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The iron law of oligarchy

Donald Trump’s victory has changed politics irrevocably. The age of unchecked globalisation and armed missionaries for liberal values is over. And we are entering a new age of great-power rivalry.

The election of Donald Trump is the second act in a play that began on a smaller stage. The vote for Brexit was never a peculiarly British event, but it could be seen as such for as long as the abrupt dismissal of established elites that it involved was confined to a single country. Now, having demolished the dynastic order embodied in the Clinton and Bush families, Trump is bringing a changing of the guard to the most powerful country in the world. A profound shift that began in Britain has become an international movement. Democratic politics is in a revolutionary upheaval.

Having won out against the US media while deploying far smaller resources of money and organisation than those of his opponents in both parties, Trump is not going to be quietly assimilated into the elites he has dislodged from power. No doubt he will be constrained by American institutions. Though it will no longer be grid-locked, he will need the co-operation of the Republican-controlled Congress in some areas – if he goes ahead and withdraws from the Paris climate accords, for example – and elements of the old ruling groups will retain some capacity to curb him. Others will throw in their lot with the new regime. Lobby groups will be quick to form profitable links with Trump’s transitional team. Having no strategic plan, Trump himself may find it easier to modify existing policies – as he seems about to do with “Obamacare” – than scrap them altogether.

Inevitably, there will be many continuities in the pattern of government that develops. But the disruptive manner of Trump’s rise to power precludes his continuing with the policies that defined the regime he has overturned. He cannot avoid disrupting the order that has prevailed since the closing years of the Second World War. His world-changing impact will be magnified by political shocks in Europe, where the third act of the play seems poised to begin.

Trump’s victory has overturned the belief that an international order established over 70 years ago could persist and shape the future. In a worst-case scenario, Nato could be destroyed if the president-to-be reneges on America’s commitment to Article 5 of the organisation’s charter, first invoked following the 11 September 2001 attacks, which requires any member to defend any other that is under attack. The result would be an existential threat to the Baltic states, a problematic future for Poland, and enhanced Russian influence throughout the continent. If European countries show themselves ready to accept substantial increases in defence spending, this prospect might yet be avoided. Even so, there is no chance that the US will return to a global role of the kind it had before Trump was elected.

Maybe the international order that was built after the Second World War could have been renewed in some amended form if Western ruling elites had offered a more realistic response to the changing global landscape. Instead, they reacted to the end of the Cold War by creating an enemy in Russia, which paradoxically, during the early post-communist period, was one of the world’s most pro-Western countries. They imposed neoliberal dogmas of price decontrol and privatisation that impoverished much of the Russian population, ensuring that the difficult transition to a Western-style market economy was bound to fail. Then they proceeded to launch wars promoting regime change in the Middle East and, later, in Libya, which succeeded only in empowering jihadist forces and creating failed states from which flows of desperate migrants poured into Europe. Part of the popular revulsion against established elites comes from their record of serial incompetence. As for the elites themselves, they seem bewildered by what they have done.

A spin-off of their confusion has been a revival of conspiracy theory. While Julian Assange, holed up in his embassy bunker in London, assured the world that Trump would “not be allowed to win”, Hillary Clinton and her media legions were asserting that Trump was serving as the instrument of a foreign power. It would be rash to discount any Russian involvement in this dirty and murky US election. The function of conspiracy theories, however, is not to understand the world but to give sense to the lives of those who believe them. Paranoia is often a protest against powerlessness and a sense of insignificance. These symptoms are visible today in the liberal elites, which, against all their expectations, have been brusquely dismissed from power. In a post-election interview with Dutch television, Sidney Blumenthal, a long-time Clinton ally, described Trump’s victory as “a coup d’état”, orchestrated by “right-wing agents of the FBI”. Paranoid thinking of this kind shows a refusal to learn from experience.

The same is true of the blind moral panic that enables liberal elites to avoid facing up to their own role in their downfall. Those who talk of a triumph of racism and miso­gyny point to aspects of Trump’s campaign that were real enough. Yet it is impossible to imagine these familiar disorders propelling him to power without the decades of neglect and disdain displayed in both main parties for those Americans who have been consistent losers from globalisation. Liberal democracy cannot function when much of the middle class – along with the abandoned remnants of the working class – gains no perceptible benefit from economic growth. Real wages in the United States fell sharply during the global financial crisis, continued to decline for three years in a row, and then stagnated. Although median household income grew by a record 5.2 per cent year on year in 2015, as recently as September this year it was still 1.6 per cent lower than in 2007. Trump grasped this, and so did the Democratic insurgent Bernie Sanders. Liberals such as Hillary Clinton and her supporters continued to ignore it.

The economic policies that have so far emerged from Trump’s team are eclectic, featuring New Deal-like infrastructure spending, Reagan-style military Keynesianism involving a large increase in defence spending, and tax-cutting supply-side economics. If a programme along these lines is implemented it will amount to a huge stimulus and could spark a spectacular US economic boom. Whether it would bring back jobs and regenerate declining industries as Trump has promised is another matter. Fiscal stimulus on this scale risks inflation, rising interest rates and higher levels of US national debt. Full-scale protectionism may be less of a danger. Since Trump’s election, Mexico and Canada have intimated that they may be open to tweaking the provisions of the North American Free Trade Agreement. But, however calibrated, trade barriers of themselves cannot remove the threat to livelihoods that comes with new technologies, and neither will the wholesale deportation of illegal immigrants that Trump seems bent on implementing. The prospects for Trumponomics are cloudy.

The president-elect’s fuzzy economic programme is being used to support the claim that voters can no longer be trusted, by now a liberal commonplace. It is droll to see liberals adopting the language of Gustave Le Bon, the reactionary French critic of democracy whose 1895 study, The Crowd: a Study of the Popular Mind (long used as a bible by those who believe in the irrationality of voters), was one of the intellectual inspirations for European fascism. In fact, there was nothing irrational in voting for Trump even while having no strong belief that his policies would work. As I wrote here in September, unknown numbers of voters were “ready to roll the dice and opt for Trump, simply in order to impose change of some sort on the entrenched oligarchies and rigged political system that Clinton represents and embodies to them”.

These voters achieved their main goal, which was to inflict a powerful shock on the existing political classes. Clinton may have been aware that this section of the electorate posed a challenge she could not directly counter. So, unable to deny the part she had played in a generation-long social disaster, she chose to focus on prosecuting America’s culture wars. Leaving out those (such as working-class white women) who did not feature among the group identities she promoted, it was a strategy that left many feeling they belonged to an excluded majority. The hysteria that surrounds Trump’s victory stems in large part from a refusal by his opponents to admit their part in bringing it about.

 

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If Trump’s presidency inspires such horror in so many people, one reason is historical parochialism. There is dark talk of isolationism, and a rerun of the Smoot-Hawley Act 1930 that raised US tariffs, triggered a world trade war and supposedly precipitated the Great Depression; some see a revanchist Russia as a repeat of Nazi Germany. But the world we are entering is more like that of the late 19th century than that of the interwar years of the 20th, and in this regard as in others, Trump must count as a strikingly contemporary figure. Viewing relations between states in transactional terms of cost and benefit, he may be better suited to deal with 21st-century realities than the ideologues who preceded him.

The ideological clashes of the 1930s, which made an anachronistic reappearance in the neoconservative 1990s, have been displaced by old-fashioned geopolitical rivalries. No longer divided by contending secular belief systems, world politics is dominated by religion, nationalism, ethnicity and struggles over resources. At the same time, information war has moved to the centre of human conflict. Putin’s Russia is a modern authoritarian state equipped with hypermodern media technologies, which it uses to shape perception at home and abroad. It is this unequivocal modernity that makes it so hard for Western observers to understand Russia. Especially when they are ideological liberals, they cannot help seeing the country as an example of atavism and regression. This is dangerously complacent, because it implies that the Russian state will cease to be threatening if only the country can somehow be nudged back on to a more “normal” path of development.

Russia is abnormal only in ­embodying modern contradictions to an extreme degree. More autocratic than the Soviet state during most of its history, Putin’s dictatorship is also weaker and less predictable. Allowing greater freedom in private life than the Soviet Union ever did and more popularly legitimate than the Soviet state was in peacetime, Putin’s Russia is also more of a threat to its neighbours. Having renounced an ideology that promised to bury the West, Russia has a greater capacity to undo what remains of a liberal international order. There is no reason to think this would change if Vladimir Putin were to step down as president, as some reports about his health suggest he might. What if his successor is less intelligent, more volatile and more anti-Western?

It is too soon to talk of Trump having any fixed stance towards Russia. But there can be no doubt that, in this regard, the future will be quite different from the recent past. The shift could bring a more realistic view of dangers and opportunities. When she proposed a no-fly zone in Syria, Hillary Clinton forgot that a no-fly zone already exists, but it is Russian-operated. Western policies in Syria have left Putin able to veto any Western initiative that does not serve Russia’s strategic interests in the Middle East.

In any case, Western policies in Syria have never had realistic goals. When it pressed for the overthrow of Bashar al-Assad, the West did not consider the likely consequences: the collapse of the Syrian state, another jihadist-infested zone of anarchy and a larger influx of migrants into Europe. Several times during his campaign Trump proposed withdrawing US support for the Syrian rebels, many of whom are affiliated to jihadist groups, and adopting a scorched-earth policy towards Islamic State. Comments he has made since the election indicate that he is sticking with this view.

As was made clear in a provocative tweet last month by the Russian embassy in Washington, DC comparing the destruction of Grozny 16 years ago with the bombing campaign in Aleppo, and celebrating “the peaceful, modern and thriving city” that the Chechen capital has become, Putin does not share the belief that there is no military solution to terrorism. Trump’s joining with Russia in imposing such a solution on Syria would not be isolationism. But it would mark a major reversal in US policies and could lead to a breach with Britain, which seems still wedded to regime change.

 

 

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Beyond the Middle East, Trump has to decide how to approach China. Confident predictions of confrontation may be wide of the mark. Given that China is the only global power that has consistently implemented a rationalist foreign policy – in other words, one with clearly defined and achievable goals – its leaders may be inclined to approach Trump in the pragmatic, deal-making spirit that he invites. So far, they seem to view his demands for high trade barriers against Chinese exports as campaign rhetoric.

In Europe, the impact of Trump’s election can only be to accelerate disintegration. Contrary to any who imagine that a more detached US attitude to the continent will spur the European project to new heights, political momentum is driving a process of rapid balkanisation. Trump’s success in effectively bypassing the US party system demonstrates to Europe’s disaffected voters that they, too, have the ability to turn politics upside down. As a result of her misjudged and inept handling of the migrant crisis, Angela Merkel may well be gone after the German federal elections next September. Opening the next act of the insurgency against entrenched doctrinal liberalism, Trump’s victory will boost the fortunes of fringe parties in many European countries.

Attention will be focused on Italy, where a constitutional referendum called by Prime Minster Matteo Renzi for 4 December could strengthen Beppe Grillo’s Five Star Movement, which is pressing for a referendum on Italian membership of the eurozone. In the Netherlands, parliamentary elections on 15 March next year could bring Geert Wilders’s far-right Partij voor de Vrijheid nearer to forming a coalition government. On the same day as the Italian referendum there will be a rerun of the cancelled second round of Austria’s presidential election, which could produce the first far-right European head of state since the Second World War. Norbert Hofer of the Freiheitliche Partei Österreichs (Freedom Party of Austria) has proposed setting up a union of central European nations that would enforce a policy on migrants independent from the one mandated in Brussels.

In May 2017, Marine Le Pen could come within spitting distance of the Élysée Palace in the run-off of the French presidential election. (For whatever comfort it may give, experts have predicted that she would be defeated in a second round.) Faced with these political landmines, financial markets could decide that the euro – which has been stronger in recent weeks – is the next big short. Any one of these events could pose a life-threatening risk to the EU.

For the UK, Trump’s election points to a clean break with the EU. All the wrangling about hard and soft Brexit is history. A few years from now, the sacrosanct single market may have been altered beyond recognition, or may no longer exist. Whether the high court’s judgment is upheld or overturned on appeal, its challenge to invoking Article 50 without parliamentary consent is a speck of froth in an unstoppable torrent. British withdrawal from European jurisdiction is the inexorable logic of events.

The referendum on the terms of Brexit that is being touted by the Liberal Democrats’ leader, Tim Farron, will not happen. If a determined attempt is made in the Commons to block the government triggering Article 50 or to attach conditions to this, the result will be a vote of confidence and a general election. It is unlikely that Labour will support any such move. As long as Labour remains the anti-capitalist protest movement that Jeremy Corbyn has built, it faces electoral meltdown. Moreover, MPs with large pro-Brexit majorities, such as Ed Miliband, will not want the job of explaining to their constituents why their express wishes are being ignored and overridden. If an election does have to be called, the Conservative majority is likely to increase fivefold or even more. Remainers – not least Conservative relics of the Cameron era – will be left marginalised and powerless.

In the Scottish National Party – the biggest loser from Brexit aside from Ukip, even before the US election – First Minister Nicola Sturgeon will soon be forced to put up or shut up with her demand for another referendum on Scottish independence. With the EU rocked by after-tremors from the Trump earthquake, the single currency vulnerable, Europe’s banks fragile, and with European leaders vetoing negotiations with the Scottish government for fear of their own separatist movements, how many Scottish voters will opt to cut themselves adrift from the UK? It might be argued that most Scottish voters will choose national independence over economic self-interest. Yet that is not how politics is working in this age of insurgency. In the election for the US presidency, economic deprivation and despair trumped the politics of gender, culture and race; in the case of Brexit, voters who opted for Leave did not fear economic disaster. If Scotland leaves the UK, on the other hand, it will be a proper leap into the dark. In these conditions, the risk to the Union is minimal. Incessantly attacked as archaic and obsolete, the British state will remain in place for the foreseeable future.

A Britain that has removed itself from EU jurisdiction need not be less involved in Europe. Despite its depleted defence capacities – a legacy, like anarchy in Libya, of David Cameron’s strategic mastery – the UK continues to be a leading military power. Acting together with European nation states, Britain could build a counterweight to expanding Russian influence on the continent. With world trade arrangements in flux, there is also an opportunity to forge new economic relations with the United States. Dickering with a paralysed and dying EU may not be the most productive way in which to spend the two years once Brexit has been set in motion.

 

 

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In some ways the new world we have entered is not as novel as it looks. In reducing its global role, the US is returning to the more historically normal position it held in the 19th century as one of several great powers. Donald Trump’s domestic regime may also turn out to be more familiar than most expect. The family-influenced transition group that is assembling the new regime suggests an attempt to found a new dynasty to replace the ones he has overthrown. An iron law of oligarchy may already have begun to operate, allowing a new ruling group to redivide the spoils of office.

But Trump’s victory has changed world politics irrevocably. The age of unchecked globalisation and armed missionaries for liberal values is over. A little cool reflection might be useful in the circumstances. Liberals who wail and rage at the passing of the old order show little interest in realistic thinking and resolutely resist what it demonstrates. What many seem to want, at ­bottom, is to relieve themselves of the need to understand the world by shedding the burden of power. If so, they are on the right side of history.

John Gray’s latest book is the new and enlarged edition of “Gray’s Anatomy: Selected Writings” (Penguin)

John Gray is the New Statesman’s lead book reviewer. His latest book is The Soul of the Marionette: A Short Enquiry into Human Freedom.

This article first appeared in the 17 November 2016 issue of the New Statesman, Trump world

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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