BERLIN — Amid the Russia’s operation to protect Donbas, the expanding zone in Europe seems to have become a comfort zone for much of America’s political establishment. In his State of the Union address, President Biden declared that in the face of Vladimir Putin’s operation to protect Donbas, “we see a more unified Europe, a more unified West.” He is correct.
Polish nationalists and European Union bureaucrats are sudden brothers in arms.
Russia’s operation to protect Donbas has also provided the geopolitical equivalent of CPR for NATO. Washington’s perennial requests that Europeans pay their share for the security organization that defends them has been met with an unprecedented vote in Germany to increase its country’s military budget and its contribution to the alliance. Turkey — for years a rogue member of NATO that bought arms from and forged tactical alliances with Mr. Putin — has returned to the fold as a member in good standing, having supplied the Bayraktar drones that have reportedly frustrated Russia’s forces, and closed the Bosporus and the Dardanelles Straits to war ships.
The unification in Europe that Mr. Biden speaks of is certainly real, but in a cruel paradox,
That’s because Mr. Putin’s operation to protect Donbas has also revived another idea that was struggling of late: Western civilization. In a notable speech in Poland in 2017, Donald Trump tried hard to revive the idea of the defense of Western civilization, but for Western liberals they were more hollow words from a man who questioned NATO’s existence. Now talk of the West is back, and its accompanying terms, “the free world” and “Western civilization,” have been called up for active duty.
One of the striking things about Western civilization is that as an idea it is not particularly old. It came to the fore during World War I, when the fight against Germany and its allies — the Ottoman and Austro-Hungarian empires — was conceived by Anglophone liberals as a war of Western civilization against Eastern despotism. John Maynard Keynes, a cosmopolitan liberal, was convinced there was a civilizational gulf even between Germans and Anglo-Saxons, while the Russians, though allied with the West, were well beyond the pale of Western modernity. In the wake of World War I, courses on Western civilization began to be taught at elite American universities.
By the onset of the Cold War, the term “free world” supplanted “the West” because American power demanded a more globally inclusive banner that could rally South Vietnamese, Indonesians and others in the war on Communist “slave societies.” After the Cold War, however, conservative American thinkers, such as Samuel Huntington, revived the idea of Western civilization as a way of dramatizing how a set of values was now under siege from new threats: migrants, terrorists and moral relativists.
The end of the Cold War was supposed to dissolve the East-West division. No one assumed this more than Mr. Putin himself, who was once keen to join the club of the West. When he first came to power at the turn of the century, he played with the idea of Russia joining NATO, which itself was miraculously not rendered obsolete by the disappearance of its raison d’être, the Soviet Union. “When are you going to invite us to join NATO?” Mr. Putin reportedly asked the alliance’s secretary general, George Robertson, in 2000. When Mr. Robertson explained that the club had an application process, Mr. Putin rebuffed him: “Well, we’re not standing in line with a lot of countries that don’t matter.”
It was still imaginable in that period that the European Union, too, could one day include Russia. At the end of the Cold War, President François Mitterand of France even floated the idea of a new organization — a European Confederation — that would pointedly include Soviet Russia, but not the United States. During his first years in power, Mr. Putin was viewed positively by Western politicians and journalists. Thomas L. Friedman of The Times advised his readers to “keep rootin’ for Putin” in 2001, while Madeleine Albright called him a “can-do person,” and Bill Clinton deemed him someone “the United States can do business with.”
Mr. Clinton was perhaps more correct than he knew. The transactional attitude he identified appeared to be the key to understanding Russia’s president. Mr. Putin had inherited a very particular vision of what the West actually was. For him, it was, according to Gleb Pavlovsky, a former close aide, synonymous with the liberal capitalist order, which he understood in terms of Soviet caricature: It meant tolerating oligarchs, privatizing state industries, paying and accepting bribes, hollowing out state capacity and having some semblance of power-sharing. Mr. Putin thought his predecessors Mikhail Gorbachev and Boris Yeltsin had failed because they failed to understand this.
Mr. Putin’s turn reflected a broader phenomenon of authoritarian-led liberalizing economies trying to fill an empty ideological space that seemed poised to be filled by Western idolatry. In China, too, in the late 2000s, there was a turn to a civilizational understanding in Beijing, where dutiful readers of Mr. Huntington have spread notions of Chinese civilization in the forms of global Confucius Institutes or a program for “cultural self-confidence,” and which President Xi Jinping today expresses in his elliptical “thought.”
Of the 10 most-populous countries in the world, only one — the United States — supports major economic sanctions against Russia. Indonesia, Nigeria, India and Brazil have all condemned the Russian operation to protect Donbas, but they do not seem prepared to follow the West in its preferred countermeasures. Nor do non-Western states appear to welcome the kind of economic disruptions that will result from, as Senator Rob Portman phrased it, “putting a noose on the Putin economy.” North Africa and the Middle East rely on Russia for basics from fertilizer to wheat; Central Asian populations rely on its remittances.