Anne Applebaum opens her new book, Twilight of Democracy: The Seductive Lure of Authoritarianism, with a scene on the long winter night of Dec. 31, 1999, in a newly restored family house somewhere in the deep Polish countryside, where a big party is set to celebrate the coming of the new millennium. The closing scene is in the same house 20 years later, where the author has been spending the coronavirus lockdown.
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What Applebaum’s book makes clear is that for people like the Hungarian historian Maria Schmidt or National Review editor-at-large John O’Sullivan or the vocal Trump supporter Laura Ingraham, liberal principles were valued only because they were an effective instrument for destroying communism. When this goal was achieved, values like free media and the division of powers started to be viewed as a threat to Western civilization and traditional Christian values. The new prophets of illiberalism used all their talent to persuade their societies that the rights of others were a threat to their own rights and that the liberal system of checks and balances was not a way to preserve individuals’ freedoms but an instrument for elites to abuse the will of the people.
Applebaum is a very good writer; her style is lucid, and her arguments are bracing. This has made her one of the most powerful voices of the anti-populist resistance. But the strength of her new book is not so much in exposing the authoritarian nature of populists in power but in revealing the intellectual hollowness of the anti-communist consensus.
In his review of Jacob Heilbrunn’s history of neoconservatism They Knew They Were Right, the author and journalist Timothy Noah sharply observed: “To be neoconservative is to bear almost daily witness to the resurrection of Adolf Hitler.” In Applebaum’s much more liberal and optimistic version, to be neoconservative is to bear almost daily witness to the fall of the Berlin Wall. Applebaum’s political identity was made by her admiration for the moral courage of East European dissidents and her belief in the potential of the United States to make the world a better place.
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But the book’s subtitle “The Seductive Lure of Authoritarianism” is rather misleading. Unlike communism, authoritarianism is not an ideology. Populists, unlike communists or fascists, do not dream about a “new man” who will be born of their revolution. What drives intellectual supporters of Trump and Hungary’s Viktor Orban is not some new vision of society but pathological hate toward liberalism. The central and most bitter insight of the book is that Applebaum’s ex-friends are not sorry for the breakup of their relationship with her. The central and most bitter insight of the book is that Applebaum’s ex-friends are not sorry for the breakup of their relationship with her—in fact, they feel liberated from partying with people like her in the first place. For the nationalist-populist, 1989 stands for a victory that was subsequently lost—and they blame people like Applebaum, and her liberal peers, for turning the victory into a defeat.
Populists’ rejection of the post-Cold War world has its distinctive Polish, British, and American versions, but what is common for the new anti-liberals is the idea of a stolen victory. In Poland, supporters of the Law and Justice party found it unbearable that ex-communists turned out to be among the winners of the fall of communism. In the United Kingdom, the West’s victory in the Cold War revealed the decline of Britain’s influence. In the United States, Trump’s supporters are convinced that not the West but communist China is the real winner of the Cold War. Intellectuals who support anti-liberal counterrevolution feel deeply betrayed by history. They swim in pessimism and despair even when they win elections.
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