The Guard at Austerlitz by Georges Rohner. Napoleon’s 1805 victory was followed by military disaster. Image: Bridgeman Art Library.
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How Britain won Waterloo with biscuits, spies and the City

Banking on victory: Simon Heffer reviews three tomes on Britain’s war with Napoleon.

Citizen Emperor: Napoleon in Power 1799-1815
Philip Dwyer
Bloomsbury, 800pp, £30

Wellington: the Path to Victory, 1769-1814
Rory Muir
Yale University Press, 728pp, £30

Britain Against Napoleon: the Organization of Victory, 1793-1815
Roger Knight
Allen Lane, 720pp, £30

As we endure the torrent of books of varying quality recalling the events in Europe of a century ago, we are blessed with others of exceptional quality that examine the peril that Britain was in two centuries ago. This year may be about the memories of Sarajevo in 1914 and the cataclysm that followed, but in 1814 Europe was already wearied by war, its dynamics were changing and a century of relative calm in Britain was about to be ushered in by the British triumph at Waterloo in June 1815 and the final defeat of Napoleon.

These three works of exemplary scholarship tell different aspects of the story. Citizen Emperor is the second volume of Philip Dwyer’s biography of the Corsican general and deals with his years of power between 1799 and the defeat at Waterloo. Rory Muir’s life of Wellington is the first of two volumes, finishing on the eve of Waterloo – the ultimate cliffhanger – and will be followed by a second volume to mark the bicentenary of the battle and also covering the remainder of Wellington’s life as a politician and statesman. Roger Knight’s work is of less conventional form but is perhaps the most intriguing of the three: he examines not the military heroics that brought Napoleon to his knees but the way in which Britain prepared for the final onslaught against him. Although both the biographies clarify men whose realities have been deeply obscured by myths and legends, Knight’s work is truly ground-breaking in showing how Britain, a country that had prided itself on the encouragement of individualism, made a collective effort for victory that was not seen again in such intensity until 1940.

Knight was deputy director of the National Maritime Museum and wrote a magisterial life of Nelson for his bicen­tenary in 2005. In Britain Against Napoleon he describes the tension between a France that had the strongest army in Europe and a Britain with the strongest navy. So long as the English Channel belonged to the Royal Navy there was nothing to fear; but an invas­ion would leave the country at the mercy of the French, a land where revolution was still smouldering.

The threat lasted from 1793 until 1815, with only brief interruptions. The society that sought to resist it was no tyranny and was therefore subject to changes of government. England was outnumbered and, it feared, could be outgunned. The principal commodity needed to counter the threat was not so much manpower as money, raised by the City of London and used to stoke the fires of the Industrial Revolution to make weaponry and ships. Knight argues that several times between 1796 and 1798, and again in the years after 1807, Britain came close to being unable to afford to fight the war because of financial exhaustion and sometimes lacked the focus to fight it because of political upheaval – not least in 1812 when the only British prime minister to have been assassinated, Spencer Perceval, lost his life for reasons unconnected with the international emergency.

Britain was fortunate that in the late 1780s Pitt the Younger had made it his business to renew and refresh an army diminished by defeat in the war against America. By the time war broke out, the navy was at the peak of its power, contrasting with a French fleet in poor repair, riddled with mutinies and largely in port. By 1793 he had also sought to improve domestic and international communications for the purpose of economic efficiency, but this infrastructure would also help mobilise the war effort as part of this improvement was focused on the Post Office. All this meant that when war came, actions in the Baltic and the Iberian peninsula could be conducted smoothly because of Britain’s command of the ocean and well-organised supply lines.

There were two means of dealing with manpower shortages. Men were impressed (or press-ganged) for the navy, which caused particular bouts of civil unrest in the mid-1790s; and large numbers of foreign mercenaries were signed up to the army – “Russians, Poles, Germans, Italians . . . we had one Cinghalese,” an officer of the 60th Regiment noted in 1799. There were also French who changed sides, loyalties being fluid in the immediate aftermath of the revolution. The militia was beefed up but at times it was hard to provision it; and when shortages caused the price of food to rise in the mid-1790s, the soldiery took part enthusiastically in the food riots that followed.

The organisation of war rested first and foremost with a civil service that Knight describes as “patchwork” in the 1790s: some of it efficient, other parts “useless”. As the war went on, however, the offices of transport, customs and excise and agriculture sharpened up their acts, ensuring revenue was raised, people were fed and supplies and men moved to where they needed to be. To suppress restiveness at home, the government also ensured the populace had food; and to assist the war effort, British intelligence operations were developed and expanded.

Soldiers and sailors were efficiently fed, even if not very well. Knight quotes a sailor in 1812 telling his wife that the beef that came in their rations had been in salt for seven years. Knight also gives some astonishing facts about the provis­ioning of the services during expedition to fight the French in the West Indies in 1801. This required 83,428 tons of biscuits, and it was quite usual for 30 head of live cattle to be carried on the main gundeck of a ship as it sailed across the Atlantic.

The effort not just of organisation but of keeping the country together in the face of mortal peril, was too much for Pitt. His surgeon wrote that Pitt “died of old age at forty-six, as much as if he had been ninety”. Although his death ushered in a period of instability, the Duke of Portland’s admin­istration was confident enough to commit itself to helping drive the French out of the Iberian peninsula in 1808, which required vast expense and another enormous logistical effort. The threat of invasion at home had not diminished either: Martello towers were put up around the coast, dockyards built and modernised, volunteer battalions formed. There was a huge – but temporary – expansion in the civil service to keep on top of so many demands.

In the private sector, the industries supplying the army and navy made what Knight calls “spectacular advances” during the war. The warship-building business went into overdrive, so much so that supplies of timber became short; between 1803 and 1815, 84 per cent of ships were built in private as opposed to royal dockyards. This caused towns such as Great Yarmouth to become rich out of the war. Although taxation rose to pay for all this, so too, thanks to the good office of the City, did borrowing. High import duties on goods from the East Indies also helped. In 1811 total government expenditure was £85m, just over half of it (£43m) going on army, navy and ordnance. Luckily for the British, Napoleon’s decision to overstretch himself in Russia was the beginning of the end for him, and Britain’s resources lasted until total victory – with the country’s economy and mercantile life modernised as a by-product.

Looking at all this from the defeated emperor’s perspective, Philip Dwyer, in a book of meticulous research and beautifully detailed descriptions of Napoleon’s military adventures, brings home the full horrific cost of the march on Russia. With 300,000 Russians dead defending their homeland, he reckons a million died between June 1812 and February 1813, with “the remnants of the army continuing to die from wounds, disease, malnutrition and exhaustion”. It was the near-culmination of a glorious career that had begun with a coup d’etat in 1799, the end of the French Revolution, the coronation of an emperor and the formation of a dynasty – placed on what was modestly called “the first throne of the universe” – and the triumph of Austerlitz. Dwyer points out that this battle, six weeks after Trafalgar, helped “obliterate” the memory of that defeat, not least because news of Nelson’s victory was not released until after Napoleon’s.

Yet it was a short passage from the disaster in Russia seven years later to Napoleon’s defeat in 1814 and his confinement on Elba, whence he escaped under the noses of the Royal Navy in February 1815, believing France wanted him back. Dwyer depicts his subject as a gambler: Napoleon is said to have pronounced “the die is cast” as his ship sailed off to the mainland.

His book ends with a suitably poetic account of the defeated emperor, a month after Waterloo, turning up at HMS Bellerophon and putting himself under the protection of the British; as the ship departs from the Brittany coast, it is his last sight of France, with St Helena and the arsenic-laden wallpaper awaiting him.

Although Rory Muir’s first volume on Wellington ends before the great battle, it is, like Dwyer’s biography, extensively researched and anchored in fact, and gives an invaluable picture of the duke in his early years that will be unfamiliar to many who know only of his military exploits. Muir has researched his subject for 30 years and it shows. He goes into great detail about the peninsular war, which was fought over control of the Iberian peninsula, but is also revelatory about his subject’s career in India between 1796 and 1805.

Wellington returned from India, aged just 35 and already a major-general and a knight. In dealing with His Majesty’s enemies on the subcontinent, he had shown himself cool-headed, intelligent and a good tactician who was developing into a decent strategist. One senses from Muir’s account that what Arthur Wellesley – as he then was – learned out there were the skills that would lead him to be recognised within a few years as the finest soldier in the army. As Muir makes clear, he was helped in his rise by the appointment of his brother Richard, the Earl of Mornington, as governor-general soon after his arrival there. Once Wellesley moved centre-stage, he never left it.

To Muir, whose second volume – to judge by his first – cannot come soon enough, we are especially indebted for one useful bit of myth-busting. Wellington never said that the Battle of Waterloo was won on the playing fields of Eton: the words were put into his mouth by a French journalist, Charles de Montalembert, after the duke’s death. Wellington hated Eton and lasted only three years there before his mother was advised that the boy would come to very little and he should be educated elsewhere. It sounds all too similar to Winston Churchill at Harrow a century later and provokes further thoughts on the real seeds of, and the best training for, greatness.

Simon Heffer writes for the Daily Mail and his books include “High Minds: the Victorians and the Birth of Modern Britain” (Random House, £30)

Simon Heffer is a journalist, author and political commentator, who has worked for long stretches at the Daily Telegraph and the Daily Mail. He has written biographies of Thomas Carlyle, Ralph Vaughan Williams and Enoch Powell, and reviews and writes on politics for the New Statesman

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The prophets of Trumpism

How the ideas of two pre-war intellectual refugees – the radical Herbert Marcuse and the reactionary Eric Voegelin – are influencing the new culture wars among Trump and his acolytes.

Even after Donald Trump’s more conciliatory address to Congress, American politics seems set to become a battle between the president’s joyless autocracy and a carnival of protest that could end up evoking the anti-war movements of the 1960s. There will be more draconian executive orders and more marches in pink hats. There may well be violence.

The intellectual battle that will be played out in the months and years to come, however, was foretold by two German refugees from Nazi persecution: Eric Voegelin, the doyen of Cold War reactionary conservatives, and Herbert Marcuse, the inspiration behind the revolutionary student activism of the 1960s. Voegelin argued that society needed an order that could be found only by reaching back to the past. Marcuse argued that refusal to accede to tyranny was essential to give birth to a revolutionary politics that would propel progress to a new kind of society. Marcuse the radical and Voegelin the reactionary could not seem further apart, and yet they share a common intellectual root in Germany in the 1920s, from which came a shared critique of modern society. Their ideas may well inspire some of the political conflicts to come.

The culture wars of the 1960s are very much alive for Trump’s acolytes. Steve Bannon, the former executive chairman of the alt-right website Breitbart News and Trump’s chief strategist, blames the counterculture of the 1960s – the drugs, the hippies, the liberal reforms – for America losing its way and, eventually, succumbing to economic crisis in 2008. Bannon set out his ideas in Generation Zero, a 2010 documentary which blamed the financial crash not on greedy, under-regulated bankers but on the moral and cultural malaise that started in the 1960s. He is still fighting people who might have been inspired by Marcuse. “The baby boomers are the most spoiled, most self-centred, most narcissistic generation the country has ever produced,” he told an interviewer in 2011.

Bannon’s thinking, set out in several speeches over the past few years, is that America’s working and middle classes have been betrayed by an elite in Washington, DC (the “Imperial City”, he calls it) which oversees insider deals so that the insiders can profit from global capitalism. Bannon wants to return America to traditions rooted in Judaeo-Christian values and to reassert national sovereignty. Most worryingly, on several occasions he has said that the crisis will only be resolved through the catharsis of conflict and national mobilisation through war.

America has always been a work in progress. Ronald Reagan and Barack Obama were very different presidents but they shared a belief that progress was America’s calling. The reactionary turn in US politics is not just a shift to the right but an attempt to displace progress as the common creed.

Instead, Bannon and his ilk want America to become a work in regress, as the historian Mark Lilla argues in his recent book on reactionary philosophy, The Shipwrecked Mind. Much of the new reactionary thinking echoes Voegelin’s idea that, in order to renew itself, a society must first go backwards to find where and how it lost its way.

 

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Eric Voegelin defies easy categorisation. Born in 1901 in Cologne and brought up in Vienna, he was brave and principled. After a visit to the United States in the 1920s, he wrote two books criticising Nazi racial politics, which got him sacked from his teaching position at the University of Vienna. When the Germans arrived in Austria following the Anschluss in 1938, Voegelin and his wife fled on a train as the Gestapo ransacked their apartment.

After a brief stay in Switzerland, he moved to America and in 1942 took up an academic post at Louisiana State University. He then embarked on a prolific career, the centrepiece of which was his sprawling, multi-volume work Order and History.

Voegelin’s philosophy gave expression to the dark and powerful forces that had shaped his life. He believed that modern society was prey to flawed utopianism – he called this “gnosticism” – in which an elite of prophets takes power, claiming special insight into how heaven could be created on Earth for a chosen people. Gnostic sects in the Middle Ages had their modern equivalents in the Nazi proclamation of a racially pure utopia and the Marxist promise of equality for all. Voegelin’s catchphrase was: “Don’t immanentise the eschaton!” (meaning: “Do not try to build heaven on Earth”).

Marxism and Nazism, Voegelin argued, were political versions of religion: we get rid of God only to reinstall him in the form of an elite of reformers with all the answers. In his recent bestselling book Homo Deus, Yuval Harari argues that we are entering a new stage of the process that Voegelin identified. We have become as powerful as gods, he argued, but now need to learn how to be wise and responsible gods.

Today Voegelin’s attack on overreaching perfectionism echoes in reactionary criticism of Obamacare and in the yearning for national certitude. Voegelin thought the role of philosophy was not to change the world, but to understand its underlying order and help us tune in to that, rather than being diverted by the lure of the false prophets of political religion.

He was influenced by the Viennese satirist Karl Kraus, who said that “origin is the goal”, by which he meant that the point of the future was to restore the ancient past. For Voegelin, order comes from a sense of harmony, of everything being in its place. This is a position that opens itself up to deeply conservative interpretations.

When, in his presidential inauguration address, Trump spoke of American “carnage”, he was echoing Voegelin’s account of decay and disorder. When he talked of “one people, one nation, one heart” he was evoking the kind of order that Voegelin spoke of. Trump and his acolytes see their mission as the need to restore a natural order, under which illegal immigrants and aliens are kept well away and white people can feel at home once more in a society where everyone signs up to Judaeo-Christian beliefs.

Nothing could be further from the ideas of Herbert Marcuse.

Born in 1898 in Berlin, Marcuse became a member of the celebrated Marxist Frankfurt School, which included Theodor Adorno, Max Horkheimer and, tangentially, Walter Benjamin. Marcuse emigrated to the United States in 1933 as Hitler came to power. By 1940, he had become a US citizen and, while Voegelin was starting work at Louisiana State, Marcuse was working as a researcher for the Office of Strategic Services, the precursor of the CIA. He continued working for the government after the war and resumed his academic career only in 1952. His best-known book, One-Dimensional Man, was published in 1964.

One of Marcuse’s big ideas was the “Great Refusal”: progress had to start with refusing to accept an unacceptable reality. One should say “no” to a world of alienating work, dominated by corporations and impersonal systems, which allow little room for people to explore their deeper sense of humanity. Marcuse saw the student and anti-war protests of the 1960s and 1970s, which adopted him as their intellectual mentor, as evidence that the Great Refusal was gaining momentum.

Trump has given the Great Refusal new life. The documentary film-maker Michael Moore has called for cities to become “regions of resistance” by offering sanctuary to immigrants threatened with deportation. Angela Davis, the once-jailed Black Panther revolutionary who was close to Marcuse, told the Women’s March in Washington that people had to be ready for “1,459 days of resistance: resistance on the ground, resistance on the job, resistance in our art and in our music”. In a lecture at the Free University of West Berlin published in 1970, Marcuse said demonstrations and protests were an essential first step towards a “liberation of consciousness” from the capitalist machine:

“The whole person must demonstrate his participation and his will to live . . . in a pacified, human world . . . it is . . . harmful . . . to preach defeatism and quietism, which can only play into the hands of those who run the system . . . We must resist if we still want to live as human beings, to work and be happy.”

The Great Refusal was a capacious idea capable of embracing anyone who wanted to say, “No, enough!” It could embrace trade unions and workers, African Americans and feminists, students and national liberation movements, those who were on the margins of society and those professionals – technicians, scientists, artists, intellectuals – who worked at its centres of power and who chose to refuse as an act of conscience.

As a new generation prepares to embark on a period of resistance, what lessons should they learn from the wave of protest that Marcuse once helped to inspire?

Protest is a way to bear witness, to make voices heard and to make it possible for people to bond. Yet the fire of protest can easily die out as the Occupy movement did, even if its embers are still glowing. The carnival-type atmosphere can be uplifting but fleeting. Creating common programmes to be taken forward by organisations demands hard work. The Arab spring showed how quickly a popular revolution can turn sour when a movement is not ready to take power.

Since the protests that Marcuse was involved in, no comparable movement of the left in the United States has mobilised such a broad support base. Instead, that period of resistance was followed, at the end of the 1970s, by a shift to the right in the US and the UK. It was reactionaries, not revolutionaries, who set off forward to the past.

Now we seem to be in for an intensifying cycle of conflict between the adherents of Marcuse and Voegelin: between the Marxist revolutionary and the mystic conservative; between resistance and order; between those who want to live among a cosmopolitan, urban multitude and those who want a society of provincial oneness and sameness; those who want change, innovation and creativity and those who crave simplicity, stability and authority.

That much is obvious. Yet what is striking is not how different Marcuse was from Voegelin, but how alike they were. The best way to respond to the rise of Trump might be to blend their ideas rather than set them against one another, to create a new intellectual and political combination. Indeed, they could be seen as different branches of the same intellectual tree.

Voegelin was influenced by the German- Jewish philosopher Hans Jonas, who studied with Martin Heidegger in Freiburg in the 1920s. Jonas joined the German Jewish Brigade, which fought against Hitler, before emigrating to the US, where he became a professor at the New School in New York. He was one of the foremost scholars of gnosticism, which became Voegelin’s focus. Towards the end of his life, Jonas took up a chair at the University of Munich named after Voegelin.

Voegelin did not study at Freiburg, but one of his closest friends was the social ­theorist Alfred Schütz, a student of Edmund Husserl’s who applied his phenomenological thinking to the sociology of ­everyday life. Marcuse studied with Husserl and Heidegger at Freiburg, at the same time as Jonas and Hannah Arendt. From that shared intellectual root have emerged some powerful ideas that could unite progressives and conservatives.

Only at moments of profound crisis – of the kind we are living through – do we see just how contingent, vulnerable and fragile our society is. Voegelin warned: “In an hour of crisis, when the order of society flounders and disintegrates, the fundamental problems of political existence in history are more apt to come into view than in periods of comparative stability.”

A crisis should be a time for profound reflection, yet leaders are more likely to resort to “magical operations” to divert people’s attention: moral condemnation, branding enemies as aggressors, threatening war. “The intellectual and moral corruption,” Voegelin wrote, “which expresses itself in the aggregate of such magical operations may pervade society with the weird ghostly atmosphere of a lunatic asylum, as we experience it in Western society.”

Welcome to the Trump White House.

 

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Voegelin is a timely reminder of how unconservative Donald Trump is and of how conservatives should be a vital part of the coalition against him. Conservatism comes in several strains: laissez-faire conservatives such as George Osborne want small government, free trade, low taxes and freedom of choice. Status quo conservatives such as Angela Merkel want stability and continuity, even if that entails sticking with social welfare programmes and liberal democracy. Authoritarian conservatives, however, are prepared to use the big state to engineer change.

One important question for the future is whether the laissez-faire and status quo conservatives will realign around the ascendant authoritarian camp promoted by Trump. Merkel is the world leader of the conservative-inspired opposition to the US president. But his most profound critic is Pope Francis, who uses language similar to Voegelin’s to condemn the “material and spiritual poverty” of capitalism, and the language of Marcuse to condemn the process of dehumanisation embarked upon by Bannon and Trump.

“As Christians and all people of goodwill, it is for us to live and act at this moment,” the Pope has said. “It is a grave responsib­ility, since certain present realities, unless ­effectively dealt with, are capable of ­setting off a process of dehumanisation which would then be hard to reverse.”

The challenge for progressives is to reframe resistance in terms that can appeal to conservatives: to use conservative ideas of character and spirituality for progressive ends. We will spend a great deal more time trying to conserve things. The swarm of legal challenges against Trump will hold him to the principles of the US constitution and the rule of law. Many of the young people attracted to Bernie Sanders and the Occupy movement yearned for the restoration of the American dream.

Building bridges with the conservative opposition is not merely a tactical manoeuvre to widen support. It has deeper roots in shared doubts about modernity which go back to Freiburg and the man both Marcuse and Jonas renounced in 1964 for supporting the Nazis: Martin Heidegger.

For Heidegger, modernity was a restless, disruptive force that displaced people from jobs, communities and old ways of life, and so left them searching for a sense of home, a place to come back to, where they could be at one with the world. Technology played a central role in this, Heidegger argued, providing not just tools for us to use, but an entire framework for our lives.

Marcuse, writing four decades before ­Facebook and Google, warned that we needed to resist a life in which we freely comply with our own subjugation by technical, bureaucratic systems that control our every thought and act; which make life rich but empty, busy but dead, and turn people into adjuncts of vast systems. We should “resist playing a game that was always rigged against true freedom”, he urged, using language that has been adopted by Trump.

Writing not far from what was to become Silicon Valley, Marcuse pointed to a much larger possibility: the technological bounty of capitalism could, in principle, free us from necessity and meet all human needs, but “. . . only if the vast capabilities of science and technology, of the scientific and artistic imagination, direct the construction of a sensuous environment; only if the world of work loses its alienating features and becomes a world of human relationships; only if productivity becomes creativity are the roots of domination dried up in individuals”.

Writing in the 1960s, when full employment was the norm and advanced society was enjoying a sense of plenty, Marcuse foreshadowed the debates we are having now about what it will mean to be human in an age of machines capable of rapid learning. Mark Zuckerberg’s argument in his recently published manifesto that Facebook creates an infrastructure for a co-operative and creative global civil society is a response to concerns that Marcuse raised.

 

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Just as Marcuse saw that capitalism was a union of contradictions – freedom created on the basis of exploitation, wealth generated by poverty – Voegelin thought modern society was self-defeating: it declined as it advanced. Giving everyone wages to buy stuff from the shops was not progress, he said, but a soulless distortion of the good life, an invitation to spiritual devastation. The gnosticism that Voegelin so hated, the effort to design a perfect society, was also the source of the technological and rational bureaucracy that Marcuse blamed for creating a one-dimensional society. Voegelin would have regarded the apostles of Silicon Valley as arch-gnostics, creating a rational order to the world with the insights gleaned from Big Data and artificial intelligence.

Marcuse and Voegelin point us in the same direction for a way forward. People need to be able to find a sense of meaning and purpose in their lives. Both would have seen Trump’s ascendancy as a symptom of a deeper failure in modern society, one that we feel inside ourselves. The problem for many of us is not that we do not have enough money, but that we do not have enough meaning.

For Voegelin, living well involves “opening our souls” to something higher than buy and sell, work and shop, calculate and trade, margins and profits. Once we detach ourselves from these temporary, Earthly measures of success, we might learn to accept that life is a mysterious, bubbling stream upon which we cannot impose a direction.

A true sense of order, Voegelin argues, comes from living with an open soul and a full spirit, not being part of a machine manufacturing false promises. If we cannot manage to create order from within, by returning to the life guided by the soul, we will find order imposed, more brutally, from without. Marcuse, likewise, thought that turning the Great Refusal into a creative movement required an inner renewal, a “liberation of consciousness” through aesthetics, art, fantasy, imagination and creativity. We can only escape the grip of the one-dimensional society, which reduces life to routines of buying and selling, by recognising that we are multidimensional people, full of potential to grow in different ways. It is not enough merely to resist reality; we have to escape it through leaps of imagination and see the world afresh.

Václav Havel, the leader of the Czech resistance to communist rule, called this “living in truth”. Havel’s most influential essay, “The Power of the Powerless”, written in 1978, is about how to avoid the slow spiritual death that comes from living in an oppressive regime that does not require you to believe in what it does, merely to go along with “living within a lie”.

The greengrocer who is the central figure and motif in Havel’s essay eventually snaps, and stops putting in his shop window an official sign that reads: “Workers of the world, unite!” Havel wrote: “In this revolt the greengrocer steps out of living within the lie. He rejects the ritual and breaks the rules of the game. He discovers once more his suppressed identity and dignity. His revolt is an attempt to live within the truth.”

Human beings by nature long to live in truth, even when put under pressure to live a lie. In language evocative of Voegelin and Marcuse, Havel writes: “In everyone there is some longing for humanity’s rightful dignity, for moral integrity, for free expression of being and a sense of transcendence over the world of existence.”

In communist Czechoslovakia that meant taking a wide and generous view of what counts as resistance as people sought their own ways to “live in truth”. Under President Trump, many Americans are finding they are living within a regime of lies, and they will be drawn back, time and again, to find ways, large and small, personal and political, to live in truth.

Resistance to Trump and Trumpism will succeed only if it mobilises both conservative and progressive forces opposed to authoritarianism, and it needs to stand for a better way to live in truth, with dignity.

Charles Leadbeater is the author of the ALT/Now manifesto, which is available to read at: banffcentre.ca

This article first appeared in the 23 March 2017 issue of the New Statesman, Trump's permanent revolution