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The phrase election integrity sounds noble on its face. But in recent years, election deniers have used it to lay the groundwork for challenging the results of the 2024 election.

A few months after Donald Trump took office in 2017, he signed an executive order establishing the “Presidential Advisory Commission on Election Integrity.” The Brennan Center for Justice wrote at the time that “there is strong reason to suspect this Commission is not a legitimate attempt to study elections, but is rather a tool for justifying discredited claims of widespread voter fraud and promoting vote suppression legislation.” That proved prescient. Although there is no evidence of widespread fraud in the 2016 or 2020 elections—or in any other recent elections, for that matter—Trump and his allies have fomented the narrative that such interference is a real problem in America, employing it in the illegal attempt to overturn the 2020 election and their reported plans to claim that the 2024 race is rigged.

As part of this strategy, right-wing activists and lawyers have organized initiatives under the auspices of election integrity, warping the meaning of those words to sow distrust. Through her Election Integrity Network, the right-wing activist Cleta Mitchell has been recruiting people—including election deniers who will likely continue to promote disinformation and conspiracy theories—to become poll workers and monitors, in an effort that was reportedly coordinated with members of the Republican National Committee. Poll watching in itself is a timeworn American practice, although it has been misused in the past; now, however, election-denial groups are sending participants to polling places under the presumption that fraud is taking place.

More recently, Elon Musk—in addition to his own brazen efforts to get Trump reelected—has invited X users to report activity they see as suspicious through an “Election Integrity Community” feed, an effort almost certain to trigger a flood of misinformation on the platform. In Texas, Attorney General Ken Paxton’s Election Integrity Unit has gone to great lengths to seek evidence of fraud; in one case, nine armed officers reportedly appeared with a search warrant at the door of a woman who had been working with a Latino civil-rights organization to help veterans and seniors register to vote.

The RNC, especially under the influence of its co-chair Lara Trump, has taken up “election integrity” as an explicit priority: As she said at a GOP event over the summer, “we are pulling out all the stops, and we are so laser-focused on election integrity.” Her team created an election-integrity program earlier this year and hired Christina Bobb, who was later indicted for efforts to overturn the results of the 2020 election in Arizona (she has denied wrongdoing), as its lead election-integrity lawyer. As The New Yorker reported earlier this month, the RNC plans to staff a “war room” with attorneys operating an “election-integrity hotline” on Election Day. Such initiatives have helped inject doubt into a legitimate process. Despite the clear lack of evidence to suggest fraud is likely in this election, nearly 60 percent of Americans already say they’re concerned or very concerned about it, according to a recent NPR/PBS News/Marist poll; 88 percent of Trump supporters said they were concerned about fraud (compared with about 30 percent of Kamala Harris supporters).

The “consistent, disciplined, repetitive use” of the term election integrity in this new context is “designed to confuse the public,” Alice Clapman, a senior counsel in the Brennan Center’s Voting Rights Program, told me. A sad irony, she added, is that those who use this framing have done so to push for restrictions that actually suppress voting, including strict voter-ID laws and limitations on early ballots, or to threaten the existence of initiatives to ensure fair voting. Many of the same activists promoting “election integrity,” including Cleta Mitchell, organized a misinformation campaign to undermine a bipartisan state-led initiative called the Electronic Registration Information Center, which was created in 2012 to ensure that voter rolls were accurate. Multiple states eventually left the compact.

The term election integrity isn’t entirely new—Google Trends data suggest that its usage has bubbled up around election years in recent decades. But its prominence has exploded since 2020, and the strong associations with election denial in recent years means that other groups have backed away from it. “Like so much charged language in American politics, when one side really seizes on a term and uses it in a loaded way,” it becomes “a partisan term,” Clapman told me. Now groups unaffiliated with the right are turning to more neutral language such as voter protection and voter security to refer to their efforts to ensure free elections.

Election deniers are chipping away at Americans’ shared understanding of reality. And as my colleague Ali Breland wrote yesterday, violent rhetoric and even political violence in connection with the election have already begun. This month so far, a man has punched a poll worker after being asked to remove his MAGA hat, and hundreds of ballots have been destroyed in fires on the West Coast. Election officials are bracing for targeted attacks in the coming days—and some have already received threats. If Trump loses, the right will be poised—under the guise of “election integrity”—to interfere further with the norms of American democracy.

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From 11:09 a.m. to 11:14 a.m. yesterday, I thought Francis Fukuyama had died. When an X account that seemed connected with Stanford University announced the legendary political scientist’s passing, many people were fooled. Much to my chagrin, I was among them. And then the account declared itself to be a hoax by Tommaso Debenedetti, an Italian prankster. Minutes later, Fukuyama himself posted on X, “Last time I checked, I’m still alive.”

Debenedetti, whom I could not immediately reach for comment, has previously issued many fake death announcements, including for the economist Amartya Sen (still alive), the pseudonymous writer Elena Ferrante (still alive), the Cuban leader Fidel Castro (dead as of 2016). In 2012, Debenedetti told The Guardian that his purpose was to reveal how poorly the media do their job, arguing that “the Italian press never checks anything, especially if it is close to their political line.” But fooling people undercuts the idea of shared truth—a cornerstone of liberal democracy itself.

That the hoax was targeting Fukuyama, one of liberal democracy’s greatest defenders, made the situation all the more striking. In 1989, as communism was on the verge of collapse, Fukuyama published an essay called The End of History, which argued that modern liberal democracy had outcompeted every viable alternative political system. Humanity, he argued, had reached “the end point of mankind’s ideological evolution and the universalization of Western liberal democracy as the final form of human government.” (He later expanded the essay into a book, The End of History and the Last Man.)

[Francis Fukuyama: More proof that this really is the end of history]

But how durable is liberal democracy? Although Americans are experiencing far greater material prosperity than their forebears, fears of political violence are growing, and the Republican presidential candidate, Donald Trump, is using authoritarian language. Fukuyama foresaw the potential for trouble in 1989. “The end of history will be a very sad time,” he wrote back then. “The struggle for recognition, the willingness to risk one’s life for a purely abstract goal, the worldwide ideological struggle that called forth daring, courage, imagination, and idealism, will be replaced by economic calculation, the endless solving of technical problems, environmental concerns, and the satisfaction of sophisticated consumer demands … Perhaps this very prospect of centuries of boredom at the end of history will serve to get history started once again.”

Wondering what Fukuyama thought of yesterday’s hoax—and our current political moment—I requested an interview. The transcript below has been condensed and edited for clarity.

Jerusalem Demsas: It’s great to find you alive and well. How are you feeling?

Francis Fukuyama: Yeah, that was an unusual event.

Demsas: How did you learn about your “death”?

Fukuyama: One of my former students, I guess, tweeted that this had happened and that it was a hoax. And then I went back and looked at the original tweet, and then it just went viral, and everybody was tweeting about it, so I decided I should actually assert that I was still alive. So it got a lot of attention.

Demsas: What was your reaction when you saw it?

Fukuyama: I couldn’t figure out what the motive was, and I also couldn’t figure out why anyone would take the time to produce a tweet like that. It was a pointless exercise. I guess the other reaction is that X, or Twitter, has become a cesspool of misinformation, and so it seemed it was a perfect thing to happen on X that might not happen on other platforms.

Demsas: Do you know who Tommaso Debenedetti is?

Fukuyama: No.

Demsas: He is an Italian who has claimed responsibility for a series of hoaxes, including the fake announced death of Amartya Sen. He told The Guardian years ago that the Italian press never checks anything. This seems like a part of his broader strategy to, I guess, reveal the problems with fact-checking in the media. What do you make of this strategy?

Fukuyama: Well, first of all, it wasn’t very successful. The fact that you can propagate something like this on Twitter doesn’t necessarily tell you much about the media. People debunked it within, I would say, seconds of this having been posted, so I’m not quite sure what kind of a weak link this exposes.

Demsas: This sort of informational ecosystem seriously weakens liberal democracy, right? If there cease to be shared facts, if it becomes difficult for voters to transmit their feelings about the world, culture, the economy to elected officials, it weakens the legitimacy of democratic signals.

Fukuyama: When I wrote my book Trust back in the mid-1990s, I described the United States as a high-trust society. That’s just completely wrong right now. And a lot of that really is due to the internet or to social media. This is a symptom of a much broader crisis, and it’s really hard to know how we’re going to ever get back to where we were 30 years ago.

Demsas: Does it say anything about the strength of liberal democracy that the democratization of media erodes trust?

Fukuyama: The classic theorists of democracy said that just formal institutions and popular participation weren’t enough, and that you had to have a certain amount of virtue among citizens for the system to work. And that continues to be true. One of the virtues that is not being cultivated right now is a willingness to check sources and not pass on rumors. I’ve caught myself doing that—where you see something that, if it fits your prior desires, then you’re very likely to just send it on and not worry about the consequences.

Demsas: Next week we have the election between Trump and Kamala Harris, and there are a great deal of normal policy distinctions between the two candidates. And when you look at why people are making their decisions, they often will point to things like inflation or immigration or abortion. But there’s also a distinction on this question of democracy too, right? Why does it feel like there’s this yearning for a more authoritarian leader within a democracy like the United States?

Fukuyama: What’s really infuriating about the current election is that so many Americans think this is a normal election over policy issues, and they don’t pay attention to underlying institutions, because that really is what’s at stake. It’s this erosion of those institutions that is really the most damaging thing. In a way, it doesn’t matter who wins the election, because the damage has already been done. You had a spontaneous degree of trust among Americans in earlier decades, and that has been steadily eroded. Even if Harris wins the election, that’s still going to be a burden on society. And so the stakes in this thing are much, much higher than just the question of partisan policies. And I guess the most disappointing thing is that 50 percent of Americans don’t see it that way. We just don’t see the deeper institutional issues at stake.

Demsas: We’re in a time of great affluence—tons of consumer choice, access to goods and services, bigger houses, bigger cars. George Orwell once wrote, in his 1940 review of Mein Kampf, that people have a desire to struggle over something greater than just these small policy details. [“Whereas Socialism, and even capitalism in a more grudging way, have said to people ‘I offer you a good time,’ Hitler has said to them ‘I offer you struggle, danger and death,’ and as a result a whole nation flings itself at his feet,” Orwell observed.] Does that desire create a problem for democracies?

Fukuyama: There’s actually a line in one of the last chapters of The End of History where I said almost exactly something like if people can’t struggle on behalf of peace and democracy, then they’re going to want to struggle against peace and democracy, because what they want to do is struggle and they can’t recognize themselves as full human beings, unless they’re engaged in the struggle.

Demsas: In The End of History, you wrote that “men have proven themselves able to endure the most extreme material hardships in the name of ideas that exist in the realm of the spirit alone, be it the divinity of cows or the nature of the Holy Trinity.” And I worry that liberal democracy is unable to provide the sorts of ideas that make people want to struggle or fight for it. Does it feel to you like it’s doomed?

Fukuyama: Well, I don’t think anything is doomed. This is the problem with peace and prosperity. It just makes people take [things] for granted. We’ve gone through periods of complacency, punctuated by big crises. And then in some of these prior cases, those crises were severe enough to actually remind people about why a liberal order is a good thing, and then they go back to that. But then time goes on so you repeat the cycle, with people forgetting and then remembering why liberal institutions are good.

Demsas: After Trump beat Hillary Clinton in 2016, I had friends say, do you think your entire view of the American public would change if 120,000 people in Wisconsin, Michigan, and Pennsylvania had voted differently? And I wonder if that’s a question to ask ourselves now, if Trump wins again. Does it really say that much about people’s views on democracy?

Fukuyama: It has much deeper implications. The first time he won, he didn’t get a popular-vote majority. You could write it off as a blip. But everybody in the country has lots of information now about who he is and what he represents. So the second time around, it’s going to be a much more serious indictment of the American electorate.