The rise and fall of New Labour

The architect of the Third Way argues that although the Blair-Brown years may not have been the new

The era of Labour hegemony is over. How should we assess its legacy? It is conventional these days to disparage Labour's record in government over the past 13 years. Even sympathetic observers argue that little of substance has been achieved. For the more determined critics, Labour in power - Labour as New Labour - has been more than a disappointment; it has been a disaster. The party led an onslaught on civil liberties, betrayed leftist ideals, failed to make any impact on inequality and, worst of all, embarked upon a calamitous war in Iraq. New Labour had promised a "new dawn", and many feel betrayed.

I have some sympathy with these criticisms. Yet it is possible, nevertheless, to mount a robust defence of many of Labour's core policies. And a balanced assessment is needed if the party is to chart an effective path in the future. A realistic starting point for doing so is to compare Labour's period in government with those of its sister parties in other countries over roughly the same period - Bill Clinton and the Democrats in the US, Lionel Jospin's Socialists in France and Germany's SPD, led by Gerhard Schröder.

Labour managed to stay in power longer than any of these - longer, indeed, than any other left-of-centre party in recent times, including those in Scandinavia. The ideological changes associated with the invention of the term "New Labour" were a large part of the reason for this electoral success. "New Labour" was not an empty soundbite designed to disguise a vacuum where policies should have been.

From the outset, the architects of New Labour offered a compelling diagnosis of why innovation in left-of-centre politics was needed, coupled with a clear policy agenda. In outline, this diagnosis ran as follows: the values of the left - solidarity, a commitment to reducing inequality and protecting the vulnerable, and a belief in the role of active government - remained intact, but the policies designed to pursue these ends had to shift radically because of profound changes going on in the wider world. Such changes included intensifying globalisation, the development of a post-industrial or service economy and, in an information age, the emergence of a more voluble and combative citizenry, less deferential to authority figures than in the past (a process that intensified with the advent of the internet).

Most of Labour's policy prescriptions followed from this analysis. The era of Keynesian demand management, linked to state direction of economic enterprise, was over. A different relationship of government to business had to be established, recognising the vital role of enterprise in wealth creation and the limits of state power. No country, however large and powerful, could control that marketplace: hence the "prawn cocktail offensive" that Labour launched in the mid-1990s to woo the City of London.

The expansion of the service economy went hand in hand with the shrinking of the working class, once the bastion of Labour support. Henceforth, to win elections, a left-of-centre party had to reach a much wider set of voters, including those who had never endorsed it in the past. Labour could no longer represent sectional class interests alone. In Tony Blair - not a Labour tribalist by any description - the party seemed to have found the perfect leader to help it further this aim.

Labour's policies evolved during its years in government. However, some core ideas remained the same. Economic prosperity, in a global­ised marketplace, had to take primacy as the precondition of effective social policy. An increasingly prosperous economy would generate the resources to fund public investment, dispensing with the need to raise taxes. Labour sought to break away from its previous predilection for tax-and-spend. "Prudence" was Gordon Brown's watchword as chancellor. Prudent economic management was essential if welfare spending was to rise and social justice to be enhanced.

Here, Labour had to struggle with the disastrous legacy of the Thatcher years. Inequality had increased more steeply in the UK during those years than in any industrial country except for New Zealand (which had also followed Thatcher-style policies). The welfare system was run-down, so investment in public services, coupled with reforms designed to make them more flexible and more responsive to the needs of their users, became a guiding principle. Labour was to be the party not of the big state, but of the intelligent state.

A further important strand of New Labour policy was its refusal to allow any issues to be "owned" by the right. The task, rather, was to provide left-of-centre solutions to them. This strategy became the focus of attacks by critics worried about its implications for civil liberties, but was vital to Labour's longevity in power. Social democrats fell from power in other countries because of their failure to do the same. In the past, the left had tried to explain away, rather than confront directly, questions having to do with crime, social disorder, migration and cultural identity - as if the concerns citizens had about such issues were misplaced or irrelevant. It was assumed, for example, that most crime resulted from inequality, and that once inequality was reduced, crime would inevitably decline. Without denying the connection, New Labour took a different view. Tony Blair's 1997 manifesto pledge "tough on crime and tough on the causes of crime" was not just a slogan; it was adopted as a principle of policy.

It might seem a long way from these concerns to New Labour's emphasis on the need for an activist foreign policy. But it is not. Because of globalisation, domestic and foreign policy now overlap each other far more than previously. Britain faces no visible threat of invasion, but must be prepared to assume an active role in the wider world. Interventionism becomes necessary doctrine when national sovereignty has lost much of its meaning and where there are universal humanitarian concerns that override local interests. Transnational terrorism, itself a creature of globalisation, is a threat far greater than the more localised forms of terrorism prevalent in the past.

How far did these strategies and policies bear fruit? Labour's record is distinctly patchy, but it would be hard to deny that it has had far more impact than did any of the other centre-left governments mentioned above. The UK enjoyed ten years of unbroken economic growth, not to be dismissed as simply based on a housing and credit bubble. That growth took place alongside the introduction of a national minimum wage. Large-scale investment was made in public services and significant reform was achieved in the areas of health and education.

Wage and income inequality was contained, though not significantly reduced. The position of the poor, however, improved substantially. Targets to reduce child poverty were not met, but before the recession 600,000 children were raised out of relative poverty; measured against an absolute standard, the number is about twice that figure.

The New Deal, Sure Start and tax credit policies have all had their difficulties, but have mostly proved their worth. Even the much-derided PFI has worked, at least when measured against public procurement. Devolution of power to Scotland and Wales has largely been successful, and what looks like a lasting peace has been achieved in Northern Ireland. Crime rates have come down substantially in the UK as a whole, and Britain has made a more fruitful adaptation to increasing cultural diversity than most other European countries.

From a party so often seen as illiberal and authoritarian, there were substantial achievements in the opposite direction. Labour signed up to the EU Social Chapter, together with the European Convention on Human Rights, introduced a Freedom of Information Act and endorsed civil partnerships for same-sex couples. Britain is a more liberal and tolerant society than it was, and Labour's policies played a part in this change. In foreign policy, overseas aid was increased well beyond anything preceding Tory governments had managed.

The military interventions in Bosnia, Kosovo - where Blair played a crucial role in persuading the Americans to contemplate deploying ground forces - and Sierra Leone were widely regarded as successes. If only he had stopped there! Nothing corroded Blair's re­putation more than his ill-starred decision to become George Bush's main partner in the invasion of Iraq.

Other far-reaching mistakes were made. The experiment with spin and media management during Labour's early years in power backfired and helped to create the impression that New Labour was about presentation rather than policy. Blair did not succeed in integrating Britain more closely into the EU, and some of his closest relationships with other European leaders - notably with the Italian premier, Silvio Berlusconi - were puzzling.

It was right to argue that Labour should become more business-friendly, and it was also right to recognise the importance of the City to the British economy. But it was a fundamental error to allow the prawn cocktail offensive to evolve into fawning dependence, with the result that the UK was transformed into a kind of gigantic tax haven. The idea that Labour should be "intensely relaxed about people getting filthy rich" not only exacerbated inequalities, but also helped to create a culture of irresponsibility. Bosses protected themselves from the risks they asked their employees to bear.

I don't accept the simplistic idea that New Labour was just a continuation of Thatcherism. Labour's policies involved extensive government intervention in economic life, although mainly on the supply side. And there was a genuine preoccupation with increasing social justice - a notion alien to Margaret Thatcher, Keith Joseph and their guru Milton Friedman. Yet Blair and Brown should have made it much clearer than they did that recognising the virtues of markets is quite different from prostrating oneself before them. Market fundamentalism should have been more explicitly criticised and its limitations exposed. As for proportional representation and wider constitutional reform - surely Labour should have endorsed these as a matter of principle, not as a result of political expediency?

The other parties have had to respond to the agenda that New Labour set. The Tories now endorse gay rights, accept the necessity of reducing poverty, support the Climate Change and Energy Acts that Labour introduced, and will continue most of the labour-market reforms that were made. In propagating the idea of the "big society", the Conservatives are drawing upon the same communitarian traditions that Tony Blair also endorsed. Naturally, they may retreat from these emphases, but at the moment they look genuine.

The global financial crisis, foreseen by very few, seems to have put an end to the world that helped to shape New Labour. Suddenly, everything has gone into juddering reverse: Keynesianism and government economic intervention are back. No one denies that we should seek to regulate the financial markets that once seemed so omni­potent. A tax on world financial transactions, previously dismissed as unrealistic, is now on the cards. It is, after all, possible to elevate the tax rates of the rich.

Meanwhile, there is talk among all the main parties of a return to an active industrial policy and of a renaissance of manufacturing. Climate change and other environmental risks, which Labour did little to confront until late on, are now at the heart of mainstream political concerns. Planning, for years in the shadows, is once more on the agenda, as are severe public spending cuts - the very opposite of the bold, expanding social investment on which New Labour policy was built. Fiscal prudence has ceded place to huge borrowing and very large accumulated debt.

New Labour as such is dead, and it is time to abandon the term. Yet some of the core social and economic trends to which it was a response still obtain, and significant portions of its policy framework remain relevant. In the future, Labour will still need to attract mainstream, affluent voters, against the background of a changing political culture in which the electronic media play a growing role. While it makes eminent sense to aim to reduce the dominance of the financial sector in the economy and encourage a renaissance in manufacturing, the UK will continue to be a post-industrial economy, with service- and knowledge-based occupations dominant.

Welfare reform will loom as large as ever, even more so when efficient spending will be a priority. The problem of sustaining progressive policies on immigration and multiculturalism without losing voter appeal will remain, as will that of how to reduce citizens' anxieties about crime. So, too, will that of finding an appropriate balance between civil liberties, on the one hand, and protecting the country against the threat posed by international terrorism on the other. Keynes is back in fashion, but there can be no return to Keynesian demand management as practised between 1945 and 1979. The challenge ahead of us is to preserve and enhance the flexibility and creativity that markets engender, while turning these qualities to long-term, socially desirable goals.

Fundamental rethinking is needed and a fresh set of policies has to be created. The key problem for Labour out of power will be to minimise the internal squabbling that afflicts so many parties, especially on the left, following an election defeat. Ideological reconstruction could have a decisive role here. The starting point should be to redefine the role of the public sphere.

“Blairites", it could be said, leaned more towards the market than "Brownites", who were keener on the state. However, the public sphere is distinguishable both from markets and from the state, and can be used as a platform for reconstructing each. Labour can be seen to be groping towards such an insight with its attempts, in the wake of the financial crisis, to reintroduce the idea of mutualism to political debate. These rather primitive efforts should be developed further and applied to the task of constructing a form of responsible capitalism, coupled to a sophisticated approach to issues of sustainability.

Anthony Giddens is a former director of the London School of Economics and a Labour peer.

This article first appeared in the 17 May 2010 issue of the New Statesman, On a tightrope

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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