of our deeds will ultimately be made beyond the realm of the mortal around us. In
today’s world, this means nothing more than to listen, in our various dilemmas to
the voice that speaks to us from the depths of our conscience (1997: 8).
It is important to recognize that Havel’s understanding of universality implicitly
acknowledges individual autonomy. When Havel speaks of universality, he is not
assuming that all individuals have the exact same needs and desires. Rather, he is
arguing that citizens share a common bond to each other; thus, “living in truth” entails an
experience that is open to all people. A general solution is possible because “living in
truth” is an expression of all persons, not of an elite few. A sense of universality is
necessary so that individuals do not retreat into their own self-contained world, but come
to understand their responsibility as a member of the human community. The point of
recognizing a common human bond is not to undermine national identity or
consciousness. For Havel, every individual inhabits “homes” of identity: local, national,
and global. Each is important to our personal understanding. At the same time, the more
homes individuals inhabit, the more opportunity they have to examine their relationship
to others. The continual process of interaction and growth not only liberates individuals
“from the fear of others, but also [offers] them ever more room for their self-realization
as citizens” (1997: 7). Havel is here speaking of the power of what we commonly term
bridging. Intense bonding among groups often leads to narrow mindedness and closed
conceptions of identity. Through an expansion of social affiliations, individuals will
become exposed to new ideas, interests, and perspectives—allowing them to recognize
their relationship to multiple communities, including a global one.
The most important component of Havel’s ideas is that they are actualized. The
process of living in truth is not only the alteration of one’s thought process, but is also the
modification of actions. Living in truth does not necessarily need to be a grand political
act that receives world wide attention.
Actions are incorporated into one’s daily life.
These actions can be mundane as they are life-changing: a letter, a rock concert, a speech,
or simply the act of taking down a sign in a store window. What is crucial is that the acts
are visible to others in the public realm; they must go beyond affecting private
individuality and alter the public realm.
19
The media portrays the acts of dissidents as “political,” thus giving them special meaning. Havel
disagrees with the portrayal by the media of dissidents as superior to individuals. More important for
Havel are the actions that everyday citizens undertake.
19
Convention