to follow the realism of Machiavelli because of the security requirements of its geographic position. Ritter describes two sorts of values as generated by two different types of polities: one traditionally Anglo-Saxon and the other continental, as personified by the contrast of More and Machiavelli. Ritter praised Machiavelli as the ideal thinker who understood the "paradox of power", state power to be effective always involvin the use of or the threat of violence. Accordingly, society could not function without an armed police power to hold it together and a military against foreign threats. Ritter criticised More for refusing to acknowledge the paradox of power. Instead, More seemed to think that morality could function in politics without the threat of and/or use of violence. Ritter presented traditional Anglo-Saxon thinking about power, which depend on an ineffective legalism, as inferior to continental thinking, which is based on an understanding of the ultimate necessity of some form of violence. The historian Gregory Weeks commented that it is hard to tell how much of Machstaat und Utopie was material that was inserted to allow the book to be passed by the censors and how much was the expression of Ritter's own beliefs. Weeks argued that if Ritter was no Nazi, he was certainly a German nationalist who wished to see Germany as the world's great power. Ritter appeared to disavow part of his original work of 1940 by the addition of a footnote to the third edition of Machstaat und Utopie that was published in 1943. Ritter praised More for his understanding of "the demoniacal forces of power" against which More had appealed to the strength of Christian morality and so More rightly did not reduce all politics to a "friend-foe" mentality. The historian Klaus Schwabe observed that Ritter's disapproval of the term "friend-foe" was a not-so-veiled criticism of Carl Schmitt, who had popularised the term a decade before and supported the Nazi regime. Thus, Ritter's criticism indirectly pointed at such Nazi "forces of power". Censored book on military During World War II, Ritter became involved in work on a study of civilian-military relations in Germany from the 18th century to the 20th century. The original intent behind this work was to offer a critique of the "total war" philosophy of General Ludendorff as a form of indirect protest against Nazi Germany. Censorship prevented the book from being published during the war, and after