Новое политическое мышление (Новое мышление) · 1985–1991

New Political Thinking

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A fundamental reorientation of Soviet foreign policy articulated by Mikhail Gorbachev after his accession in 1985 and systematized in his 1987 book Perestroika and New Political Thinking and his 1988 UN speech. Its core tenets were de-ideologization of international politics, abandonment of class struggle, priority of universal human interests over class interests, growing interdependence of the world, and mutual security based on political rather than military instruments. It led to the scrapping of the Brezhnev Doctrine in favor of the Sinatra Doctrine, enabling the INF Treaty, Soviet withdrawal from Afghanistan, and an end to support for communist movements worldwide, directly catalyzing the end of the Cold War while also creating the political conditions for the dissolution of the Soviet Union.

In depth

Where did the idea come from?

The New Thinking was not the invention of one man. One root lies in the Twentieth Party Congress of 1956, when the CPSU officially discarded the thesis of inevitable war with capitalism, declaring that war is not fatalistically inevitable, and adopted peaceful coexistence. For decades afterwards, though, coexistence carried a rider: it was a form of class struggle. Competition would continue; only war would be avoided.

A second root lay in the think tanks inside the party establishment. At institutes like IMEMO and the Institute for US and Canada Studies, a generation of enlightened officials, Arbatov, Bovin, Chernyaev, Shakhnazarov, had studied the West as it actually was since the 1960s, recording the gap between doctrine and reality. They later became Gorbachev's staff. A third root was external: the concept of common security from the international commission led by Sweden's Olof Palme (1982), exchanges with European social democrats, and the scientists' nuclear-winter debate, which held that nuclear war would end civilisation with no winner.

Two experiences catalysed all of this: the Afghan war, six years deep in the mire, and Chernobyl in 1986. Watching the radioactive cloud ignore borders on its way across Europe, the proposition that security cannot belong to one country alone stopped being theory and became sensation.

What did it claim?

The core claims can be reduced to five. First, the priority of universal human values. In Marxist-Leninist orthodoxy international politics was the extension of class struggle; the New Thinking declared that in the nuclear age the common interest of human survival outranks the interest of any class. Doctrinally, this is the deepest break. Second, mutual security: my security cannot be built on your fear, for your insecurity eventually becomes mine. The proposal was to cut the spiral of armament against armament, the security dilemma, with political trust. Third, reasonable sufficiency, a military doctrine holding that forces need only suffice to repel invasion; anything more is waste and provocation. Fourth, freedom of choice: every people has the right to choose its own system, including the right to leave socialism, formalised in the 1988 UN address. Fifth, interdependence: the world economy and the environment cannot be managed by blocs, for humanity is in one boat.

How did it differ from the old Soviet doctrine?

The pillar of postwar Soviet diplomacy was the two-camps thesis, a world split between socialism and imperialism. After the crushing of the Prague Spring in 1968 came the so-called Brezhnev Doctrine, the theory of limited sovereignty: the interests of the socialist camp as a whole stand above the sovereignty of any member, so when socialism is threatened anywhere the camp has the right and duty to intervene.

The New Thinking dismantled these pillars one by one. It set down the lens of class struggle, and with freedom of choice it abolished the Brezhnev Doctrine. When Eastern Europe shook in 1989, foreign ministry spokesman Gerasimov called the new line the Sinatra Doctrine: like Frank Sinatra's song, each country would do it its way. The form was a joke; the content was the dissolution of an empire.

How did words become reality?

At Geneva in 1985 Gorbachev and Reagan declared jointly that a nuclear war cannot be won and must never be fought. In January 1986 Gorbachev proposed the staged abolition of nuclear weapons by 2000; that October the Reykjavik summit came within reach of full abolition before collapsing, yet broke the psychological dam of disarmament. In December 1987 the INF Treaty abolished an entire class of nuclear weapons for the first time.

The UN address of 7 December 1988 was the doctrine's summit: a unilateral cut of 500,000 troops and 10,000 tanks from Eastern Europe, and the declaration that freedom of choice is a universal principle with no exceptions. The Afghan withdrawal was completed in February 1989; through the revolutions that autumn the Soviet army stayed in its barracks. The Malta summit that December confirmed the Cold War's end; in 1990 the USSR accepted even united Germany's membership of NATO, and in July 1991 the START treaty cut strategic arsenals.

How was it received inside the Soviet Union?

Support was broad at first: the logic that the economy could not recover without shedding the arms burden commanded assent. But as concessions accumulated, so did resentment. The military felt humiliated by unilateral cuts, and chief of the General Staff Akhromeyev resigned on the very day of the UN address. Within the party, Ligachev publicly reasserted the class character of international relations in 1988.

The deeper problem was the chain of ideology. If class struggle was not the principle of international politics, what justified the dictatorship of the party that called itself the vanguard of a class? The New Thinking was a foreign policy line that was also a bomb under the pillars of regime legitimacy. When Eastern Europe fell away and the Warsaw Pact dissolved, hardliners saw the doctrine as the free surrender of everything postwar Soviet blood had bought; that resentment became the psychological backdrop of the August 1991 coup.

How is it judged?

Gorbachev himself presented the New Thinking not as an abandonment of socialism but as a return to and development of Lenin's peaceful coexistence, citing Lenin in his book Perestroika; that is the doctrine's own internal logic. Scholarly judgement divides. Those who hold that ideas changed history (Robert English, Archie Brown) argue that material decline alone cannot explain the timing and manner of the retreat, why it took the form of negotiation and voluntary concession, and that the new ideas shared by leader and staff were decisive. The opposing camp (realists such as Brooks and Wohlforth) sees the New Thinking as ideological wrapping on retrenchment forced by a declining economy.

The argument continues over naivety. The failure to fix in writing US Secretary of State Baker's spoken assurance of February 1990 that NATO's jurisdiction would not shift one inch eastward became the stuff of the NATO-expansion controversy and Russia's narrative of grievance; the counterargument holds that the exchange belonged strictly to the context of German unification. In today's official Russian narrative the New Thinking is routinely summoned as the diplomacy of capitulation, yet neither side much disputes that it was decisive in ending the Cold War without a great war. What it failed to protect, and what it managed to avert: the judgement of the New Thinking hangs between those two questions.

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Sources

  1. Mikhail Gorbachev, Perestroika: New Thinking for Our Country and the World (1987)
  2. Anatoly Chernyaev, My Six Years with Gorbachev (2000)
  3. Robert D. English, Russia and the Idea of the West: Gorbachev, Intellectuals, and the End of the Cold War (2000)
  4. Archie Brown, The Human Factor: Gorbachev, Reagan, and Thatcher, and the End of the Cold War (2020)
  5. Stephen G. Brooks and William C. Wohlforth, Power, Globalization, and the End of the Cold War, International Security 25:3 (2000–01)
  6. Jack F. Matlock Jr., Reagan and Gorbachev: How the Cold War Ended (2004)
  7. Svetlana Savranskaya and Thomas Blanton (eds.), The Last Superpower Summits: Gorbachev, Reagan, and Bush (2016)
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