The art of the politic -

The art of the politic


I’ve posted this before somewhere, but for various reasons it feels appropriate to post it again. it’s from Vaclav Havel’s Summer Meditations, about his experiences as president of Czechoslovakia, later the Czech Republic.

Journalists, and in particular foreign correspondents, often ask me how the idea of “living in truth”, the idea of “anti-political politics”, or the idea of politics subordinated to conscience can, in practice, be carried out. They are curious to know whether, finding myself in high office, I have not had to revise much of what I once wrote as an independent critic of politics and politicians. Have I not been compelled to lower my former “dissident” expectations of politics, by which they mean the standards I derived from the “dissident experience,” which are therefore scarcely applicable outside that sphere?

There may be some who won’t believe me, but in my second term as president in a land full of problems that presidents in stable countries never dream of, I can safely say that I have not been compelled to recant anything of what I wrote earlier, or to change my mind about anything. It may seem incredible, but it is so: not only have I not had to change my mind, but my opinions have been confirmed.

Despite the political distress I face every day, I am still deeply convinced that politics is not essentially a disreputable business; and to the extent that it is, it is only disreputable people who make it so. I would concede that it can, more than other spheres of human activity, tempt one to disreputable practices, and that it therefore places higher demands on people. But it is simply not true that a politician must lie or intrigue. That is utter nonsense, spread about by people who – for whatever reasons – wish to discourage others from taking an interest in public affairs.

Of course, in politics, as elsewhere in life, it is impossible and pointless to say everything, all at once, to just anyone. But that does not mean having to lie. All you need is tact, the proper instincts, and good taste. One surprising experience from “high politics” is this: I have discovered that good taste is more useful here than a post-graduate degree in political science. It is largely a matter of form: knowing how long to speak, when to begin and when to finish; how to say something politely that your opposite number may not want to hear; how to say, always, what is most significant at a given moment, and not to speak of what is not important or relevant; how to insist on your own position without offending; how to create the kind of friendly atmosphere that makes complex negotiations easier; how to keep a conversation going without prying or being aloof; how to balance serious political themes with lighter, more relaxing topics; how to plan your official journeys judiciously and to know when it is more appropriate not to go somewhere, when to be open and when reticent and to what degree.

But more than that, it means having a certain instinct for the time, the atmosphere of the time, the mood of people, the nature of their worries, their frame of mind — that too can perhaps be more useful than sociological surveys. An education in political science, law, economics, history, and culture is an invaluable asset to any politician, but I have been persuaded, again and again, that it is not the most essential asset. Qualities like fellow-feeling, that ability to talk to others, insight, the capacity to grasp quickly not only problems but also human character, the ability to make contact, a sense of moderation: all these are immensely more important in politics. I am not saying, heaven forbid, that I myself am endowed with these qualities; not at all! These are merely my observations.

To sum up: if your heart is in the right place and you have good taste, not only will you pass muster in politics, you are destined for it. If you are modest and do not lust after power, not only are you suited to politics, you absolutely belong there. The “sine qua non” of a politician is not the ability to lie; he need only be sensitive and know when, what, to whom, and how to say what he has to say. It is not true that a person of principle does not belong in politics; it is enough for his principles to be leavened with patience, deliberation, a sense of proportion, and an understanding of others. It is not true that only the unfeeling cynic, the vain, the brash, and the vulgar can succeed in politics; such people, it is true, are drawn to politics, but, in the end, decorum and good taste will always count for more.

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