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Class war zone

Aggressive and disruptive behaviour blights many state schools, and the only remedy - excluding pupi

Mohammed was only 13 years old and wasn't especially tall or powerful, yet I was terrified of him. "I'll fucking kill you. Do you get what I mean, geezer? I'll fucking deck you!" he screamed at me as I asked him to leave my classroom. He had hit a boy over the head and spent much of the lesson swearing. By this time, I was trembling with rage and fear, and was relieved when he finally left the room.

Soon afterwards Mohammed was excluded from the school and I gave up teaching. It was 1997 and the chaos he had caused had sapped my confidence. Because the school was not a stereotypical inner-city comprehensive, but located in a prosperous London suburb, I felt doubly deflated; I felt that I had become horribly soft. In fact, the school did have discipline problems, with a significant rump of children from troubled backgrounds, but few teachers there were trained to cope with the more challenging ones such as Mohammed. Rowdy classes became riotous, lessons became war zones.

Several years later, with my spirits refreshed and missing the buzz and excitement of the classroom, I returned to full-time teaching, quickly becoming a head of department at a school in Havering, outer London. In this new position of responsibility I had to teach several children who had been excluded from other schools or had been passed on to me by more junior teachers. By this time, I had become a more tolerant pedagogue, less obsessed with results, more adept at handling disruption. I was calmer and more consistent in my approach. Some of my pupils were potentially just as aggressive as Mohammed had been, but I was able to cope with them; I'd learned to "give and take", to negotiate, to form good relationships with difficult children.

One child, John, had been permanently excluded from another school but had settled well at my new school and ultimately succeeded in attaining eight good GCSEs. I recently spoke to John about his life now and was delighted that everything was going well for him. He had trained to be an electrician and was set, he said, on earning better wages than me. "What I liked about it in your school," he told me, "was that my mates and some of the teachers taught me how to deal with my anger. Sometimes I used to get so mad, I would just punch anyone who was around me, but then I learned to walk away from rucks. And I think that helped me concentrate more. The school stuck with me even though I was out of order sometimes. They didn't kick me out. That counts for a lot."

Talking to John, I began to think about Mohammed, who had been jailed soon after being permanently excluded from school. I recalled how there were times when he had been keen on learning, had even shown interest in Shakespeare and reading. He had wanted to succeed, but I, and many other teachers at the school, had been preoccupied only by what was wrong with him, meting out punishments and threats that had caused a vicious downward spiral. During my investigations in trying to find out what had happened to him, I learned from another former pupil at the school that Mohammed was still "up to no good"; he had become a drug dealer and had cut some heroin with washing powder and nearly killed a user.

Had I contributed to Mohammed's troubles? Had my old school failed him? If extra resources had been available to give him proper care and attention, would we have spared society huge amounts of money and distress in the long term?

Mohammed fitted the typical profile of an excluded child. He was male, of mixed race, had special educational needs and was in foster care. He was permanently excluded in 1997, exactly at the point when the new Labour administration swept to power promising to address the problems presented by children like him. Tony Blair's mantra, "Education, education, education", was as much about sorting out the Moh ammeds of this world, about being "tough on the causes of crime", as it was about improving results.

In spite of the government's best efforts to massage the figures, exclusion rates have remained more or less steady for a decade; on average, roughly 9,000 children or more are permanently excluded from school every year and nearly 400,000 children given "fixed-term" exclusions, according to the Department for Children, Schools and Families. Eighty per cent of them are boys. Government figures show that Roma children are three and a half times more likely to be excluded than other children, and those from black or mixed ethnic backgrounds are twice as likely to be excluded as whites. Children in care are eight times as likely to be excluded, and those with special educational needs are three times more likely to be ordered to leave their school.

After 11 years of a Labour government, school exclusions continue to affect the underprivileged.

In 2007, as many as 140,000 pupils who were excluded for short periods from school were eligible for free meals, accounting for a third of such exclusions, even though these children make up only 12 per cent of the school population. But if schools were better equipped and staff better trained to deal with the persistent disruption exhibited by children from dysfunctional and deprived households, would exclusion rates be drastically reduced?

Meanwhile, society as a whole is paying an increasing cost. Significant research by the charity New Philanthropy Capital, which offers advice on giving, reveals that the average excluded child costs society more than £63,851 a year. This figure includes the future lost earnings of the child resulting from poor qualifications, and also costs to society in terms of crime, health and social services. In total, this amounts to £650m a year. This is probably a gross underestimate, since many excluded children are not accounted for in the figures.

The human cost of failing to deal with the problem is incalculable: carrying a knife is the most common offence among children excluded from school, and 50 per cent of men in prison were excluded. "Research shows that at the root of school exclusions, and much crime, is the inability of young people to communicate properly," says Lord Ramsbotham, former chief inspector of prisons. "If we addressed these problems in the classroom, many of our problems with antisocial behaviour would disappear.

"At the moment, what happens is that these young people, having been alienated from their families at an early age, are then excluded from school and turn to crime: drug-taking and dealing, knife crime and, in extreme but increasing cases, murder. Research shows that while poor parenting and low socio-economic status are major factors, school exclusion plays a significant environmental role in helping shape the criminals of tomorrow. The government needs to appoint a minister for inclusion to begin to address these issues."

Ofsted, in its report, Reducing Exclusions of Black Pupils from Secondary Schools: Examples of Good Practice, identified three interrelated features that significantly reduce exclusions: "Respect for the individual in school and a systematic, caring and consistent approach to behaviour and personal development, the courage and willingness to discuss difficult issues, a focus on helping pupils to take more control of their lives by providing them with strategies to communicate well and look after each other."

I know from my own experience that good mentoring really helps; the best schools allocate both "academic" and "professional" mentors to troubled pupils. The academic mentor will set clear, achievable targets twice a week which are then closely monitored, while professional mentors, usually drawn from the world of work, will show pupils opportunities beyond the classroom.

Frequently, these pupils have tailor-made numeracy and literacy lessons, and work in small groups with tutors to engage with the curriculum. Furthermore, pupils with particular psychological needs will have relevant lessons such as "anger management" classes or counselling sessions. While this may sound expensive, it needn't be: some schools have met the costs easily by getting rid of expensive management posts and reallocating the resources into buying in mentors and academic tutors. The alternative of the pupil referral unit is far more expensive; with staff ratios of one teacher to six pupils, the units mean thousands more pounds are spent per pupil than in a mainstream school.

Studies show that targeted early intervention can significantly reduce the problems caused by school exclusions. Take the case of Abby, a child who at the age of 12 was in foster care and regularly in trouble at school in south London. She was confrontational; she fought with other children and abused teachers. But she was also on the autistic spectrum, a condition that was not dealt with properly at school. Frequently, she would misinterpret the teachers' instructions, literally pulling her socks up in response to this metaphorical order. A series of fights and slanging matches with teachers led to her being permanently excluded before she could take any GCSEs. Once out of school, she quickly turned to petty crime such as shoplifting. Fortunately, her case was taken up by the National Teaching and Advisory Service (NT&AS), and some trained professionals were assigned to her who would supervise both her academic and social needs. Much to the astonishment of her former school, she attained seven GCSEs and is now at college.

"The link between youth offending and educational failure has of course been known about for years. But successive governments have failed to do much about it, although this government has undoubtedly done more than the others," says Tim Walker, the chief executive at NT&AS. "Organisations like mine can make a big difference if we intervene at the right point; we can put troubled children on the path to success."

One small but significant step to making exclusions a more constructive experience would be to grant children the right to appeal against their own exclusions, being assigned a trained "advocate" to represent them. A scheme like this has already been piloted in ten boroughs between 2005 and 2008 by Save the Children with its three-year EAR to Listen project, which gave excluded children an independent advocate to speak for them at exclusion panels and liaise between home and school generally.

That the project had an 80 per cent success rate in supporting children and young people to remain, re-enter and re- engage with education, but there is little political impetus behind spreading its good practice throughout the country. "The government has ratified the UN Convention on the Rights of the Child, which gives children the right to be heard and taken seriously in all matters affecting them, but we are nowhere near granting this to our excluded pupils," says Tom Burke, a spokesperson for the Children's Rights Alliance for England. Since September 2007, schools have been obliged by law to promote pupil well-being. "We would hope that new guidance on the duty, which the government will require schools to implement next year, will add further weight to exclusion panels to considering a child's rights when making exclusion decisions."

At the root of the social chaos caused by exclusions is a chronic lack of consistency. Some schools are eager to exclude disruptive pupils, while others are extremely reluctant to do so, even for serious offences. Schools anxious not to have their figures sullied by too many exclusions are choosing to operate a system of "internal" exclusions - locking pupils up in rooms with no windows, keeping them away from lessons in separate buildings, quietly telling them not to come to school at opportune moments such as when the inspectors are there. But this only creates worse problems for society in the long run; alienated and uneducated children, who are neglected by their schools and families, are left unsupervised to cause havoc.

It is only by being "consistently caring" towards these vulnerable children that we will clean up the mess. But no one in any of the three main political parties has had the courage to argue publicly that we should provide advocates for disruptive children on exclusion panels, insist on their having the right to appeal against their own exclusions, or that we should keep them in mainstream classes, if at all possible. Projects such as Save the Children's EAR to Listen, which provide excluded children with the proper support to stay in school, have been proven to be by far the cheapest and most effective way of solving the problem. Save the Children estimates that providing advocates for our most vulnerable children should cost no more than £8.5m, compared with the £650m that taxpayers are currently paying to cover all the harm exclusions cause.

I spoke to Michael Gove, shadow secretary of state for children, schools and families, about the Tories' attitudes towards exclusions. The Conservatives have pledged to scrap independent appeal panels, the only form of outside scrutiny that schools currently have when they exclude pupils, and Gove confirmed that the party aims to make this a manifesto commitment. "We want to introduce a number of measures within schools that will stop exclusions, such as early intervention strategies that will mean pupils will be dealt with effectively before the drastic step of excluding them is taken," he told me.

"We want to give headteachers the power to exclude pupils without being overruled by outside bodies so that they are secure that their authority won't be challenged or, as is often the case at the moment, undermined."

How would he ensure consistency on exclusions? Home-school contracts, he said, would be clear about what behaviour was acceptable and what was not. This is not a new idea: Labour has attempted and failed to make home-school contracts work. In fact, such contracts are simply a list of rules for parents that have been drawn up by the school, and these can vary from place to place.

Gove was clear that the Tories would not accept the UN Convention on the Rights of the Child and its insistence on a child's right to appeal his or her exclusion, but would allow individual schools to adopt this procedure if they felt it appropriate. This would give schools the chance to experiment in the ways in which they grapple with the issue of exclusion. "Our priority will be to stop exclusions in the first place," he said. "We believe our reading programme in primary school should have a big impact in this sense; the overwhelming majority of excluded children can't read properly. If we ensure that all children can read by the time they are seven, we will have cut down greatly upon the causes of exclusion.

"If we stop the causes of exclusions, we won't be kicking out kids on to the streets to cause mayhem. Our plans for improving pupil referral units will mean that all difficult children will be catered for in a supportive learning environment."

Overall, his plans seemed contradictory; and while he is sincere, I and many people in the system do not share his faith in the judgement of headteachers, on which so many of his plans rely. The Tories' plans will increase the inconsistency in the processes by which children are excluded, giving them no redress whatsoever. They will create an even angrier generation of rejects than we have now. His plans for referral units will be costly, without ever getting to the root of the problem.

Labour, anxious about being labelled "soft", has not even attempted to argue with Gove's proposals. The party prefers, instead, to sneak in guidance and legislation that bolsters children's rights in a piecemeal and inchoate fashion. The media is partly responsible for this: for all the column inches devoted to antisocial behaviour and crime perpetrated by children, there is seldom any serious attempt to look at some of the mundane root causes. Pointing out the inconsistency in schools' approaches towards exclusions and the need for proper, uniform disciplinary procedures, doesn't make good copy. Screaming about the need to expel thugs and yobs from school does. As a result, the public is never properly informed about the issues and the debate remains banal.

There are straightforward, successful and cheap measures that could drastically reduce school exclusions tomorrow. But the political and educational will to implement them doesn't exist. And so we are condemning our society to an ever rising tide of lawlessness.

Francis Gilbert's "Parent Power: the Complete Guide to Getting the Best Education for Your Child" is published by Piatkus (£9.99) http://www.francisgilbert.co.uk

Exclusion by numbers

  • 30% of permanent exclusions are for persistent disruptive behaviour (2007 figures)
  • 27% are for physical assaults on staff
  • 17% are for assaults on pupils
  • 11% are for verbal abuse against an adult
  • 5% are for verbal abuse against a pupil
  • 3% for bullying, racist abuse and damage
  • 2% are for sexual misconduct
  • 8,680: number of permanent exclusions from primary, secondary and special schools in 2006/2007
  • 363,270: fixed-term exclusions from state secondary schools
  • 45,730: fixed-term exclusions from primary schools
  • 20: number of times more likely that excluded children will end up in prison, compared to the general population

Source: Department for Children, Schools and Families

What is exclusion?

Source: Department for Children, Schools and Families

  • Headteachers have the right to remove a child from school for serious misbehaviour
  • "Fixed-term exclusion" is when the child is excluded temporarily (from one half-day to a maximum of 45 days in one school year). The school sets work for the period, which the child's guardian is expected to supervise
  • "Permanent exclusion" is when the child is ordered to leave the school permanently. The child may then have a "managed move" to another school, or go to a "pupil referral unit", to be taught in very small classes. Some may drop out of education altogether

Portraits by Natalie Pecht

This article first appeared in the 13 October 2008 issue of the New Statesman, The facade cracks

DREW ANGERER/GETTY IMAGES
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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