Blog on the Run: Reloaded

Saturday, December 3, 2016 9:54 pm

Knowing fascism when you see it; or, If the jackboot fits — Part 2

Eighth in a series

First installment
Second installment
Third installment
Fourth installment
Fifth installment
Sixth installment
Seventh installment

When we left off last, we had just reviewed the question of whether, by Mussolini’s definition, the U.S. is a fascist system. I concluded that it isn’t, but I also thought Mussolini’s perspective on what fascism was wasn’t necessarily the only one with which we should concern ourselves. Another important perspective to consider is an essay written more than 20 years ago by the Italian postmodern novelist and critic Umberto Eco, perhaps best known for the novel “The Name of the Rose.” Eco had been active in the Resistance as a child during World War II and was there for the liberation of Italy by the Americans. In 1995, Eco wrote an essay for The New York Review of Books in which he posited the characteristics of what he called Ur-Fascism, or Eternal Fascism. Of them he writes, “These features cannot be organized into a system; many of them contradict each other, and are also typical of other kinds of despotism or fanaticism. But it is enough that one of them be present to allow fascism to coagulate around it.” (emphasis added) In other words, as few as one of these features could lead to fascism.

I’ll list his 14 features, and we’ll talk about each in terms of whether and how it applies to the U.S.

1.The Cult of Tradition: Eco elaborates:

In the Mediterranean basin, people of different religions (most of them indulgently accepted by the Roman Pantheon) started dreaming of a revelation received at the dawn of human history. This revelation, according to the traditionalist mystique, had remained for a long time concealed under the veil of forgotten languages—in Egyptian hieroglyphs, in the Celtic runes, in the scrolls of the little known religions of Asia.

This new culture had to be syncretistic. Syncretism is not only, as the dictionary says, “the combination of different forms of belief or practice”; such a combination must tolerate contradictions. Each of the original messages contains a silver of wisdom, and whenever they seem to say different or incompatible things it is only because all are alluding, allegorically, to the same primeval truth.

As a consequence, there can be no advancement of learning. Truth has been already spelled out once and for all, and we can only keep interpreting its obscure message.

One can argue that this applies to the U.S. The country’s founding documents — primarily the Federalist papers, the Declaration of Independence and the Constitution — often are treated by Americans as a revelation. And, yes, they’re sometimes contradictory, most obviously in the original sin of this country, combining aspirations toward freedom with institutionalization of slavery (and native genocide, and denial of rights to most women). And, yes, to some Americans — perhaps most notably the late Supreme Court justice Antonin Scalia — truth already has been spelled out once and for all. Other interpretations, even — indeed, perhaps, particularly — in the light of new historical and scientific discoveries, are irrelevant.

Do all Americans think this way? Of course not. But many do, and some of them hold or are about to hold real power.

2) The rejection of modernism. Eco notes that while Nazi Germany was proud of its scientific, technological and industrial advances, its culture was a much more ancient strain of Blut und Boden (blood and earth) and sees the Enlightenment as “the beginning of modern depravity.” Similarly, much of the U.S., including many now in power, have rejected efforts by the country to cash checks the country wrote to itself in 1776 and 1787, and while some of the conservative movement’s opposition to, say, the notion of global warming is driven purely by economic gain and political convenience, a nontrivial part is based on the absolute rejection of science, or, as Eco describes it, irrationalism.

3) Embrace of action for action’s sake and denigrating thought and reflection. Action is seen as beautiful in itself, particularly when undertaken without prior reflection and even when reflection might give us an edge on our adversaries. This trend is exemplified, in Trump’s embrace of torture even though professional interrogators find it generally unproductive and perhaps even leading to false information. Eco writes:

Thinking is a form of emasculation. Therefore culture is suspect insofar as it is identified with critical attitudes. Distrust of the intellectual world has always been a symptom of Ur-Fascism, from Goering’s alleged statement (“When I hear talk of culture I reach for my gun”) to the frequent use of such expressions as “degenerate intellectuals,” “eggheads,” “effete snobs,” “universities are a nest of reds.”

The U.S. conservative movement has been anti-intellectual for at least the past 50 years. Today, as I write, the current target on Twitter is #liberalelites. (Some people who value thought and reflection are embracing that hashtag while posting such things in response as, “If expecting that my POTUS [president of the United States] is better-educated and better-informed than me makes me #liberalelite, so fucking be it.”

4) Rejection of analytical criticism. Remember in Item 1 when Eco said that a fascist culture must not just incorporate things from different sources but also tolerate contradictions? The problem this creates, of course, is that analytical criticism exposes and highlights contradictions. As Eco puts it:

The critical spirit makes distinctions, and to distinguish is a sign of modernism. In modern culture the scientific community praises disagreement as a way to improve knowledge. For Ur-Fascism, disagreement is treason.

This characteristic might help explain a phenomenon discovered in recent years by researchers: When people believe something false and are exposed to correct information that exposes that falsity, they often cling to the false belief even more tightly:

Facts don’t necessarily have the power to change our minds. In fact, quite the opposite. In a series of studies in 2005 and 2006, researchers at the University of Michigan found that when misinformed people, particularly political partisans, were exposed to corrected facts in news stories, they rarely changed their minds. In fact, they often became even more strongly set in their beliefs. Facts, they found, were not curing misinformation. Like an underpowered antibiotic, facts could actually make misinformation even stronger.

This bodes ill for a democracy, because most voters — the people making decisions about how the country runs — aren’t blank slates. They already have beliefs, and a set of facts lodged in their minds. The problem is that sometimes the things they think they know are objectively, provably false. And in the presence of the correct information, such people react very, very differently than the merely uninformed. Instead of changing their minds to reflect the correct information, they can entrench themselves even deeper.

“The general idea is that it’s absolutely threatening to admit you’re wrong,” says political scientist Brendan Nyhan, the lead researcher on the Michigan study. …

Most of us like to believe that our opinions have been formed over time by careful, rational consideration of facts and ideas, and that the decisions based on those opinions, therefore, have the ring of soundness and intelligence. In reality, we often base our opinions on our beliefs, which can have an uneasy relationship with facts. And rather than facts driving beliefs, our beliefs can dictate the facts we chose to accept. They can cause us to twist facts so they fit better with our preconceived notions. Worst of all, they can lead us to uncritically accept bad information just because it reinforces our beliefs. This reinforcement makes us more confident we’re right, and even less likely to listen to any new information. And then we vote.

Sound like the U.S. to you? Sounds like it to me.

5) Fear of difference: 

Besides, disagreement is a sign of diversity. Ur-Fascism grows up and seeks for consensus by exploiting and exacerbating the natural fear of difference. The first appeal of a fascist or prematurely fascist movement is an appeal against the intruders. Thus Ur-Fascism is racist by definition.

Slavery is often described as America’s original sin, but racism underlay slavery and made it possible, as Ta-Nehisi Coates and others have pointed out. Every fascist movement — indeed, every American populist movement — sooner or later (and usually sooner) advances and grows by exploiting fear of The Other. The presidental campaign just past differed from other recent campaigns only the explicitness of Trump and followers of his such as Steve Bannon.

6) Appeal to a frustrated middle class:

Ur-Fascism derives from individual or social frustration. That is why one of the most typical features of the historical fascism was the appeal to a frustrated middle class, a class suffering from an economic crisis or feelings of political humiliation, and frightened by the pressure of lower social groups. In our time, when the old “proletarians” are becoming petty bourgeois (and the lumpen are largely excluded from the political scene), the fascism of tomorrow will find its audience in this new majority.

As I’ve noted before, polling data strongly suggests that racial animus was the primary driver of political support for Trump (see characteristic 5 above) and also shows that enough affluent people supported him to suggest that economic frustration also was not a main driver. Yes, there is some frustration, and it does have real causes — real wages haven’t grown, for example, and although nominal unemployment is now under 5 percent, demand for labor still hasn’t risen enough to boost labor-force participation to pre-recession levels. But the American conservative movement opposed the Voting Rights Act of 1965, has opposed periodic reauthorizations of the act since, and as noted in the second installment of this series, it has fought to keep the very young, the very old, recently naturalized citizens and especially minorities from voting. So, yes, America, this is you.

7) Obsession with a plot:

To people who feel deprived of a clear social identity, Ur-Fascism says that their only privilege is the most common one, to be born in the same country. This is the origin of nationalism. Besides, the only ones who can provide an identity to the nation are its enemies. Thus at the root of the Ur-Fascist psychology there is the obsession with a plot, possibly an international one. The followers must feel besieged. The easiest way to solve the plot is the appeal to xenophobia. But the plot must also come from the inside: Jews are usually the best target because they have the advantage of being at the same time inside and outside. In the US, a prominent instance of the plot obsession is to be found in Pat Robertson’s The New World Order, but, as we have recently seen, there are many others.

Again, Eco wrote in 1995; more recently, Trump and other prominent Republicans including white nationalists have made targets out of not only Jews, but also African Americans, Mexicans, immigrants generally, and particularly Muslims.

8) The followers must feel humiliated by the ostentatious wealth and force of their enemies:

When I was a boy I was taught to think of Englishmen as the five-meal people. They ate more frequently than the poor but sober Italians. Jews are rich and help each other through a secret web of mutual assistance. However, the followers must be convinced that they can overwhelm the enemies. Thus, by a continuous shifting of rhetorical focus, the enemies are at the same time too strong and too weak. [Remember, as noted in characteristic 1, contradictions are embraced.] Fascist governments are condemned to lose wars because they are constitutionally incapable of objectively evaluating the force of the enemy.

Yep, that’s us, and I worry that Trump and his “brain trust” to date are incapable of objectively evaluating any enemy, be it ISIS or climate change.

9) Life is permanent warfare:

For Ur-Fascism there is no struggle for life but, rather, life is lived for struggle. Thus pacifism is trafficking with the enemy. It is bad because life is permanent warfare. This, however, brings about an Armageddon complex. Since enemies have to be defeated, there must be a final battle, after which the movement will have control of the world. But such a “final solution” implies a further era of peace, a Golden Age, which contradicts the principle of permanent war. No fascist leader has ever succeeded in solving this predicament.

By one calculation, the U.S. has been “at war” for 233 of the 240 years of its history. Most Americans might disagree with that assessment, either through ignorance or because they do not accept certain types or scales of military operations as “war.” (We’re flying air combat missions in Syria, now, for example, but are we at war in Syria now? Certainly the people on the other end of our bombs would say so.) What is true, however, is that the Framers’ fears of a standing army have been ignored since at least the Civil War, and inarguably since World War II, and that the military-industrial complex against which President Dwight D. Eisenhower warned us in his 1961 farewell address is more powerful than ever. Trump’s cavalier attitude toward the use of nuclear weapons will make all Americans — indeed, all the world — less safe, a fact voters chose to ignore.

10) Popular elitism:

Elitism is a typical aspect of any reactionary ideology, insofar as it is fundamentally aristocratic, and aristocratic and militaristic elitism cruelly implies contempt for the weak. Ur-Fascism can only advocate a popular elitism. Every citizen belongs to the best people of the world, the members of the party are the best among the citizens, every citizen can (or ought to) become a member of the party. But there cannot be patricians without plebeians. In fact, the Leader, knowing that his power was not delegated to him democratically but was conquered by force, also knows that his force is based upon the weakness of the masses; they are so weak as to need and deserve a ruler. Since the group is hierarchically organized (according to a military model), every subordinate leader despises his own underlings, and each of them despises his inferiors. This reinforces the sense of mass elitism.

Welp, the U.S. scores here not only in popular elitism but also in aristocratic elitism, inasmuch as modern Republicans have indeed evinced contempt for the weak, not only in attitude but also in policy. To want to repeal Obamacare — even some Republicans are now admitting that “replace” is a joke — means being OK with the fact that millions of Americans will once again be uninsured and that, as a result, thousands of them will die prematurely.

11) A cult of the hero, inextricably bound with a cult of death:

In such a perspective everybody is educated to become a hero. In every mythology the hero is an exceptional being, but in Ur-Fascist ideology, heroism is the norm. This cult of heroism is strictly linked with the cult of death. It is not by chance that a motto of the Falangists was Viva la Muerte (in English it should be translated as “Long Live Death!”). In non-fascist societies, the lay public is told that death is unpleasant but must be faced with dignity; believers are told that it is the painful way to reach a supernatural happiness. By contrast, the Ur-Fascist hero craves heroic death, advertised as the best reward for a heroic life. The Ur-Fascist hero is impatient to die. In his impatience, he more frequently sends other people to death.

Some on the left would argue that Memorial Day alone is a U.S. practice that ties in with this characteristic of fascism. I think that’s a reach and that this characteristic has not been a characteristic of America, by and large. And I can’t point to anything Trump has said or promised to do that qualifies. But, again, Trump’s remarks about nuclear weapons should chill us.

12) A culture of machismo:

Since both permanent war and heroism are difficult games to play, the Ur-Fascist transfers his will to power to sexual matters. This is the origin of machismo (which implies both disdain for women and intolerance and condemnation of nonstandard sexual habits, from chastity to homosexuality). Since even sex is a difficult game to play, the Ur-Fascist hero tends to play with weapons—doing so becomes an ersatz phallic exercise.

*U.S. raises hand* I mean, just Google “war on women.” Moreover, Trump has pledged to appoint Supreme Court justices who will overturn Roe v. Wade, the case that established a constitutional right to an abortion for women. He has been less aggressive in challenging LGBTQ rights, calling the constitutionlity of same-sex marriage “settled law,” but there’s no reason he couldn’t appoint justices who would overturn Obergefell v. Hodges, the same-sex marriage case, and little reason to suspect that he wouldn’t.

13) Selective populism:

Ur-Fascism is based upon a selective populism, a qualitative populism, one might say. In a democracy, the citizens have individual rights, but the citizens in their entirety have a political impact only from a quantitative point of view—one follows the decisions of the majority. For Ur-Fascism, however, individuals as individuals have no rights, and the People is conceived as a quality, a monolithic entity expressing the Common Will. Since no large quantity of human beings can have a common will, the Leader pretends to be their interpreter. Having lost their power of delegation, citizens do not act; they are only called on to play the role of the People. Thus the People is only a theatrical fiction. To have a good instance of qualitative populism we no longer need the Piazza Venezia in Rome or the Nuremberg Stadium. There is in our future a TV or Internet populism, in which the emotional response of a selected group of citizens can be presented and accepted as the Voice of the People.

Because of its qualitative populism Ur-Fascism must be against “rotten” parliamentary governments. One of the first sentences uttered by Mussolini in the Italian parliament was “I could have transformed this deaf and gloomy place into a bivouac for my maniples”—“maniples” being a subdivision of the traditional Roman legion. As a matter of fact, he immediately found better housing for his maniples, but a little later he liquidated the parliament. Wherever a politician casts doubt on the legitimacy of a parliament because it no longer represents the Voice of the People, we can smell Ur-Fascism.

Oh, hi! We like to talk a good game about the American public and its power in elections, but making that argument means confronting at least two significant problems: 1) About half of Americans don’t take part, and 2) One major party has made disenfranchisement the central part of its plan for survival; 3) Gerrymandering, particularly by the GOP, has been perfected to the point at which voters do not now select their representatives, but representatives select their constituents. Thus it has come to pass, as Eco said, that “citizens do not act; they are only called on to play the role of the People.”

Moreover, we’ve had throw-the-bums-out congressional elections in recent years in 2002, 2006, 2008, 2010, and 2014, benefitting both major parties. But Trump’s pledge to “drain the swamp” was the simplest, clearest call of 2016, and already he is populating his cabinet (as noted in the fifth installment of this series) with some of the very alligators he campaigned against.

14. Ur-Fascism speaks Newspeak:

Newspeak was invented by Orwell, in 1984, as the official language of Ingsoc, English Socialism. But elements of Ur-Fascism are common to different forms of dictatorship. All the Nazi or Fascist schoolbooks made use of an impoverished vocabulary, and an elementary syntax, in order to limit the instruments for complex and critical reasoning. But we must be ready to identify other kinds of Newspeak, even if they take the apparently innocent form of a popular talk show.

“You’re fired!”, anyone?

So, by my count, we’re 14-for-14 on fascism characteristics as identified by Eco, which makes some of his closing words even more important:

We must keep alert, so that the sense of these words will not be forgotten again. Ur-Fascism is still around us, sometimes in plainclothes. It would be so much easier, for us, if there appeared on the world scene somebody saying, “I want to reopen Auschwitz, I want the Black Shirts to parade again in the Italian squares.” Life is not that simple. Ur-Fascism can come back under the most innocent of disguises. Our duty is to uncover it and to point our finger at any of its new instances—every day, in every part of the world. Franklin Roosevelt’s words of November 4, 1938, are worth recalling: “I venture the challenging statement that if American democracy ceases to move forward as a living force, seeking day and night by peaceful means to better the lot of our citizens, fascism will grow in strength in our land.” Freedom and liberation are an unending task.

* * *

I also wanted to see how the U.S. stacks up against Lawrence Britt’s “14 Characteristics of Fascism,” published in the Spring 2003 edition of Free Inquiry magazine — after 9/11 and as the U.S. was invading Iraq. Britt, a political scientist, compared Hitler (Germany), Mussolini (Italy), Franco (Spain), Suharto (Indonesia), and Pinochet (Chile), and found 14 traits those regimes had in common. They are:

  1. Powerful and Continuing Nationalism
    Fascist regimes tend to make constant use of patriotic mottos, slogans, symbols, songs, and other paraphernalia. Flags are seen everywhere, as are flag symbols on clothing and in public displays. 
  2. Disdain for the Recognition of Human Rights
    Because of fear of enemies and the need for security, the people in fascist regimes are persuaded that human rights can be ignored in certain cases because of “need.” The people tend to look the other way or even approve of torture, summary executions, assassinations, long incarcerations of prisoners, etc. 
  3. Identification of Enemies/Scapegoats as a Unifying Cause
    The people are rallied into a unifying patriotic frenzy over the need to eliminate a perceived common threat or foe: racial , ethnic or religious minorities; liberals; communists; socialists, terrorists, etc. 
  4. Supremacy of the Military
    Even when there are widespread domestic problems, the military is given a disproportionate amount of government funding, and the domestic agenda is neglected. Soldiers and military service are glamorized. 
  5. Rampant Sexism
    The governments of fascist nations tend to be almost exclusively male-dominated. Under fascist regimes, traditional gender roles are made more rigid. Opposition to abortion is high, as is homophobia and anti-gay legislation and national policy. 
  6. Controlled Mass Media
    Sometimes to media is directly controlled by the government, but in other cases, the media is indirectly controlled by government regulation, or sympathetic media spokespeople and executives. Censorship, especially in war time, is very common. 
  7. Obsession with National Security
    Fear is used as a motivational tool by the government over the masses. 
  8. Religion and Government are Intertwined
    Governments in fascist nations tend to use the most common religion in the nation as a tool to manipulate public opinion. Religious rhetoric and terminology is common from government leaders, even when the major tenets of the religion are diametrically opposed to the government’s policies or actions. 
  9. Corporate Power is Protected
    The industrial and business aristocracy of a fascist nation often are the ones who put the government leaders into power, creating a mutually beneficial business/government relationship and power elite. 
  10. Labor Power is Suppressed
    Because the organizing power of labor is the only real threat to a fascist government, labor unions are either eliminated entirely, or are severely suppressed . 
  11. Disdain for Intellectuals and the Arts
    Fascist nations tend to promote and tolerate open hostility to higher education, and academia. It is not uncommon for professors and other academics to be censored or even arrested. Free expression in the arts is openly attacked, and governments often refuse to fund the arts. 
  12. Obsession with Crime and Punishment
    Under fascist regimes, the police are given almost limitless power to enforce laws. The people are often willing to overlook police abuses and even forego civil liberties in the name of patriotism. There is often a national police force with virtually unlimited power in fascist nations. 
  13. Rampant Cronyism and Corruption
    Fascist regimes almost always are governed by groups of friends and associates who appoint each other to government positions and use governmental power and authority to protect their friends from accountability. It is not uncommon in fascist regimes for national resources and even treasures to be appropriated or even outright stolen by government leaders. 
  14. Fraudulent Elections
    Sometimes elections in fascist nations are a complete sham. Other times elections are manipulated by smear campaigns against or even assassination of opposition candidates, use of legislation to control voting numbers or political district boundaries, and manipulation of the media. Fascist nations also typically use their judiciaries to manipulate or control elections

As you can see, there’s some overlap with Eco’s list, but that’s not really important. What’s important is how many of these conditions obtained in the U.S. even before Donald Trump’s election.

Nos. 1, 4, 5, 8, 9, 10, 11, and 12 were pervasive even before 9/11. Since then, Nos. 2, 3, 6, 7, 13, and 14 have come into play or grown more powerful. Once again, we’re 14-for-14, and slated to become even more of a fascist state once Trump and his cronies assume power in January.

Which, finally, leaves us the question of what to do about it. I’ll address that next, in (whew) the final installment of this series.


Knowing fascism when you see it; or, If the jackboot fits — Part 1

Seventh in a series (first installment, second installment, third installment, fourth installment, fifth installment, sixth installment)

A lot of people, myself included, have called Donald Trump a fascist and/or have said the U.S. will become a fascist society under Trump. But what does that mean?

The word is most closely associated with Benito Mussolini’s dictatorial reign in Italy from 1922 until he was ousted, briefly reinstalled by the Nazis, and then captured and killed in 1943 1945 (thanks, Fred). Mussolini frequently is said to have defined fascism simply as “the marriage of corporation and state,” but the truth is a little more complicated. In 1932, Mussolini wrote this definition of fascism:

Fascism, the more it considers and observes the future and the development of humanity quite apart from political considerations of the moment, believes neither in the possibility nor the utility of perpetual peace. It thus repudiates the doctrine of Pacifism — born of a renunciation of the struggle and an act of cowardice in the face of sacrifice. War alone brings up to its highest tension all human energy and puts the stamp of nobility upon the peoples who have courage to meet it. All other trials are substitutes, which never really put men into the position where they have to make the great decision — the alternative of life or death….

…The Fascist accepts life and loves it, knowing nothing of and despising suicide: he rather conceives of life as duty and struggle and conquest, but above all for others — those who are at hand and those who are far distant, contemporaries, and those who will come after…

…Fascism [is] the complete opposite of…Marxian Socialism, the materialist conception of history of human civilization can be explained simply through the conflict of interests among the various social groups and by the change and development in the means and instruments of production…. Fascism, now and always, believes in holiness and in heroism; that is to say, in actions influenced by no economic motive, direct or indirect. And if the economic conception of history be denied, according to which theory men are no more than puppets, carried to and fro by the waves of chance, while the real directing forces are quite out of their control, it follows that the existence of an unchangeable and unchanging class-war is also denied – the natural progeny of the economic conception of history. And above all Fascism denies that class-war can be the preponderant force in the transformation of society….

After Socialism, Fascism combats the whole complex system of democratic ideology, and repudiates it, whether in its theoretical premises or in its practical application. Fascism denies that the majority, by the simple fact that it is a majority, can direct human society; it denies that numbers alone can govern by means of a periodical consultation, and it affirms the immutable, beneficial, and fruitful inequality of mankind, which can never be permanently leveled through the mere operation of a mechanical process such as universal suffrage….

…Fascism denies, in democracy, the absur[d] conventional untruth of political equality dressed out in the garb of collective irresponsibility, and the myth of “happiness” and indefinite progress….

…iven that the nineteenth century was the century of Socialism, of Liberalism, and of Democracy, it does not necessarily follow that the twentieth century must also be a century of Socialism, Liberalism and Democracy: political doctrines pass, but humanity remains, and it may rather be expected that this will be a century of authority…a century of Fascism. For if the nineteenth century was a century of individualism it may be expected that this will be the century of collectivism and hence the century of the State….

The foundation of Fascism is the conception of the State, its character, its duty, and its aim. Fascism conceives of the State as an absolute, in comparison with which all individuals or groups are relative, only to be conceived of in their relation to the State. The conception of the Liberal State is not that of a directing force, guiding the play and development, both material and spiritual, of a collective body, but merely a force limited to the function of recording results: on the other hand, the Fascist State is itself conscious and has itself a will and a personality — thus it may be called the “ethic” State….

…The Fascist State organizes the nation, but leaves a sufficient margin of liberty to the individual; the latter is deprived of all useless and possibly harmful freedom, but retains what is essential; the deciding power in this question cannot be the individual, but the State alone….

…For Fascism, the growth of empire, that is to say the expansion of the nation, is an essential manifestation of vitality, and its opposite a sign of decadence. Peoples which are rising, or rising again after a period of decadence, are always imperialist; and renunciation is a sign of decay and of death. Fascism is the doctrine best adapted to represent the tendencies and the aspirations of a people, like the people of Italy, who are rising again after many centuries of abasement and foreign servitude. But empire demands discipline, the coordination of all forces and a deeply felt sense of duty and sacrifice: this fact explains many aspects of the practical working of the regime, the character of many forces in the State, and the necessarily severe measures which must be taken against those who would oppose this spontaneous and inevitable movement of Italy in the twentieth century, and would oppose it by recalling the outworn ideology of the nineteenth century – repudiated wheresoever there has been the courage to undertake great experiments of social and political transformation; for never before has the nation stood more in need of authority, of direction and order. If every age has its own characteristic doctrine, there are a thousand signs which point to Fascism as the characteristic doctrine of our time. For if a doctrine must be a living thing, this is proved by the fact that Fascism has created a living faith; and that this faith is very powerful in the minds of men is demonstrated by those who have suffered and died for it.

That’s a fairly lengthy passage, so let’s hit some of its high points; to wit, Mussolini says that he believes:

  • Fascism considers perpetual peace not just impossible but also pointless; moreover, war “ennobles” its participants.
  • Fascism doesn’t believe in economic motives (such as, but not limited to, those of Marxism).
  • Fascism repudiates democracy and universal sufferage and believes that humans are inherently unequal.
  • The 19th century was the century of democracy; the 20th will be that of the State.
  • People are to be conceived of and understood only in terms of their relationship to the State.
  • That (fascist) State decides how much liberty individuals are to have and which freedoms are “useful,” granting those few and withholding the rest.
  • States must grow, imperially, or they are dying, particularly if, like Italy at the time, they are recovering from “abasement and foreign servitude.” This movement in Italy, which he calls both spontaneous and inevitable, can, nonetheless, only be brought about in his view by punishing opponents severely.

So let’s just take these at face value. Does the U.S. think perpetual peace pointless? Not pointless, I think — just damn hard to get to but still worth trying for.

Does the U.S. think war “ennobles” its participants? Less so now than in other points in our past; we have mixed feelings about that now that we didn’t have after, say, World War II. That’s to be expected. During that war, our moral aims and purposes seemed pretty clear. But in every conflict in which we’ve engaged since, moral clarity has been various shades of hard to come by; indeed, many respected scholars believe our invasion of Iraq in 2003 was both illegal and immoral.

Does the U.S. believe in economic motives? It would be difficult to argue otherwise. Economists study both people and institutions as rational actors in pursuit of rational economic interests, although in recent years some are acknowledging that the field might have overstated the rationality of the decision-making processes of both people and institutions. Public policy certainly has been debated and implemented with economic motives in mind.

Does the U.S. repudiate democracy and universal sufferage and believe human beings unequal? On paper, it has embraced those things from the beginning; in real life, of course, progress toward that position has been a process. The official policy of the state now is that it supports democracy and near-universal sufferage, and human equality under the law is enshrined in the Constitution. However, nontrivial numbers of Americans have always repudiated democracy, universal sufferage and the equality of human beings, with women, racial and ethnic minorities, some religions, and LGBTQ people, among others, being singled out for lesser status and less advantageous treatment. Such disparate treatment has been reduced greatly in the past half-century or so, although it still remains. What is alarming about the ascension to power of Trump and his cronies is that they appear intent on making that lesser status and less advantageous treatment state policy and rolling back some of the gains of the past half-century.

The U.S. does not conceive of and understand people only in terms of their relationship to the state; indeed, for least some of its citizens, the U.S. has done a pretty fair job through its history of having let people alone. That’s in significant part because of a law-review article, “The Right to Privacy,” published in 1890 by the Harvard Law classmates and law partners Samuel Warren and Louis Brandeis. (Brandeis would go on to serve on the Supreme Court.) That article literally defined privacy primarily as “the right to be let alone.” The meaning of privacy has evolved over the years along with, among other things, technology. Indeed, government today has such enormous surveillance powers at its fingertips that claiming a right of privacy in practical terms is much harder than ever. Still, though the government probably has the capability of surveilling everyone at once, it is not clear that it has the will to do so in any meaningful way: Machines can gather all the data in the world, but at some point, at least for now, human beings still have to decide what it means and what, if anything, to do about it. The danger is that a group in power can choose to use these vast capabilities to oppress and harm its political opponents, and that is a legitimate fear with Trump and at least some of his backers.

Does the State pick and choose which freedoms we Americans will have? Again, on paper, no; although the Constitution spells out certain rights we Americans have, it also says that we have other, “unenumerated” rights. The State has circumscribed some of those rights, even the most fundamental. We have freedom of speech but cannot shout “Fire!” in a crowded theatre; we may keep and bear arms, but not everywhere or all the time. Still, the State’s control over our rights is not, at least for now, anywhere near broad enough as to suggest that we live in a fascist regime.

Must a state grow to be vital? The U.S. has not accepted a new state into the union in more than half a century, and the likeliest possible candidates for admission, the District of Columbia and Puerto Rico, seem nowhere near it. And yet the U.S. does not see itself as in a declining state for lack of growth. (Some Americans see it that way for other reasons.) That might be because it has in no meaningful way been “abased” or “under foreign control” since the British burned Washington in 1813. And yet Trump, with his campaign rhetoric has argued exactly the opposite: that the U.S. is getting screwed by other countries on trade deals and that he alone can fix it. His backers frequently buy into this argument, although he and they seem to insist that his relationship with Russian dictator Vladimire Putin will somehow help this problem, not make it worse.

So, as Mussolini defines fascism, is the U.S. a fascist country? Hardly. It has some fascist tendencies, some of which appear likely to become more pronounced as Trump and his backers take power, but it is not, or not yet, a fascist country.

But one must ask: Is Mussolini a reliable narrator of his own philosophy and practice? The question answers itself. And so it is useful to consider other perspectives, which I’ll do in the next post.



Wednesday, August 11, 2010 8:25 pm

National Security Inc.

Filed under: Sad — Lex @ 8:25 pm
Tags: , , ,

I still haven’t read every last word of The Washington Post’s multi-part project from last month, “National Security Inc.” But I have read enough to take away what I think is the most important conclusion:

The War on Terror will go on without end.

The War on Terror has sucked up and will continue to suck up not just a disproportionate but a crippling share of our national resources, broadly defined.

The War on Terror has been and will continue to be used as an excuse for all manner of government and corp0rate violations of individual rights.

The War on Terror will disproportionately benefit the wealthy and large corporations at the expense of small and medium-sized businesses and individual taxpayers.

The War on Terror will not protect us from terror. It will only break us, legally, financially and socially.

If that all sounds familiar, it’s because the War on Drugs did exactly the same thing. (And while I believe it to be coincidence that the War on Terror is accelerating just as we’re finally starting to have a sane national conversation about drug policy, or at least marijuana policy, I can understand perfectly well why a lot of people believe it to be no coincidence at all.)

The difference is that this time, we’re much more vulnerable, as individuals and as a society.

The difference is that this time, no one — no one with the ability and will to do anything about it — is watching the watchers.

The difference is that this time, if we pursue this war, by far the likeliest outcome is that the United States will cease to exist in any meaningful — that is, exceptional — way. It will become, at best, one more banana republic. And the outcome might well be worse than that — worse in terms of violence and many other forms of human misery.

America. It was a really good idea.

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