When oil mixes with water: hydraulic drilling for fossil fuels is both opening up and changing the landscape around the world. Photograph: Enrique Marcarian/Reuters
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Fracking: the new gold rush

Can shale gas and fracking solve our energy crisis?

It’s a cold but sunny January day in Brighton, and Anna Dart looks like death. Equipped with a black shroud, white skull face and tinfoil scythe, she is leading the Sussex Extreme Energy Resistance protest outside HSBC in North Street. HSBC provides banking services to the “greedy corporate” entity (Dart’s words) Cuadrilla; in pursuit of Mammon, this energy firm is going to poison the water and our food, Dart says. To reinforce the point, her fellow protesters are dressed in toxic hazard suits and are handing out leaflets that warn of the “devastating” impact Cuadrilla’s fracking will have on England. Fracking is the process by which hydraulic fracturing of shale rock produces gas and oil.

Fracking is the new GM. As with genetic modification of crops, the issues are so complex that people are generally going with their gut. And their gut tells them that it’s a bad idea to break up the ground beneath our feet just so that we can get at more gas for generating electricity.

In case you needed more proof that Cuad - rilla is an evil empire, consider this. Less than a week after the Brighton protest, at a fracking site in Lancashire, Francis Egan tried to steal my pencil. Egan, Cuadrilla’s chief executive, wanted to draw me a graph of how the amount of gas that comes out of a well varies over time. I lent him the pencil, and a piece of paper. When we finished talking, he tucked the pencil – my best pencil, I might add – into his organiser. Not content with a plan to set Lancashire on fire with its own gas, not content to bring earthquake-related misery to Britain, the company has appointed a stationery thief as its CEO.

“I’m going to use that,” I tell him. “I’m going to tell the world you stole my pencil.”

Simon, the PR man, looks slightly worried. I can’t trust Simon either. I had coffee with three local activists earlier. Not only did they give a pantomime hiss when I said I was going to meet Egan, they said that PPS Group, the firm in charge of Cuadrilla’s PR (strap - line: “working in the tougher areas of communication”), has a history of dubious behaviour. When it comes to fracking, rumour, half-truth and paranoia are rife.

The devil wears Camper. To match the casual shoes, Egan is in blue jeans, a dark crewneck top and a black leather jacket. Inside the blue “meeting room” Portakabin at the Anna’s Road drilling site just outside Lytham, it is casual Friday. As he talks, he tugs frustratedly at his curly white hair. “All your questions have been about problems,” he says, putting down his Morrisons egg and cress sandwich and rocking back in his chair. “Not one has been about how we can make the most out of this.”

“This” is the shale gas bonanza. In September 2011, Cuadrilla announced that there is 200 trillion cubic feet of shale gas trapped in the UK’s Bowland Shale, kilometres beneath the surface of Lancashire, just waiting to be brought to the surface and burned. The Department of Energy and Climate Change (DECC) asked its rock scientists – the British Geological Survey (BGS) – to rush out an independent estimate. The BGS said there was perhaps five or six trillion cubic feet.

The BGS has since revised its “back of a fag packet” calculations (in the words of Professor Michael Stephenson, head of energy services at the BGS) and DECC is about to release a fresh estimate. Stephenson won’t tell me what it is, and Egan doesn’t know. “I suspect it’s going to be higher than 200 trillion cubic feet,” Egan says. “I’m fairly confident our number was conservative.”

As it turns out, Egan might be right. In early February the Times reported that it had seen leaked figures from the BGS: the new estimate is reportedly between 1,300 and 1,700 trillion cubic feet. That’s a lot of gas, even assuming (as the BGS does) that we’ll get only 10 per cent of it out of the ground. By way of comparison, the world’s largest oilfield, the South Pars/North Dome field beneath Iran and Qatar, contains 1,235 trillion cubic feet of gas. Currently, North Sea production is at roughly 1.3 trillion cubic feet per year, so the Bowland Shale could possibly see us through the next century.

So, what are we going to do with it? One argument is that we should leave it in the ground for the climate’s sake. We are supposed to be weaning ourselves off fossil fuels. But let’s face it, no one is building nuclear reactors, nor has there been sufficient investment in green technologies to allow them to take the strain. It’s inevitable that we are going to keep burning gas for the foreseeable future. At least gas is cleaner than coal. And given that we import 1.8 trillion cubic feet of gas a year, often from autocratic states, if we’ve got our own, why not burn it?

We have only to look across the Atlantic to see the benefits. Gas from geological deposits of shale has revolutionised the US energy market. An abundance of shale gas has turned the US from a gas-importing nation into one that could soon be exporting the stuff. That’s partly because there is so much of it that the price has dropped through the floor; it’s becoming hard to make a profit as a fracking company just in the US.

The hub for this 21st-century gold rush is Texas, where a deposit known as the Barnett Shale could yield landowners as much as 30 trillion cubic feet of gas. “The Barnett Shale is pretty much the same as what we have in the north of England,” Stephenson says. “It’s the same age, and the same kind of rock.”

So, the theory goes, it probably has a lot of gas in it. Not that it’s straightforward to get at. The gas is trapped within the structure of the rocks at depths of up to five kilometres. You can drill down to the shale to open up a pipeline, but it’s not like opening a bottle of fizzy drink; the methane doesn’t suddenly flood upwards. That’s why you have to frack.

Fracking involves pumping a drill hole full of “fracturing fluid”, a mix of water, sand and chemicals that breaks up the rock to release gas. The gas flows into the pipe bore and rises to the surface, where it is collected into onsite tanks. Inevitably, it’s not that simple. You might have some gas, but you’ve also got millions of gallons of contaminated water coming up with it. When the Environment Agency analysed the “flowback” from one of Cuadrilla’s wells, it compared the contamination with permissible contamination levels of water from the mains. Arsenic was up to 20 times over the limit. There was 90 times the acceptable level of radioactive materials, 1,438 times the permissible lead levels and 2,297 times as much bromide as is allowed.

“It’s non-hazardous,” Egan says, straightfaced. “It’s not going to be a danger to anyone’s health.” He is pulling at those curls again. To be fair, that’s the Environment Agency’s assessment, too, because they classify flowback not as mains water, but as industrial waste. And compared to some industrial waste it is non-hazardous.

“The flowback is toxic; there’s no doubting that,” says Joseph Dutton, an energy policy researcher at the University of Leicester. “But then so is raw sewage. So is wastewater from food processing plants. The fact is, the technology exists to handle and clean it.”

It’s contradictions such as “non-hazardous” toxic waste that have created such a furore around fracking. Most of us live as if the gas we burn for electricity, heating and hot water comes from the fossil-fuel fairy. We don’t want to be confronted with the unsavoury facts about how it is produced. But we live in a new era: this extraction, if allowed, is going to take place in this country.

The Anna’s Road site lies a kilometre from one of Lytham’s largest housing estates. Ignoring the complexities and contradictions of our fossil-fuel addiction is a luxury that the residents of Lancashire no longer have. Their first concern is the ground beneath their feet. On 1 April 2011, Cuadrilla’s fracking operation caused an earthquake in the Blackpool area. Cuadrilla prefers the term “seismic event”, but let’s not argue over words just now. There was a second, smaller quake on 27 May. The BGS performed a study and said the epicentres were 500 metres from Cuadrilla’s Preese Hall well at Weeton, just outside Blackpool. Cuadrilla eventually conceded that the events were probably caused by its fracking and downed tools while the government commissioned a report into the risks.

The quakes were tiny: magnitude 2.3 and 1.5. “There have been several quakes bigger than that since – and no one reported them,” says Richard Davies of Durham University’s Energy Institute. Unless you live in Leicestershire, for instance, you probably don’t know that the Loughborough area has already suffered three similar quakes this year, with crockery-rattling magnitudes 2.4, 1.5 and 2.9. These were naturally occurring seismic events, probably caused by ground shifting around the county’s warren of mines.

“If we wanted to stop fracking on the basis of seismicity, we’d have to stop a lot of other things, too,” Davies says. “Mining and drawing geothermal energy, for instance. Compared with everything else, seismicity is fairly unimportant in fracking.”

Egan is realistic. He has finished his sandwich and has moved on to a tub of ready-cut melon. He peels back the film, stabs a piece – rather malevolently – and thrusts it into his mouth. “The seismic thing is a useful stick to beat the industry with,” he says. “It’s important that it doesn’t happen again.”

This makes a pleasing, if ironic, contrast with the local activists’ viewpoint. Pam is almost praying for another earthquake. “If it happens again it’ll be all over for Cuadrilla,” she says. There’s a lot of spark to Residents Action on Fylde Fracking (RAFF). Though all the RAFF committee members are retired, there is no lack of fight. “We’re so up for this,” says Ian, sipping a latte. Pam tells me about their exploits in lobbying the county council and organising packed information evenings at local village halls. Ian interrupts the flow of fighting talk to comment on the coffee shop’s background music. “Ooh, Chet Baker,” he says. “I love this.” So does Pam; she has the album, she says. I’m having coffee with the activist wing of Saga.

They’ve been dismissed as “nimby bumpties”, the “aboriginals of Lancashire” and “crazy tree-huggers”, but they are not cowed by the name-calling. They see themselves as well-informed citizens exercising their democratic right to question the actions of their local representatives. And they get results. Through their efforts (and, they would politely insist, the effort of many others), Lancashire County Council has told the government it wants “industry-specific regulation” of fracking, with frequent on-site inspections, rigorously enforced regulations and “considerable sanctions” for any breach of the rules. “We consider that a triumph,” Ian says.

So they should: the UK Energy Research Centre says there is “fierce public opposition” to fracking. Egan denies this; most people, he says, haven’t made up their mind. That may be because, for most people, it doesn’t matter what they think. For the people of Lancashire, though, it most certainly does.

Lancashire is sitting on what Egan calls “one of the largest gas discoveries ever made anywhere”. It is at this point that he starts telling me off for focusing on the negatives of getting gas out of the ground. So I ask him what’s in it for the people of Lancashire. His reply is a simple “Jobs, I hope”, and hardly rings with confidence. Especially given the wording of some of Cuadrilla’s planning applications: “Locally, the benefits of such a hydrocarbon exploration project are small.” Should the exploration be successful, “the employment of a small number of local people, depending upon the size of production operation, may result”.

“I don’t agree with that,” he says. The CEO is six months in post and clearly thinks he knows better than the people who drew up the firm’s planning applications. Egan notes my surprise and embarks on a motivational lecture. “I think Lancashire needs to be much more proactive,” he says. In his view, it’s not Cuadrilla’s job to make this work for Lanca - shire. “This isn’t Cuadrilla’s gas. This is the country’s gas. UK plc and Lancashire plc should be looking at this and saying, ‘How do we make the most out of this resource?’ Not: ‘Is Cuadrilla going to create jobs for us?’

“This is an opportunity for Lancashire. We can facilitate it. It needs some kind of co-ordination or drive, but if you look at Aberdeen or Houston, it isn’t, ‘What is this they’re doing to us?’”

Calming down a little, Egan explains that, if they want them, the people of Lancashire can have jobs as plumbers, electricians, engineers, accountants, architects and truck drivers. “Drilling is just high-class labouring,” he says, waving at the world outside the Portakabin. “These are basically construction sites.” Indeed. And, as with construction sites, things sometimes go wrong. My tour ends with us standing on a squash-court-sized bed of concrete in front of a neat, round, waterfilled hole. “This is where we’re going to drill next,” says Bob, the site manager. I casually point to the capped-off hole next to it.

“Is that the hole where you lost some stuff?” I ask. Bob nods. There is the briefest of pained winces as he remembers the equipment that dropped off the drilling rig. They could have carried on, he reckons, but the orders from on high were to fill and close the hole.

So far, Cuadrilla has drilled four holes in Lancashire and abandoned two. The other abandoned hole is at Preese Hall, where the “seismic event” deformed the well’s concrete casing. Though it didn’t break, and Cuadrilla re-cemented the deformed section, this is the nightmare scenario – a well that breaks, leaving fracking fluid or methane to find its way into aquifers and, eventually, the food chain. In the United States, there are claims that fracking has caused methane to leak into the water supply: the internet is awash with footage of people igniting their tap water with a cigarette lighter. The Fylde coast depends on tourism and agriculture, and the local people are justifiably concerned that their land and water sources remain uncontaminated. They want the government to protect them. So far, however, the government is not on their side.

In all the furore over fracking, the UK government might just be the least rational, most entrenched activist of all. It has chained itself to the idea that fracking is a route to lower gas prices. The Prime Minister, the Chancellor and the Tory energy minister John Hayes have all talked of shale gas reducing household energy bills. Matt Ridley, the techno-optimist scientist and author, and Lord Browne, the former chairman of BP and the Cabinet Office lead non-executive (who coincidentally is also the chair of directors of Cuadrilla), have made similar claims. The only dissenting voice in the government comes from Ed Davey, the Liberal Democrat Energy Secretary, who has made more effort than most to keep the enthusiasm under control.

This notion seems to have arisen from a naive application of US shale gas economics to the UK. UK shale gas will be sold into a gas market that is connected to the European market and the one for liquefied natural gas coming out of Africa. “It’s going to be a drop in a bucket,” says Jim Watson, director of research at the UK Energy Research Centre. “You’d have to discover huge amounts to have an effect on the global price.” That’s because, in order to get the best price for it, the gas goes into the central pool rather than being piped straight into a power station.

Cuadrilla reckons that its shale gas could “eventually” meet a quarter of UK demand – because it doesn’t know when production will start, or how it will scale up, it’s impossible to be more specific – but admits that’s not going to make a big difference.

“I don’t think we ever said it would be enough to change the gas price,” Egan says. In many ways, it doesn’t matter. The message is out there: cheaper gas through fracking is already a familiar energy trope that will help win public support.

The other issue is regulation. Having commissioned the Royal Society and the Royal Academy of Engineering to compile a report on the risks of fracking, the government chose to ignore the main call from these bodies: for strong regulation before fracking proceeds.

The UK’s oil and gas regulations are not sufficient to cover fracking operations and there is little to no inspection regime in place. Residents Action on Fylde Fracking made a Freedom of Information request to the Health and Safety Executive in June last year and discovered that it had made just two visits to inspect Cuadrilla’s sites. Mark Miller, who directs the company’s operations in Lanca - shire, told the group that the HSE was inspecting for worker safety only – that hard hats and high-vis vests were worn; well integrity was not on the agenda.

“No one has ever checked the cement bonds of any of the four wells,” Pam says.

This comes as no surprise to Dutton. The Royal Society report highlighted well integ - rity as the most likely point of failure and recommended that the inspection regime for checking the wells be made the “highest priority”. But, Dutton says, DECC and HSE simply don’t have the resources to develop and implement a regulatory framework. “For me, that’s exactly what the environmental groups should be going on about,” he says.

Perhaps the most astonishing aspect of UK fracking is that so many educated people think the safety issues will take care of themselves. “We’ve got such good regulation in this country; it’s pretty unlikely we’d have a problem,” Stephenson says. The Commons select committee on climate change, which the Tory MP Tim Yeo chairs, shares his confidence. “We believe it is possible to construct a regulatory framework which will make fracking environmentally safe,” Yeo told me. “We’re quite good at that in this country.”

This national pride in Great British Regulation would be a lot easier to swallow if it wasn’t being raised at a time when we’ve discovered that up to 1,200 people may have been killed at the Stafford Hospital, and that thousands of supermarket beef dishes are composed largely of horse meat.

The age of austerity has cut the funding of supervisory bodies to the bone – bad news for those concerned about fracking regulation. The HSE’s inspectors for gas and oil installations are set up for the offshore industry and are based in Scotland, and have no funding or expertise to carry out onshore inspections. “They told me they don’t have the petrol money for making random visits to Lancashire,” says Mike Hill, a chartered engineer and Lytham resident who has spent years working in the oil and gas industry. “If you know no one is checking – and with fracking we do know no one is checking – the temptation to cut costs is too big to resist.”

Hill has delivered talks at academic conferences on shale gas, and he also advises Pam, Ian and Anna. He refuses to join RAFF – he’s not anti-fracking, he says, just pro-regulation. Of course the industry cuts corners where it can, he tells me. It’s not evil, exactly; it’s just that the safest way of doing things sometimes costs more money than companies with profit-hungry shareholders are willing to spend – especially when there’s no risk of being found out.

Francis Egan assures me that Cuadrilla has nothing to hide and no interest in cutting corners. “The HSE can come any time they like,” he says. “All that stuff you read about? We’re not doing any of it.” Cuadrilla will get one of its fracking sites up and running and people will finally see the truth, he reckons. “They’ll say, ‘Oh, that’s what it looks like,’ and over time it will just become accepted.” He is convinced that fracking is seen as a danger because it’s new; that’s why coal is more accepted, even though it’s dirtier. It’s better the devil you know.

Michael Brooks is the author of “The Secret Anarchy of Science” (Profile Books, £8.99)

Update: 26 March. An earlier version of this piece stated that Mike Hill was retained as a technical advisor by Lancashire County Council. In fact, he acted as a "technical advisor" (unpaid) to the Fylde Council Task and Finish Group, who were looking into Cuadrilla's activities. He is no longer in that role.

Michael Brooks holds a PhD in quantum physics. He writes a weekly science column for the New Statesman, and his most recent book is At the Edge of Uncertainty: 11 Discoveries Taking Science by Surprise.

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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