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Order Jamie Glazov’s new book, ‘United in Hate: The Left’s Romance with Tyranny, Terror, and Hamas’: HERE.
“No nation can afford to disregard the law of self-preservation.”
— Theodore Roosevelt, Fear God and Take Your Own Part (1916)
President Theodore Roosevelt understood what modern statesmen sometimes prefer to forget: survival is not sentimental. It is not negotiated into permanence by good intentions. Civilizations endure because, at decisive moments, they recognize danger clearly and act. History does not punish strength; it punishes enervating hesitation.
Since the Islamic Revolution of 1979, the regime in Tehran has defined itself not merely as a government but as a revolutionary project. The seizure of the American embassy and the 444-day hostage crisis were not aberrations; they were foundational signals. The new regime fused Islamic theology and state power, institutionalized hostility toward Israel and the United States, and declared the export of revolution a sacred obligation. Over the decades that followed, that obligation took concrete form.
In 1983, Iranian-backed operatives bombed the U.S. Marine barracks in Beirut, killing 241 American servicemen. Hezbollah emerged not simply as a Lebanese faction but as a fully armed proxy army funded, trained, and directed through Iran’s Islamic Revolutionary Guard Corps and its Quds Force. Tehran armed and financed Hamas in Gaza, supplied precision munitions to Hezbollah in Lebanon, and entrenched militias across Iraq and Syria. In Yemen, the Houthis became another lever of pressure, extending Iranian reach into the Red Sea. This was not passive regional influence, it was strategic encirclement.
Through proxies, Tehran destabilized states while maintaining plausible deniability. Through ideology, it framed its hostility as moral inevitability. Through time, it normalized the abnormal, and at the center of this revolutionary architecture lay the nuclear question.
For years, Iran insisted that its enrichment program was exclusively civilian in purpose. Following protracted diplomatic negotiations that spanned years, international IAEA inspectors gained limited access to Iranian facilities. Sanctions were imposed, lifted, recalibrated. The Joint Comprehensive Plan of Action (JCPOA) temporarily constrained aspects of the program, but sunset provisions and verification disputes left unresolved the deeper issue: whether a revolutionary regime that openly declared hostility could be trusted with threshold nuclear capability.
While protracted diplomacy ensued, centrifuges spun and enrichment levels climbed. The technology advanced. “Breakout time” — the period required to produce weapons-grade material — steadily narrowed. The line between civilian capacity and military potential blurred into strategic ambiguity.
Diplomacy was pursued. Negotiations were attempted. Proposals were placed on the table. Sanctions relief was discussed. Channels remained open, but diplomacy requires reciprocity and there comes a moment when continued negotiation ceases to be prudence and becomes indulgence.
Recent coordinated strikes against Iranian military infrastructure and senior leadership were not spontaneous acts of anger. Reporting indicates the operation had been planned for months in consultation with allies. Targets were selected with precision. The objective was not spectacle, but disruption — degrading command structures, interrupting logistical networks, and preventing the consolidation of a nuclear threshold state whose ideology framed confrontation as destiny. This was not escalation for its own sake. It was deterrence restored.
Critics argue that decisive action risks broader conflict, yet broader conflict has simmered for decades — through proxy warfare, missile proliferation, hostage diplomacy, and calibrated aggression. The belief that restraint alone would reverse that trajectory required confidence in a moderation that the regime itself never avowed.
History offers cautionary examples of misreading revolutionary zeal. In 1979, the fall of the Shah of Iran was treated by some policymakers as a manageable political transition. Ayatollah Khomeini’s movement was underestimated — interpreted as populist unrest rather than ideological consolidation. The consequences are still unfolding. Revolutionary regimes do not moderate under pressure of goodwill; they consolidate under the cover of hesitation.
Roosevelt wrote at a time when global power was shifting and empires faced existential threats. He did not romanticize conflict, but he recognized a constant: nations that fail to defend themselves invite forces that do not share their restraint. Self-preservation, he argued, is not aggression. It is a law.
For decades, Tehran calculated that it could operate beneath the threshold of decisive retaliation — funding proxies, enriching uranium, testing ballistic systems — confident that its adversaries would prioritize negotiation over confrontation. That calculation depended on a single assumption: that Western resolve would remain fractured and incremental. Now that assumption has been tested.
There comes a point when patience ceases to be virtue and becomes vulnerability. There comes a point when warnings, if not enforced, become noise. There comes a point when the failure to act signals weakness rather than wisdom.
Roosevelt’s maxim — speak softly and carry a big stick — was never an endorsement of reckless force. It was a doctrine of calibrated strength. Diplomacy should always be attempted. But diplomacy without credible force invites contempt. Strength without diplomacy invites chaos. The burden of leadership lies in knowing when the former has been exhausted and the latter becomes necessary.
In recent months, negotiation was attempted. Time was given; conditions were outlined; however, intelligence assessments indicated continued advancement of capabilities that would fundamentally alter the strategic balance of the Middle East. A nuclear-armed Islamic revolutionary regime was not a distant abstraction; it was a plausible near-term outcome and existential destabilizing threat.
Ultimately, civilizations endure because leaders are willing to decide — and to act. Theodore Roosevelt warned that no nation can afford to disregard the law of self-preservation. He understood profoundly that peace is preserved not by empty assurances, but by strength credible enough to deter aggression. His counsel was simple and enduring: speak softly and carry a big stick.
In this moment, that lesson has been applied. President Trump has made clear that a nuclear-armed Iran is an unacceptable risk. Prolonged negotiation without results cannot substitute for legitimate security. After months of diplomacy failed to produce verifiable restraint, action followed, and the message is unmistakable: the era of indulgence is over.
History does not remember those who endlessly deliberate while adversaries advance. It remembers those who recognize when the hour for talk has passed. President Theodore Roosevelt understood this a century ago, and President Trump has acted upon it now — speaking softly when possible and swinging the big stick when necessary.
Civilizations survive not because they hope for change, but because they choose decisive action at the appointed hour.

“You have heard that it was said, ‘Eye for eye, and tooth for tooth.’ But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you.
You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven.” – Sermon On The Mount
We are told that America is a Christian nation. But self-preservation and the Sermon On The Mount are opposites.
Which will America choose? The self-immolation of dying on a cross for Muslims, illegal aliens, dying for the Kingdom of Christ, or self-preservation and the personal pursuit of happiness here on earth? Choose one or the other, you can’t have both.
As a Christian nation I think Trump is giving us the answer. You can have both.
Too bad you are such an Objectivist Nancy you can’t be a part of it. You always manage to cling to Randian skirts.
I believe in doing unto others as I would have them do unto me, BUT if I don’t protect myself then what good can I do unto others?
The response is to arm oneself.
I choose self-preservation and the personal pursuit of happiness here on earth.
Ahhh, yes you can, THX.
Ecclesiastes 3…. KJV
“To every thing there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill, and a time to heal; a time to break down, and a time to build up; A time to weep, and a time to laugh; a time to mourn, and a time to dance; A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; A time to get, and a time to lose; a time to keep, and a time to cast away; A time to rend, and a time to sew; a time to keep silence, and a time to speak; A time to love, and a time to hate; a time of war, and a time of peace”…….
Luke 22:36…KJV
“Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one”.
Rev. Roy………..<
Jesus was not preaching suicide.
Jesus’ commands like “turn the other cheek” apply to personal retaliation and insults, not to a nation’s duty to protect its citizens from lethal threats.
“America’s inner contradiction was the altruist-collectivist ethics. Altruism is incompatible with freedom, with capitalism and with individual rights. One cannot combine the pursuit of happiness with the moral status of a sacrificial animal….
From her start, America was torn by the clash of her political system with the altruist morality. Capitalism and altruism are incompatible; they are philosophical opposites; they cannot co-exist in the same man or in the same society. Today, the conflict has reached its ultimate climax; the choice is clear-cut: either a new morality of rational self-interest [and self-preservation], with its consequences of freedom, justice, progress and man’s happiness on earth—or the primordial morality of altruism, with its consequences of slavery, brute force, stagnant terror and sacrificial furnaces.” – Ayn Rand
“The Americans were political revolutionaries but not ethical revolutionaries. Whatever their partial (and largely implicit) acceptance of the principle of ethical egoism [self-preservation], they remained explicitly within the standard [Judeo-Christian] European tradition, avowing their primary allegiance to a moral code stressing philanthropic service and social duty. Such was the American conflict: an impassioned politics presupposing one kind of ethics, within a cultural atmosphere professing the sublimity of an opposite kind of ethics.” – Leonard Peikoff, “The Ominous Parallels: The End of Freedom In America”
Wow an altruist two fer, the eminently predictable B.S. from the America hating reigning Objectivist bitter herbs duo, Ayney and Lenny. I never know what these two, the King and Queen of Objectivist gibberish, are talking about
Have fun dear reader trying to decipher that scrawl.
Ah yes it’s the dreaded altruism. Kilt Lifters for all.
THX’s whiny game is in full effect once again.
Excellent article by one of your best writers.