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Covid blues

5 Sep

The data released last October by the UK’s Office for National Statistics told us how happy we were in the first full Covid year, April 2020 to March 2021. Not very, obviously.

The annual declines under all headings were the greatest since measuring began, in 2011. Overall life satisfaction declined by 0.27 points (out of 10), ‘things done in life worthwhile ‘ by 0.15 points, and ‘happy yesterday’ by 0.17 points.

Anxiety across the UK increased on average by 0.26 points. All countries and regions saw a sharp rise in anxiety apart from Northern Ireland and the North East, the largest increases being in the West Midlands (0.44 point increase) and the North West (0.38 point). At the same time, Northern Ireland,  along with Yorkshire and The Humber, had the largest declines in life satisfaction (0.32 and 0.31). This suggests that, in Northern Ireland at least, it’s possible not to be especially anxious, but also to find life a bit of a drag.

Some people spent the pandemic baking bread, writing novels, or learning Serbo-Croat. I on the other hand spent most of it cowering in my room, googling symptoms. But it wasn’t nearly as difficult for me as it was for those who lost the loved ones memorialised in the Covid wall outside St.Thomas’s hospital, on the south bank of the Thames. Thank God the worst of it is over. Thank God for vaccines. Thank God for the NHS.

Happiness update, 21/22: shades of Epicurus

24 Jul

I’ve been away from this blog for several months, so there are a few things to catch up on – not least the ONS’s happiness statistics for 2020/21 (the COVID year), published last October.

But first, the Wellcome Collection, which in 2021 was celebrating “the complexity of happiness”. Below is part of a wall emblazoned with thoughts about happiness contributed by visitors to the Wellcome. Most of them are of the ‘happiness is a warm puppy’ variety. As Socrates might have said, “But you’re only giving me examples of happiness, not a definition”. Still, I enjoyed them. 

Wellcome 2

Highlights of its two exhibitions addressing two components of happiness – Tranquillity and Joy – can still be seen on the Wellcome’s website (https://wellcomecollection.org/seasons/YEY3ZBAAACEASBjA), along with articles, interviews, and stories.  

Thomas Dixon, who lectures in the history of the emotions at Queen Mary University of London, tells us in an audio on the website (https://wellcomecollection.org/pages/YLCzexEAACMAUi41) that strong feelings like joy and sorrow, hope and despair, were for many centuries thought of as ‘passions of the soul’. They were seen as distinct from milder sentiments like family love or compassion. 

The word ‘emotion’ only took on its modern, psychological meaning in the 19th century. “Ever since then,” Dixon says, “scientists of the mind have tended to lump together all our feelings, sentiments, passions and affections in the capacious category of ‘the emotions’.” Earlier theories included categories that were seen as both rational and emotional. For instance ‘affections’ and ‘sentiments’ combined reason with passion, light with heat. But the new category of ‘the emotions’ was from the outset contrasted with intellectual states of mind. “In this way, the contrast between the head and the heart became even more firmly entrenched.”

Le Brun Tranquil Joy

 

In the exhibition, Dixon’s talk was illustrated by this image by Charles le Brun from his 1688 lecture on Passions. It was believed back then that each passion produced a different facial expression, and drawings like these were used to create a visual dictionary for artists.This one is titled ‘Tranquil Joy’.

The Greek philosopher Epicurus would have loved this idea: for him, the summit of happiness is reached in ‘ataraxia’, or tranquillity. Joy and serenity can co-exist. In fact they must, if we’re to achieve true happiness. 

 

alabaster bust Vexed Man

 

Of course, Le Brun’s drawings are by no means the only artworks used to present psychological portraits. The eighteenth century German/Austrian sculptor Franz Xaver Messerschmidt was famous for his ’character heads’, some of which seem to depict passing emotions rather than settled character; for example this alabaster bust of a ‘Vexed Man’.

And last year in Glasgow’s Kelvingrove Art Gallery I took great pleasure in this installation by Sophie Cave. Here, a great range of feelings and responses are on display. In real life, many of them are fleeting. Tranquil Joy is, hopefully, more long-lasting. Pain is an inevitable part of human existence; but we must endeavour to deal with it as quickly and cheaply as possible – or we must learn to live with it. So says Epicurus. 

Wellcome

Not so happy now

29 Jan

 

snow-2.jpg

Regent’s Park, London

So what went wrong?  The official UK happiness statistics for 2019/20 are showing the first significant drop in our levels of well-being since the surveys began in 2011. ‘In the year ending March 2020, average ratings of life satisfaction, happiness and anxiety all deteriorated,’ says the Office for National Statistics. ‘This is the first time since we started measuring them that these three measures have significantly worsened when compared with the year before.’

Average anxiety ratings went up by 6.3%, from 2.87 to 3.05 (out of 10). This is the largest annual increase since 2011; anxiety has now reached its highest-ever level. The ratings for happiness in the UK fell by 1.1% over the year. And life-satisfaction fell as well, although on the same trajectory as during the previous year. The average score under the fourth measure of well-being, our sense that the things done in life are worthwhile, remained unchanged. ‘There was no sharp pre-lockdown decline in life satisfaction, and feelings that the things done in life are worthwhile remained stable,’ concludes the ONS.

Even so, it’s not looking good, and the explanation isn’t completely obvious. ‘Pre-lockdown’ is a key term here. The survey only goes up to March 31st 2020, and at that point we were little more than a week into our first experience of ‘stay at home if you possibly can’. However, as the ONS reminds us, by the start of 2020 there were already ‘increasing concerns about the coronavirus (COVID-19) pandemic and lockdown in the UK, with the World Health Organization (WHO) declaring a public health emergency of international concern by the end of January 2020.’ These issues may have contributed to the steep increase in anxiety and the reduction in happiness during the first quarter of 2020.

Anything else? ‘It’s Brexit, you moron,’ I hear some of you cry. ‘Not to mention our crappy government.’ Here we need to remind ourselves that in December 2019 Boris Johnson and his Brexiteers had won a resounding victory in the UK General Election. So quite a lot of people should have been extremely happy. Perhaps the ones who voted for other parties were so excessively pissed off that their plummeting spirits counteracted the joy of the Tory supporters. And let’s not forget that Johnson and his cronies won only 43.6% of the vote in the election (as is nearly always the case, the new government hadn’t acquired an overall majority among the voters). So there were quite a few folk around who would have been both devastated and pretty frightened about the future.

Moreover, the Tory triumph was followed almost immediately by the COVID crisis. There wasn’t a great deal of time for elation.  And in the period leading up to the General Election the outcome of the Brexit fracas had remained very uncertain. The UK population was – and remains – extremely divided over the issue. No wonder the quarterly figures show that our spirits were already flagging by the end of September 2019.

The ONS also suggests that part of the explanation may lie in financial difficulties.  During most of 2019/20 unemployment continued to fall. But people were probably beginning to worry about the future prospects for the economy: we’d had the dramatic collapse of businesses like Debenhams; and seemingly solid companies such as Boots and Marks and Spencer were already reporting falls in their profits.

Now, of course, the ONS is busy gathering in the figures for April 2020 to March 2021. Our current ‘happiness year’ ends in only two months’ time. Statistically speaking, at any rate, it seems certain that for the time being  things can only get worse.

For the 2019/20 figures, go to:

https://www.ons.gov.uk/peoplepopulationandcommunity/wellbeing/bulletins/measuringnationalwellbeing/april2019tomarch2020

 

Richard Layard’s Manifesto for Happiness

29 Feb

Layard at RSA

Personal success has become a major object of desire in the 21st century – and the struggle to achieve it can cause us tremendous stress. This was one of the verdicts delivered by the happiness expert Richard Layard in a talk about his latest book, Can we be happier? Evidence and Ethics, which he gave last month at the Royal Society of Arts in London.

(30 January; go to https://www.youtube.com/watch?v=id2PZbXHPZY  for a video recording).

In the book he offers a forceful elaboration on this theme. People wonder, he says, ‘why – if we are now so much richer than previous generations – we are not a lot happier. The answer is surely the ultra-competitive nature of the dominant culture. The objective it offers is success compared with other people. But, if I succeed, someone else has to fail. So we have set ourselves up for a zero-sum game: however hard we all try to succeed, there can be no increase in overall happiness.’ The narcissistic tendencies which encourage 31% of American school students to believe that they will one day be famous are also to be found ‘in the candidate whom American electors knowingly chose as their president in 2016. As Donald Trump elegantly put it: “Show me someone without an ego and I’ll show you a loser.” ‘  (Can we be happier?

This state of affairs, Layard believes, has come about, in part, through the collapse of religious belief in developed countries: nowadays, the default position of many of us is unadorned egotism. This is a cliché, but none the less true for that. It’s also come about, I might add, through the collapse of many aspects of communitarianism (eg. the prioritisation of public services in government spending plans), and through the rise of an ideology of individualism. 

But Layard has plans for dealing with our selfishness. Our goal, he says, shouldn’t be personal success, but the creation of as much happiness in the world as possible. This sounds desperately altruistic (not to say naïve), but that isn’t necessarily the case. Creating happiness for others, Layard maintains, inevitably means creating it for ourselves: we can’t tackle the rest of the world without working on ourselves at the same time. Or, as Anne Frank put it in her diary, ‘Whoever is happy will make others happy too … How wonderful it is that nobody need wait a single moment before starting to improve the world’.

Some of us think that improving the world requires wholesale political transformations, rather than just an aptitude for spreading happiness. But Layard wouldn’t necessarily disagree with us: he’s well aware of the problems of poverty and disempowerment. The solutions he offers, however, may simply not be adequate to confront the scale of the world’s angst. Some of his recommendations, in brief, are as follows:

  • Schools should measure the well-being of their students, and teach life-skills.
  • Workers need to be given more control over their work organisations.
  • Mental health is a crucial factor: therapy needs to be much more widely available, especially for children.
  • We need better town planning and public services to tackle, among other things, the great problem of loneliness.

Layard knows that implementing these measures takes money; but he believes that in richer countries (like ours) this should be achievable through a shift in government priorities, rather than a radical redistribution of wealth. As an illustration of the kind of policy changes he has in mind, he points out that in October 2019 the European Council called on its members ‘to put people and their wellbeing at the centre of policy design.’  (https://www.consilium.europa.eu/en/press/press-releases/2019/10/24/economy-of-wellbeing-the-council-adopts-conclusions/ ). New Zealand, Sweden and Iceland are among the countries which now have wellbeing budgets prioritising social and environmental factors rather than GDP (https://www.independent.co.uk/news/world/europe/iceland-gdp-wellbeing-budget-climate-change-new-zealand-arden-sturgeon-a9232626.html)

‘We’re at the beginning of a happiness revolution,’ Layard breezily announced to his audience at the RSA. If only, I thought. The UK is by no means the only country which is a long way from introducing measures such as these. And in the meantime we’re on the brink of climate disaster.

I’m not convinced that Layard has any real understanding of the philosophical complexities of the happiness question – or indeed any desire to get to grips with them. As far as he is concerned, addressing a list of objective criteria – life expectancy, town planning, generosity and so on – is what’s at issue here. He could be right – the ‘objective list’ may well be the way forward when it comes to spreading happiness (see this blog, 20 October 2016). I don’t feel personally that we can really knock his approach, which is nothing if not pragmatic. It’s just that it could be a lot more radical – and as a nation we’re a million miles from even making a start on the kind of programme which Layard is advocating.

 

 

 

 

 

Happy as sandboys

9 Dec

ostrich

The other day I mentioned to my friend Janet that Brexit still isn’t making UK citizens unhappy, at least not according to this year’s well-being stats. Her immediate response was, ‘Well that’s because they’ve got their heads in the sand, isn’t it?’

A good point – and one that for me reawakens the whole ‘Is happiness a good thing?’ debate. Few people in Britain can pretend that Brexit doesn’t exist as an issue – it’s been well nigh impossible to avoid the topic during the last three years. But many of us have found that it’s had little impact on our individual happiness levels.  It’s generally the stuff that directly affects us  which governs our sense of well-being: the things that really matter to us are our mental and physical health, and our relationships at home, in our workplaces and in the wider community (see Richard Layard, this blog, 7 June). So far Brexit hasn’t changed anyone’s life in these areas – perhaps because it hasn’t happened yet.

The writer and humorist Clive James wouldn’t have been surprised by this. When he paused to reflect on periods in the past when he was probably happy, he used to find happiness so absurdly self-centred that it made him unhappy just to think about it. ‘Your moments of happiness are not only fleeting, but meaningless in the context of the sufferings of others,’ James concluded (Is happiness enough? A Point of View, 2007, repeated on Radio 4 on 1 December 2019). 

As usual, this kind of reflection puts me in mind of Anton Chekhov, who believed that we’re only able to enjoy happiness because the unhappy bear their burdens in silence (this blog, 10 September 2016, 28 July 2013). And though you’d need a mountain of sand to hide the Brexit issue from the British people, climate change is another matter – most of us find it pretty easy to ignore the problem. As one of the contributors to ‘Start the Week’ said on the radio this morning – in a discussion of  all types of inundation –  ‘If it isn’t happening to you, you don’t think about it.’  While Janet and I were having our conversation about heads in the sand, parts of South Yorkshire were under water, Delhi was smothered in deadly smog, and in Venice  the floods had swept into St Mark’s Basilica. But these events didn’t stop us having a lovely lunch, and finding pleasure in each other’s company. This failure to be downhearted may be inevitable. Hopefully it won’t prevent us from taking action. 

Footnote  Ostriches, I learn from the net, probably don’t hide their heads in the sand, they just look as though they’re doing it. And sandboys were happy because in the 19th century they were employed to spread sand on pub floors to absorb the spills, and were paid in ale. (Which may have been preferable to being sent up chimneys.) I’m rather resistant to the notion that people may need to be drunk in order to be happy, but I do know that in my case a drink or three certainly helps. 

Finland, Brexit, Trump … and the joys of reading

18 Apr

woman-reading-at-a-dressing-table-interieur-nice-1919In the UN’s World Happiness Report for 2019, published in March, Finland heads the field for the second year running. The UK has risen five places, from 19th to 15th – once again contradicting the view that no sane person can possibly be happy while contemplating Brexit. And the US has dropped from 18th to 19th, validating the equally entrenched conviction that Americans are bound to be getting more miserable under Donald Trump. 

The happiness report bases its rankings on six variables: income and GDP per capita; the freedom to make life choices; trust in government and perceptions of corruption; healthy life expectancy; social support; and generosity. As in previous years, the last 50 places in the list of 156 nations are mostly occupied by African and Asian countries. South Sudan, devastated by years of civil war, is at the bottom. Yemen, equally afflicted, is at 151. Eastern Europe is represented by Albania, at 107, and Ukraine, at 133. And the one South American country to appear in the last 50 is of course strife-torn Venezuela, at 108.

As usual Scandinavian countries dominate the top ten. Denmark is 2nd, Norway 3rd, and Iceland 4th. Ireland and Germany are just below the UK, at 16 and 17. And the two countries which always surprise us by being apparently less happy than Britain are still ranked lower: France is at 24 and Italy at 36. 

(For the full list, see https://worldhappiness.report/ed/2019/changing-world-happiness/). 

I’ve already rejected the notion  (this blog, 9 June 2018) that climate considerations are the mainspring of Scandinavian happiness. It still seems to me much more likely that relative prosperity and economic equality – involving high taxes and adequate safety nets provided by the state – are the key to 21st century happiness. But as Rachel Kelly points out in The Observer (24 March) money isn’t everything. The report also recognises that freedom, generosity, and support from social networks all make a difference. 

This may give rise to a belief in the possibility of personal change. Kelly is sure that individual happiness levels aren’t fixed. Her own experience of combating major depressive episodes has convinced her that we all have an ability to cultivate happiness.  She doesn’t want to rule out medication and cognitive behavioural therapy, the NHS’s main approaches to the treatment of mental illness. These do have a part to play, she says. But she also thinks that a sense of one’s own agency is very important. 

‘I have found that while thinking often makes me sad, doing rarely does. A sense of my own autonomy was essential to getting better. .. Simple daily acts such as paying proper attention when someone talks to you can transform how generous we are to others – and how happy we feel. Equally, there is much that we can do to increase our sense of social support: even light-touch socialising can boost our mood.’

Kelly’s strategies for remaining calm and well include bibliotherapy – the use of planned reading programmes to help people overcome anxiety and emotional disorders. This technique, I learn, has been employed in hospitals since the early years of the twentieth century.  It can be deeply serious. According to The Online Dictionary for Library and Information Science (https://www.abc-clio.com/ODLIS/odlis_b.aspx), Ideally, the process occurs in three phases: personal identification of the reader with a particular character in the recommended work, resulting in psychological catharsis, which leads to rational insight concerning the relevance of the solution suggested in the text to the reader’s own experience. Assistance of a trained psychotherapist is advised.’ 

For most of us, however, it may be enough just to pick up a book when we’re feeling sad or stressed, and let our engagement with a world beyond our own lead us away from anguish. Personally I find it a very effective way of  soothing the mind. And who knows? – it may even help us to cope a bit better with Brexit. 

For earlier posts on Finland and on Brexit, see 9 June 2018; and 13 and 12 January 2019, 10 October 2018, and 4 October, 2017. 

 

 

 

 

When we’re 64

2 Mar

Men and women in the UK are still officially at their happiest when they reach the fabled age of 70 – and from 64 onward they’re gradually building up to it. A study of the Office for National Statistics’ wellbeing data for the years 2010-17 (the entire input since the surveys began) has confirmed what the individual annual reports have already indicated (see this blog, Feb 2016 ): it’s worth hanging in there till you’re in your late 60s, because for most people life gets so much better then.  With any luck the kids have left home,  you’re probably working fewer hours,  you need less money, and you may even have learnt a thing or two about how to live. 

old lady southwark

David Cameron, when he introduced the happiness surveys in 2010, remarked, ‘There’s more to life than money. It’s time we focussed not just on GDP but on GWB – general wellbeing.’

Easy to say that, of course, when you’re so wealthy you can afford to shell out for a glorified shed a sum (£25,000) which exceeds many people’s annual income. George Bangham – a policy analyst with the Resolution Foundation, the thinktank which carried out the study – provides a useful corrective. The quest for wellbeing, he says, ‘should complement, rather than replace, priorities such as income redistribution, better jobs and secure housing. The data shows that there’s more to life than a country’s GDP, but that the employment and income trends that lie behind our economy can make a big difference to our wellbeing too.’  (Guardian, 13 Feb 2019)

OR as Aristotle told us over two thousand years ago (this blog, February 2019), ‘flourishing’, or eudaimonia, requires an effort of the human will –  and it isn’t necessarily easy to achieve it if you haven’t got sufficient money or power. 

Our duty to be grumpy

5 Feb

Christopher Kaczor’s assertion that we’re under a moral obligation to be happy really got up my nose (this blog, 1 Feb 2019). But as usual, when I explored a bit further, I had some second thoughts. Kaczor argues that our emotions have an effect on other people, so when we’re down people around us are more likely to get down as well. Everyone we meet might be a bit better off if we were only prepared to work on our individual happiness. 

This made sense to me.  Picture an evening in February. It’s pouring with rain, and I’m stumbling into Tesco’s while trying to wrestle my umbrella into a manageable shape. Someone pushes past me and snarls. I’m already feeling quite low – I’m struggling with an article I’m writing, Camden Council is digging up all the roads round our way, just getting to the shops takes quite an effort, that rude git has just knocked me out of his path – so now I definitely want to go home and shoot myself. If only the git had been kinder – if only everyone I came across were far less grumpy and whiny and selfish –  then maybe I wouldn’t right now be sinking into the existential morass …

Or vice versa, of course. If I’d been a bit more pleasant myself then perhaps the other shopper might be smiling now instead of snarling. Maybe what the world needs after all is a whole load of people who are trying their hardest to be happy … 

On reflection, I think what I want is just for people to be a bit kinder to each other, rather than being happy.  Insisting on the latter seems to me to take us into the territory of the happiness Czars, like the ones who are apparently running Pret a Manger at the moment (this blog, 1 August 2018).

Jeremy HardyI was thinking about all of this when I heard the news that Jeremy Hardy had just died, at the desperately early age of 57. Hardy wouldn’t have achieved anything if he’d concentrated on being cheerful and upbeat all of the time. Being grumpy and whiny and angry were his hallmarks as a comedian and political activist. (And God knows, there’s a lot to be angry about: I’ve just been reading about Shoshana Zuboff’s new book The Age of Surveillance Capitalism, which tells us that the activities of the big tech companies are far far worse than we even imagined.)  But everyone who knew Hardy says that he was an extremely kind and generous man. That’s vital, it seems to me. Being kind on the personal level, and grumpy and challenging in the public arena, that’s maybe the way to go. And trying not to worry too much about being happy as well. 

As a mere listener – someone who enjoyed and profited from his wonderful political rants – I’m going to miss Jeremy Hardy enormously. 

 

Aristotle meets the Dalai Lama

1 Feb

Aristotle-Face1 Dalai Lama 2

Generally speaking, in spite of the fuss we make about its onset, January is not a month for happiness. Personally I’m not sorry it’s over. However, its early stages are often marked by discourses on the happiness theme, and one of them was provided by Mark Tully in Something Understood, broadcast on BBC Radio 4 on January 6. This is the date when Christians celebrate the festival of the epiphany – meaning revelation or ‘bringing to the light’.

According to Tully the Dalai Lama (not himself a Christian, of course) believes that  the purpose of our life is to seek happiness – that the whole motion of our life is towards it. But is this a reasonable goal? Yes, the Dalai Lama replies. We can attain happiness by training our minds. Inner discipline helps us to transform our attitudes – our approach to living. We need to identify the factors in our lives that lead to happiness and those that lead to suffering, and then gradually eliminate the latter, and cultivate the former. 

Although I’m not in general a fan of the ‘pursuit of happiness’ idea, I’m really not disagreeing with any of this. I do want to be happy, and unlike some of the friends I talk to I believe that happiness is something we can work at. Some people have made the decision not to aim at happiness, and I respect them for this – it’s a reasonable and I think in some ways a moral point of view.  But most of us seek it, and this is probably a necessary thing, and possibly even a good one, provided it doesn’t lead to complacency (which I suspect is not something we can accuse the Dalai Lama of). But I do feel strongly that the pursuit of happiness is a personal endeavour – a product of the principle of individualism – and that it isn’t going to change the world. As a species we might even be better off without it. 

One reason why I’m inclined to favour the Dalai Lama’s views is that they seem to be quite close to those of Aristotle, although I do find Aristotle a bit more convincing. In the Nicomachean Ethics the philosopher argues that what distinguishes us humans from other animals is that we have a rational soul: our capacity to guide ourselves by using reason is our distinguishing feature – our ‘telos’ or end. So if we use our reason well, we are living well as human beings, and this is what our happiness (our ‘eudaimonia’) consists of.  Living well means doing something, not just being in a particular condition – it means pursuing those lifelong activities which will satisfy the rational part of our being. But Aristotle also makes it clear that in order to be happy we need other things as well – such as friends, money, and political power –  because our capacity to live in accordance with reason will be diminished if we lack these advantages.

“This gives rise to the question, can happiness be learnt, or acquired by training? … or is it bestowed by some divine dispensation or even by fortune?  Well, if anything that humans have is a gift from the gods, it is reasonable to suppose that happiness is divinely given … Still, even if happiness isn’t sent to us from heaven, but is gained by virtue and by some kind of study or practice, it does nevertheless seem to be one of the most divine things that exists.”    

(Nicomachean Ethics 1097b-1099b ). 

Does this mean that we also have a duty to be happy, as one of Tully’s other contributors – theologian Christopher Kaczor – was arguing? I’m afraid that it might, but for the time being I’m resisting the idea.  When you’re feeling depressed, the last thing you need is someone standing over you, saying, ‘Come on, snap out of it! You’re under a moral obligation to be happy, don’t you realise that?’ This approach, I find, isn’t remotely helpful. 

 

Brexit … and happiness

13 Jan

dominic-cummings-benedict-cumberbatch-brexit

I’ve never wanted to use this blog as a repository for banal ‘oh and here’s another thing that makes me happy’ observations. And I certainly wouldn’t want, God forbid, to suggest that Brexit is an issue that has made me happy. But one thing the current furor has managed to achieve is a 1000-fold increase in my interest in political debate and – mirabile dictu – parliamentary procedure.

And to break my blog-rule just this once, as an ingredient for my personal happiness there’s nothing to beat a good drama. James Graham is one of my favourite playwrights, and his piece Brexit – the Uncivil War, which aired last Monday on Channel 4, was very good. It featured Benedict Cumberbatch (above right) as Dominic Cummings, the campaign director of Vote Leave (above left). 

I have many thoughts about the extent to which it’s permissible to tinker with history in a political play (remembering here that everything that happened up to about five minutes ago is history). I won’t go into that now, but I tend to be quite hard line: if you want to alter the facts, then why don’t you just invent your own bloody story instead of filching one from history? But a bit of information gleaned from a review of the Graham play has made me think again. Perhaps every political play should be allowed one completely made-up meeting between important characters. In Schiller’s Mary Stuart it’s a meeting between Elizabeth I and Mary Queen of Scots that never happened. Peter Morgan’s Frost/Nixon has, not exactly a meeting, but a late-night phone-call in which Richard Nixon admits his guilt to David Frost. And in Brexit – the Uncivil War a climactic encounter in a pub between Cummings and the spin doctor and Remain campaigner Craig Oliver is, I now learn, entirely fictional. 

Just one, mind. That’s my maximum. I’ve already broken two of my rules in this blog, and the rot has to stop somewhere.