Robert D. Kaplan

A soldier: "I know where heaven is and it's Lithuania ... The women are beautiful, pagan, with a practical view towards sex. Who says communism was bad? You're working three levels of advantages: you're a foreign male, you're a rich, exotic American, and their men are a bunch of drunken, criminal slobs.

The debacle in Iraq has reinforced the realist dictum, disparaged by idealists in the 1990s, that the legacies of geography, history and culture really do set limits on what can be accomplished in any given place. But the experience in the Balkans reinforced an idealist dictum that is equally true: One should always work near the limits of what is possible rather than cynically give up on any place. In this decade idealists went too far; in the previous one, it was realists who did not go far enough.

Books that have been owned by someone for many years for a specific purpose carry not just memories, (that is obvious), they also reveal their owner's true values; for the books we own may indicate something about us very different from what we think.

If you look at the history of the U.S., we were an empire long before we were a nation.

Even in the heart of America, if a small city is not connected in some demonstrable fashion to other continents, it is dead.

Being on the frontier, as I've said, required doing rather than imagining: clearing land, building shelter, obtaining food supplies. Frontiers test ideologies like nothing else. There is no time for the theoretical. That, ultimately, is why America has not been friendly to communism, fascism, or other, more benign forms of utopianism. Idealized concepts have rarely taken firm root in America, and so intellectuals have had to look to Europe for inspiration. People here are too busy making money - an extension, of course, of the frontier ethos, with its emphasis on practical initiative.

In foreign policy, a modest acceptance of fate will often lead to discipline rather than indifference. The realization that we cannot always have our way is the basis of a mature outlook that rests on an ancient sensibility, for tragedy is not the triumph of evil over good so much as triumph of one good over another that causes suffering. Awareness of that fact leads to a sturdy morality grounded in fear as well as in hope. The moral benefits of fear bring us to two English philosophers who, like Machiavelli, have for centuries disturbed people of goodwill: Hobbes and Malthus.