skepticism was the general erosion of accepted tradition and its authority.  If, as the sophists said, man-made law is all relative anyway, why necessarily accept that of your fathers?  Their values and standards of behavior may not be pertinent to your situation, and perhaps you should look instead to your own definitions.  This of course can be mighty dangerous for the social fabric.


Finally, there is an aspect of the Athenian moral crisis that should be familiar to late twentieth century America – the development of something like a generation gap.  Athenian society during the Peloponnesian War gave rise to what appears to be the first serious challenge of one generation by another in history.  As with America in the sixties it was precisely the young, primarily young aristocrats, who were the focal point of the moral crisis in Athens, although their reaction was hardly one of protesting the war and using controlled substances.  In fact it was generally the younger generation who were in favor of greater imperialist adventures.  But Athenian youth of the period of the Peloponnesian War were like many young Americans of the Vietnam era in that the morality of their fathers, the inherited ethos of the society, was not necessarily valid for them.  The extent of this challenge should not be exaggerated, being apparently essentially limited to aristocratic youth, but it did exist.


A generation gap had never occurred before this for the simple reason that only now had the ascendancy of the state and the individual so undermined the strength of the family that the ties binding one generation to the next had been loosened.  With the stage thus set by the general social development of the Greek state conditions particular to Athens then prompted the generational challenge.  First of all there was the democracy, which itself involved a certain rejection of tradition.  The egalitarianism that was fundamental to democratic society eroded the authority of parents, of the previous generation, by stressing the importance of the individual and the equality of all.  As an eighteen year old Athenian male, you are a full political person, with a vote in the assembly equal to that of your father, and in the assembly you might even become more influential than he.  So why should you then obey him when the two of you differ back at home?  Political freedom is not conducive to the passive acceptance of traditional authority.


Nor is an emphasis on reason, which only naturally tends to devalue authority based on tradition, and the growing respect for reason in fifth century Athens was causing many to question and sometimes reject traditional values.  The focus of this was of course the sophists, whose rationalism was especially zeroed in on an attack on tradition.  It was not just their hostility to tradition, but also the simple fact that they existed, breaking the monopoly parents had held in the education of the younger generation.  It is hardly surprising that the Baby Boom generation that was the first to seriously challenge traditional American values was also the first to go to college in massive numbers.  Reason and doubt are deadly to knowledge based only on faith and acceptance.


The final factor contributing to this generational phenomenon was the social and political failure of the democracy during the war and the loss of faith in the established order that it incurred.  We need only to look five decades into our own past to see the effect of such a failure on the young of society.


(An additional note: included in the ranks of the neocons, who played an instrumental role in leading the United States into its pointless and costly war with Iraq, are at least two classical historians, and it is said that Thucydides’ history of the Peloponnesian War is a sort of bible for them.  Apparently they neglected to read the chapters on the Sicilian expedition.)


Stuff from Way Back #22: Power Corrupts

(This piece must serve for two weeks since I will be out of town. All dates are BC and translations of Thucydides are by Rex Warner. My thanks to Donald Kagan, who taught me this long, long ago.)



Defending the ludicrous attempts to establish democratic governments in Iraq and Afghanistan, a number of US politicians have stated that apart from being the right thing to do (regardless of what the locals think), this policy enhances the prospects for peace because “democracies do not attack their neighbors.” One need not look further than our own recent history to see what nonsense this is: Grenada, Panama, Iraq and drone strikes, which are in fact acts of war. Israel has begun numerous conflicts not entirely justified by a credible threat. And democratic states in classical Greece, including the granddaddy of all democracies, Athens, continually attacked their neighbors.

Indeed, Athens (along with the US) provides a shining example of democracy acting badly. That power is corrupting is a commonplace, and the presidency of Barack Obama appears to be a demonstration of this notion. Prior to being elected President Obama was a progressive, espousing more open government, dismantling the war and terror apparatus of the Bush administration and promising peace. Instead, he is pursuing a concentrated assault on journalists, defending the Constitutionally dubious powers of the Patriot act, aggressively spying on the American people and our allies and killing innocents by the hundreds with his drones. He underlines the idea that no government, whatever its nature, will voluntarily surrender any power. And if subordinating everything to the quest for reelection and trading favors for campaign funds is corruption, the Congress is a cesspool.

In antiquity the ruling elite of the Roman Republic provide a classic example of corruption. Having served the best interests of the state and the Roman people for almost four hundred years, the Senatorial class was corrupted by the powers accumulated in Rome’s wars and especially by the flood of wealth that came in the wake of the conquest of the Greek east. The result was an utterly self-interested Senate and the ultimate collapse of the Republic into military autocracy.

But it is Athens that provides a compelling study in the corrupting influence of power, especially in the pressure cooker of war. The moral collapse of the Athenian people, the real rulers in the radical democracy of the later fifth century, is beautifully detailed by Thucydides in his account of the Peloponnesian War (431-404), the showdown between the Athenian Empire and the Spartan controlled Peloponnesian League. Thucydides is the first modern historian, not only because of his attempt to provide an entirely factual narrative, but also because of his analysis of the broad currents flowing through that narrative. He was himself an Athenian and was present in Athens during the events examined below, giving credibility to the substance of the statements he records.

Athens emerged from the Persian Wars (490, 480-479) immensely powerful, particularly at sea, where her fleet was larger than all the other Greek navies combined. Liberating the Greek cities on the Anatolian coast and preventing a resurgence of Persian power required a permanent Aegean alliance, and in 478 Athens organized the Delian League, a voluntary association of most of the island and coastal cities. Recognizing Athens’ huge military contribution, the member states granted her a dominant role in the League, almost guaranteeing the emergence of Athenian supremacy. The evolution from league to empire began with Athens taking military action to prevent members from leaving the alliance, an understandable measure, and gradually the ship-contributing allies were transformed into tribute paying allies. Within a generation of the creation of the League there were besides Athens only three ship contributing allies left – the wealthy islands of Chios, Lesbos and Samos. The remaining allies all paid tribute and supplied troops, and of these a large number were subject and so more directly controlled. By the fifties Athens had suspended meetings of the League assembly, and in 454 the League treasury was moved from Delos to the Athenian acropolis, where Athena henceforth received a rake of one sixtieth.

The Athenian organization was a light touch compared to the average empire, at least until the pressures of the great war with Sparta. The tribute was reassessed every four years, and the allied state could appeal if it thought the amount was too high. In return for their money the allies got the Athenian fleet, which not only protected them from the Persians and from their own neighbors, but also suppressed the normally endemic piracy, probably the most appreciated benefit of the empire. The obligation to supply troops was a burden, but perhaps better the allied hoplites should be defending and expanding the empire than fighting one another, which is what they would otherwise be doing. Because of the strong feelings the Greeks had about the autonomy of the polis, however, the empire was probably generally resented and Athenian meddling in the internal affairs of the subject allies certainly was, but it could have been worse. After all, Athenian interference was primarily concerned with maintaining democratic governments, which by definition involved the majority of the locals ruling themselves. (At least by the Greek definition, which required direct participation; representative government readily allows the creation of sham democracies.) And in fact, it would be worse: when Sparta took over the empire after Athens’ defeat in 404, she ruled it through oppressive little ten man oligarchies.

Athens had her ups and downs with her allies, but it was the Peloponnesian War of 431-404 that really turned the empire sour. Initially there was little problem, since Pericles pursued a purely defensive strategy, which made very small demands upon the allies, especially in terms of troops. But old Squill Head died in 429, and Athenian policy became increasingly aggressive and expansionist, putting heavier and heavier demands on the allies. For example, in 425, the seventh year of the war, Athens more than doubled the tribute demanded of the allies. The empire became an increasing burden on the allies, wasting their resources and lives in dubious operations and providing no discernible benefits in return. In 412, prompted by Athenian losses in Sicily and Spartan promises of aid, almost all the allies revolted and went over to the enemy camp. In the next few years the energetic Athenians would reconquer most of their former dependents, but a few years after that they would lose the war and with it the empire. Then the allies would get a taste of empire Spartan style.

War brutalizes a society, and Athens’ decaying relationship with her allies in the course of the war fully demonstrates this moral decline, which is neatly reflected in her own changing view of the empire and foreign relations in general. In the famous Funeral Oration given at the end of the first year of the war Pericles alludes to the relatively benign imperialism practiced by Athens: “We make friends by doing good to others, not by receiving good from them…When we do kindnesses to others, we do not do them out of calculations of profit or loss: we do them without afterthought, relying on free liberality.” (Thucydides 2.40.4-5) Well, the reality of the empire was of course far from this ideal, but Athenian imperialism was almost a gentle presence compared to the heavy-handed Spartan brand, which had virtually enslaved the southern part of the Peloponnesus. In any case, it is the ideal we are interested in, how Athens viewed herself and her relations with other states.

Only one year later the tone has already changed. In a speech given by Pericles at the end of the second year of the war the will to power is now clearly apparent:
“The whole world before our eyes can be divided into two parts, the land and the sea, each of which is valuable and useful to man. Of the whole of one of these parts you are in control – not only of the area at present in your power, but elsewhere too, if you want to go further. With your navy as it is today there is no power on earth –not the King of Persia nor any people under the sun – which can stop you from sailing where you wish…And do not imagine that what we are fighting for is simply the question of freedom or slavery; there is also involved the loss of our empire and the dangers arising from the hatred we have incurred while administering it…In fact you now hold your empire down by force: it may have been wrong to take it; it is certainly dangerous to let it go.” (Thucydides 2.62.2, 63.1-2)
After only two years of war the friendly, mutual aid concept of empire expressed in the Funeral Oration has given way to a more realistic appraisal of the empire as a kind of tyranny. But the empire cannot be given up now, and justification of it can be found in the mere fact that it exists. Further, in his description of Athenian naval strength Pericles defines a power that has no limit and suggests that Athenian ambitions might not be contained within the confines of the present empire.

In 428 Mytilene, the chief city on the island of Lesbos, revolted from Athens and was crushed the following year. In a fit of emotion the Athenian assembly voted to put to death the entire male population and enslave the women and children, a rare and extreme form of punishment that was unfortunately becoming less rare as the war progressed. The harshness of the reaction is a vivid sign of the brutalizing effects of the war, but what happened next is also revealing of the changing Athenian attitude towards the empire. The day after the decision was made cooler heads prevailed, and an extraordinary second meeting of the assembly was called to debate the issue again. The demagogue and radical imperialist Cleon (d. 422) argued that the heavy punishment was necessary to set an example and that policy could not take a back seat to irrelevant humanitarian concerns. The opposition, led by the moderate Diodotus, countered with the argument that the slaughter would not serve as a deterrent, but rather would cause those who did revolt to fight to the death, since that would be all they could expect anyway. Moreover, Mytilene was an oligarchy and the people had been compelled to go along with the revolt, so punishing them would only disaffect the democratic factions in other states.

The penalty was repealed and the Mytilenians were saved at the last minute, but look at the arguments delivered in their defense. Nowhere does Diodotus say anything about justice or what is right or what Mytilene deserves. His arguments are based entirely on expediency, on what course of action would be best for imperial Athens, and he comes right out and says so: “But this is not a law court, where we have to consider what is fit and just; it is a political assembly, and the question is how Mytilene can be most useful to Athens.” (Thucydides 3.44.4) Whatever Diodotus may have felt about the inhumanity of the punishment and the plight of the Mytilenians, he understood that the Athenian people would only be moved by a cold appeal to their imperial self-interest. As the war dragged on, Athens’ concept of empire was clearly growing harsher. And Athens was not alone in the growing brutality. In 427 Plataea surrendered to the Spartans after a two year siege, and despite the city’s role in the Hellenic victory of 479, it was razed to the ground. Prompted by the Thebans, the Spartans acted in a particularly nasty fashion. Each defender was asked if had done anything of service to the Spartans and their allies in the war, and when each answered no (what else?), he was executed.

The moral rock bottom came in 416, when the Athenians attacked the tiny island of Melos in the southern Aegean. The Melians had not joined the original Delian League and had managed to escape the attention of the Athenians in the following years. At the outbreak of the war the island was neutral, although her sympathies were with Sparta, since she had been colonized from there. She resisted an Athenian invitation to join the empire and because of this uncooperative stance was in 426 the object of an unsuccessful Athenian attack. Now, ten years later the Athenians extended their invitation again, and once again the Melians refused. This time, however, the Athenians captured the city and killed all the males and enslaved the women and children. Actually, this was the second occasion that such drastic measures were taken; Athens had already inflicted this same terrible fate upon her ally Scione after an unsuccessful revolt in 421. But in the case of Scione the Athenians could at least claim, rightly or wrongly, just desserts for an ingrate ally, whereas Melos quite obviously involved nothing more than naked and brutal aggression.

And indeed the Athenians made no claim that there was anything more. In their dialogue with the Melians before investing the city they boldly state their reasons for pressuring the island: “If we were on friendly terms with you, our subjects would regard that as a sign of weakness in us, whereas your hatred is evidence of our power…So that by conquering you we shall increase not only the size but the security of our empire. We rule the sea and you are islanders, and weaker islanders too than the others; it is therefore particularly important that you should not escape.” (Thucydides 5.95, 97) When the Melians protest that what is happening to them is hardly just, the Athenians reply with one of the most cynical statements of foreign policy principles in history:
“You know as well as we do that, when matters are discussed by practical people, the standard of justice depends on the equality of power to compel and that in fact the strong do what they have the power to do and the weak accept what they have to accept…Our opinion of the gods and our knowledge of men lead us to conclude that it a general and necessary law of nature (physis) to rule wherever one can. This is not a law we made ourselves, nor were we the first to act upon it when it was made. We found it already in existence, and we shall leave it to exist for ever among those who come after us. We are merely acting in accordance with it, and we know that you or anybody else with the same power as ours would be acting in precisely the same way.” (Thucydides 5.89, 105.2)
Such honesty in foreign affairs is certainly refreshing, but it cannot obscure the total moral bankruptcy of Athenian policy. It has come to this for the Athenians – might makes right. They have abandoned the normal standards of civilized behavior and justified their violation of accepted standards of international law (nomos or man made law) by appealing to a brutally defined “natural law” (or god’s law, law of the gods, conscience, higher law), as many a great power would do in the twentieth and now the twenty-first century, precisely as Thucydides predicted.

America of course officially justifies her increasingly abominable behavior on the world stage with an appeal to national security rather than some law of nature, but so pervasive has the security argument become that it takes on the character of a natural law. And there are many conservative Christians who in fact do believe our actions are supported by natural law, in this case the Christian god, who had earlier justified our conquest of the North America. The “war” on terror touches ordinary Americans in only the most peripheral way, yet we are still being brutalized, accepting lower standards of international conduct as acceptable and even normal. Besides, as our leaders say regarding America’s pervasive snooping, everyone does it. No, only the powerful do what they can, while the weak suffer what they must – at least until they become the powerful.