By Robert R. Tomes
Prior to the Vietnam battle, American highbrow lifestyles rested very easily on shared assumptions and sometimes universal beliefs. Intellectuals mostly supported the social and fiscal reforms of the Nineteen Thirties, the battle opposed to Hitler's Germany, and U.S. behavior throughout the chilly conflict. through the early Sixties, a liberal highbrow consensus existed.
The struggle in Southeast Asia shattered this fragile coalition, which swiftly dissolved into various camps, every one of which wondered American associations, values, and beliefs. Robert R. Tomes sheds new gentle at the death of chilly warfare liberalism and the advance of the recent Left, and the regular progress of a conservatism that used Vietnam, and anti-war sentiment, as a rallying element. Importantly, Tomes offers new proof that neoconservatism retreated from internationalism due mostly to Vietnam, in simple terms to regroup later with considerably decreased pursuits and expectations.
Covering substantial archival terrain, Apocalypse Then stands because the definitive account of the impression of the Vietnam struggle on American highbrow existence.
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Additional resources for Apocalypse Then: American Intellectuals and the Vietnam War, 1954-1975
Although a force throughout the 1950s, these “liberal dissenters” did not really make signiﬁcant membership gains until the early 1960s. Much of this group’s steady growth from 1954 to 1974 occurred in direct response to escalation of the American military effort in Vietnam, and the continued failure of that policy to end the war either in the form of a political settlement or a military victory. Most of the intellectuals who joined this group during the course of the war were initially liberal supporters of the policy.
Rightwing philanthropic sources also provided lucrative ﬁnancial support to keep the magazine going. As a dissident minority group well outside the mainstream of the country’s intellectual life, conservatives were quite self-conscious, seeming to realize their lack of continuity with the American past and its traditions. Ashamed of values and attitudes traditionally associated with the American political right, such as white supremacy, nativism, and anti-Catholicism, conservative intellectuals of the 1950s often found their ideals outside the American experience—in such traditions as Burkean England, the economics of Adam Smith, or the anticommunist Catholicism of Pope Pius XII.
S. 7 The IRC had moved into Saigon with the intention of assisting Vietnamese anticommunists who were being relocated below the seventeenth parallel as part of the Geneva Agreements. 8 Buttinger’s pessimism sprang from his initial impressions of the strength of Ho’s communists, and his feeling that the South was simply too weak to rule its own people. Buttinger’s early days in Saigon were similar to those experienced by many American intellectuals, ofﬁcials, and military advisers who traveled to South Vietnam between 1954 and 1956.
Apocalypse Then: American Intellectuals and the Vietnam War, 1954-1975 by Robert R. Tomes