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The central feature of contemporary populism is that it is anti-representational, both in a constitutional and an epistemological sense. It opposes representative democracy (favoring plebiscitary alternatives) and professional media (favoring social media or simple propaganda). In place of representation, it favors presentation. This is well-exhibited by a phenomenon such as the Gilets jaunes (Yellow Vests), the French mass movement against economic injustice, in which a political entity comes into being with very little representational consensus on aims, objectives or policies but is primarily constituted by its presence on the streets and on social media.

mobilizational authorities. Rather than a grammar of “believe me, this is true,” they work via a grammar of “follow me.”

the transformation of our media ecology over the past 20 years that has undermined the status of facts in public life — not so much through replacing them with lies or propaganda (although we see instances of this) but with streams of real-time content and data that are so relentless and voluminous that individuals are increasingly dependent on curatorial practices to orient them

Modern populist movements offer what liberalism often cannot: common purpose, meaning and physical congregation for a mass of individuals.

Those whose power rests on a capacity to move people (emotionally and physically) make no claim to being honest or trustworthy; the fact that Trump or the Brexit leader Nigel Farage are liars is irrelevant to a person who is committed to following them

By their nature, facts are static entities that fit with modern techniques of the printing press, bureaucracy and critical review. But our contemporary media environment is attuned to speed rather than public credibility.

even more moderate political controversies now routinely include questions regarding the politics of knowledge and challenges to elite consensus

Tighter media regulation, public investment in science for its own sake and support for public-interest journalism and education are all obvious ways in which a shared social reality can be bolstered. People don’t need to be trained in citizenship or national service; they need investment in the conditions of a shared world.

Fifty percent of Americans have experienced no increase in real income since the late 1970s. So in what sense is the story of national progress or growth true for these people?

Political alienation and disillusionment appear to relate to mortality and morbidity in curious ways. Psychologists have found that awareness of our own finitude can trigger a heightened demand for authoritarianism. The physical experience of pain makes us unusually receptive to messages that make sense of the world, in terms of heroes and villains.

Democracy and authority in the age of the digital platform are qualitatively different, allowing outrage to move virally and unpredictably. Being mobilized offers forms of embodied, emotional experience that being represented never does.