Search results for 'Fascism History' (try it on Scholar)

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  1.  51
    J. L. Yannielli (2012). The Nationalist International: Or What American History Can Teach Us About the Fascist Revolution. European Journal of Political Theory 11 (4):438-458.
    In challenging Marxist theorists to confront the radical rebirth at the core of the fascist revolution, Roger Griffin has carried fascist studies to a new and valuable plateau. Likewise, David D. Roberts’s elaboration of Griffin’s model offers a provocative and fruitful avenue to rethink fascist political culture. This article seeks to advance the dialogue to the next level by considering what an international approach can add to these primarily nationalist interpretations of generic fascism. Drawing on examples from the (...) of the United States, I argue that fascism is a fundamentally cosmopolitan process and that it needs to be placed on a broader continuum with the histories of slavery, racism and nationalism. (shrink)
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  2.  16
    R. Saage (2012). Fascism – Revolutionary Departure to an Alternative Modernity? A Response to Roger Griffin's 'Exploding the Continuum of History'. European Journal of Political Theory 11 (4):426-437.
    If one looks at the controversial premises of analytical approaches to fascism according to Roger Griffin, it is not surprising that a yawning distance has opened up between Marxist and non-Marxist schools of interpretation. In this situation whereby two camps are mutually ignorant of one another, it is certainly suggestive that the liberal British theoretician of fascism should put himself forward to play the role of a ‘mediator’, even if he faces the danger of significant criticism from (...)
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  3.  3
    Bernd Warlich (1979). Salaried Employees Between Fascism and Democracy. The Political and Social History of Salaried Employees, USA 1890–1940, with International Comparisons. [REVIEW] Philosophy and History 12 (1):94-96.
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  4.  2
    Michel De Dobbeleer (forthcoming). Exorcisme Voor Gevorderden: Vladimir Tismaneanu, The Devil in History: Communism, Fascism, and Some Lessons of the Twentieth Century. Nexus: Leestafel.
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  5.  4
    Frances Flanagan (2008). Time, History, and Fascism in Bertolucci's Films. The European Legacy 4 (1):89-98.
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  6.  1
    R. J. B. Bosworth (1999). Fascism After the End of History: An Introduction. The European Legacy 4 (1):1-7.
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  7. R. Bosworth (2000). A History of Fascism 1914-1945. By Stanley G. Payne. The European Legacy 5 (3):443-443.
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  8. Gerd Koenen (1999). Causal Nexus? Toward a Real History of Anti-Fascism and Anti-Bolshevism. Telos: Critical Theory of the Contemporary 1999 (114):49-66.
    The question of whether there was a “causal nexus” between Bolshevism in the Soviet Union and National Socialism in Germany is far older than the Historikerstreit. Ernst Nolte's controversial thesis implied that the formation of the Nazis as a party (NSDAP) and a movement, and their subsequent rise to power were hardly conceivable without the German bourgeoisie's basic fear of Bolshevism; the Nazis' exterminatory anti-Semitism was only a sort of response to, and the interpretive reversal of, the looming expectation of (...)
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  9. William Montgomery Mcgovern & Edward Mcchesney Sait (1946). From Luther to Hitler the History of Fascist-Nazi Political Philosophy. George G. Harrap & Co., Ltd.
     
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  10. Ellis Washington (2015). The Progressive Revolution: History of Liberal Fascism Through the Ages, Vol. Iii: 2010–11 Writings. Upa.
    The Progressive Revolution Volume III continues the historical and literary series systematically chronicling both the historical significance and political deconstruction that the Progressive Revolution or the Progressive Age has perpetrated against Western Civilization and American society even to this day.
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  11. Ellis Washington (2015). The Progressive Revolution: History of Liberal Fascism Through the Ages, Vol. Iv: 2012–13 Writings. Upa.
    The Progressive Revolution Volume IV continues this historical and literary series by systematically chronicling both the historical significance and political deconstruction that the Progressive Revolution or the Progressive Age has perpetrated against Western Civilization and American society.
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  12.  6
    Mark Antliff (2007). Avant-Garde Fascism: The Mobilization of Myth, Art, and Culture in France, 1909-1939. Duke University Press.
    Fascism, modernism and modernity -- The Jew as anti-artist : Georges Sorel and the aesthetics of the anti- Enlightenment -- La Cité française : Georges Valois, Le Corbusier and fascist theories of urbanism -- Machine primitives : Philippe Lamour and the fascist cult of youth -- Classical violence : Thierry Maulnier and the legacy of the Cercle Proudhon.
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  13. David E. Ingersoll (2009). The Philosophic Roots of Modern Ideology: Liberalism, Conservatism, Marxism, Fascism, Nazism, Islamism. Sloan Pub..
  14.  2
    Rik Peters (2010). Italian Legacies1. History and Theory 49 (1):115-129.
    This paper discusses David Roberts's latest book in which he seeks to throw some light on urgent postmodern historiographical issues from the angle of Italian historicism, led by Benedetto Croce and Giovanni Gentile . Focusing on the relationship between theory and practice, Roberts argues that there was a close relationship between Italian historicism and fascism. On the basis of the principle that “reality is nothing but history”, both Croce and Gentile sought to develop a philosophy that connects historical (...)
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  15.  24
    Herbert Marcuse (1998). Technology, War, and Fascism. Routledge.
    Acclaimed throughout the world as a philosopher of liberation and revolution, Herbert Marcuse is one of the most influential thinkers of the twentieth century. His penetrating critiques of the ways modern technology produces forms of society and culture with oppressive modes of social control indicate his enduring significance in the contemporary moment. This collection of unpublished or uncollected essays, unfinished manuscripts, and correspondence between 1942 and 1951, provides Marcuse's exemplary attempts to link theory with practice, and develops ideas that can (...)
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  16.  8
    Rik Peters (2006). 6. Actes de Présence: Presence in Fascist Political Culture. History and Theory 45 (3):362–374.
    In order to discuss the notion of presence, I explore Fascist Italy as an example of a presence-based culture. In the first part of this paper, I focus on the doctrines of "the philosopher of fascism," Giovanni Gentile , in order to show that his programme of cultural awakening revolves around the notion of the "presentification of the past." This notion formed the basis of Gentile's dialectic of the act of thought, which is the kernel of his actual idealism, (...)
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  17.  16
    Claudio Fogu (2003). Actualism and the Fascist Historic Imaginary. History and Theory 42 (2):196–221.
    This essay argues that, just like liberalism and communism, fascist ideology was based on a specific philosophy of history articulated by Giovanni Gentile in the aftermath of World War I. Gentile’s actualist notion that history “belongs to the present” articulated an immanent vision of the relationship between historical agency, representation, and consciousness against all transcendental conceptions of history. I define this vision as historic because it translated the popular notion of historic eventfulness into the idea of the (...)
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  18.  6
    Markus Daechsel (2006). Scientism and its Discontents: The Indo-Muslim “Fascism” of Inayatullah Khan Al-Mashriqi. Modern Intellectual History 3 (3):443-472.
    This essay offers a detailed reconstruction of the thought of Inayatullah Khan al-Mashriqi, a camp-follower of fascism in inter-war India who sought to reformulate Islam as a according to the precepts of Darwinian evolutionism. Mashriqi has so far been neglected because his political impact was only short-term and did not contribute to the larger story of decolonization in India and Pakistan. But far from being marginal, Mashriqi's philosophical ruminations actually provide a window for a much-needed re-evaluation of the meaning (...)
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  19.  3
    Erik Grimmer‐Solem (2012). National Identity in the Vanquished State: German and Japanese Postwar Historiography From a Transnational Perspective. History and Theory 51 (2):280-291.
    The defeat of Germany and Japan in 1945 required historians in both countries to reevaluate the past to make sense of national catastrophe. Sebastian Conrad's The Quest for the Lost Nation analyzes this process comparatively in the context of allied military occupation and the Cold War to reveal how historians in both countries coped with a discredited national history and gradually salvaged a national identity. He pays special attention to the role of social, discursive, and transnational contexts that shaped (...)
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  20.  2
    R. J. B. Bosworth (1999). Explaining "Auschwitz" After the End of History: The Case of Italy. History and Theory 38 (1):84–99.
    Everywhere the 1990s have been characterized by an odd mixture of ideological triumphalism-Fukuyama's "end of history" being only the crassest example-and of ideological uncertainty-can there be, should there be, a "third way"? For all its pretensions to universality, the "New World Order" has never lost a fragility in appearance. Students of historiography can scarcely be surprised to learn that an uneasiness over the present and future has in turn frequently entailed uncertainty about the past and particularly about those parts (...)
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  21. Hervé A. Cavallera (2008). L'immagine Del Fascismo in Giovanni Gentile. Pensa Multimedia.
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  22. Adrian Kuzminski (1986). Archetypes and Paradigms: History, Politics, and Persons. History and Theory 25 (3):225-247.
    The Left is scientific, rational, paradigmatic; its concern is with the networks of relationships within which all things are located and through which all things have their significance. The Right is aesthetic, emotional. It attempts to understand in terms of some concrete specific, an archetype. Hybrids of these two, such as Christianity, Communism, and Fascism, mix paradigm and archetype and are dangerous. With the reification of form and idolatry of image, inhuman criteria of reality are automatically set up and (...)
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  23.  96
    L. Pellicani (2012). Fascism, Capitalism, Modernity. European Journal of Political Theory 11 (4):394-409.
    In this article I respond to the important questions raised by Roger Griffin and David D. Roberts by asserting the following points. First, that there is no justification to the position that the historical function of fascism was to establish the political hegemony of finance capital, as Marxist-Leninist scholars have maintained without providing a shred of evidence in support of their position. On the contrary, fascism was an epochal phenomenon which occured on several continents and had features which (...)
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  24.  82
    Christopher Grau (2010). American History X, Cinematic Manipulation, and Moral Conversion. Midwest Studies in Philosophy 34 (1):52-76.
    American History X (hereafter AHX) has been accused by numerous critics of a morally dangerous cinematic seduction: using stylish cinematography, editing, and sound, the film manipulates the viewer through glamorizing an immoral and hate-filled neo-nazi protagonist. In addition, there’s the disturbing fact that the film seems to accomplish this manipulation through methods commonly grouped under the category of “fascist aesthetics.” More specifically, AHX promotes its neo-nazi hero through the use of several filmic techniques made famous by Nazi propagandist Leni (...)
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  25. A. James Gregor (2006). Mussolini's Intellectuals: Fascist Social and Political Thought. Princeton University Press.
    Fascism has traditionally been characterized as irrational and anti-intellectual, finding expression exclusively as a cluster of myths, emotions, instincts, and hatreds. This intellectual history of Italian Fascism--the product of four decades of work by one of the leading experts on the subject in the English-speaking world--provides an alternative account. A. James Gregor argues that Italian Fascism may have been a flawed system of belief, but it was neither more nor less irrational than other revolutionary ideologies of (...)
     
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  26.  19
    Peter Loptson (2007). Re-Examining the 'End of History' Idea and World History Since Hegel. The Proceedings of the Twenty-First World Congress of Philosophy 12:175-182.
    This paper offers an analysis of central features of modern world history which suggest a confirmation, and extension, of something resembling Fukuyama's Kojeve-Hegel *end of history' thesis. As is well known, Kojeve interpreted Hegel as having argued that in a meaningful sense history, as struggle and endeavour to achieve workable stasis in the mutual relations of selves and state-society collectivities, literally came to an end with Napoleon's 1806 victory at the battle of Jena. That victory led to (...)
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  27.  2
    Paolo Favero (2010). Italians, the “Good People”: Reflections on National Self-Representation in Contemporary Italian Debates on Xenophobia and War. Outlines. Critical Practice Studies 12 (2):138-153.
    Normal 0 0 1 91 520 .. 4 1 638 11.1280 0 14 0 0 Moving among historical material and contemporary debates on xenophobia and war, this paper is an exploration of the self-representation “ Italiani Brava Gente ”, an image claiming the intrinsic goodness of the Italian people. Originated during the first Italian colonial enterprises, it has been used also for overcoming the horrors of Fascism and is evoked in contemporary Italy too for justifying traumatic and violent events. (...)
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  28. Nils Gilje & Gunnar Skirbekk (2013). A History of Western Thought: From Ancient Greece to the Twentieth Century. Routledge.
    This is a comprehensive introduction to the history of Western Philosophy from the Pre-Socratics to Twentieth Century thought. In addition to all the key figures, the book covers figures whose contributions have so far been overlooked, such as Vico, Montesquieu, Durkheim and Weber. Along with in-depth discussion of the philosophical movements, Skirbekk and Gilje also discuss the natural sciences, the establishment of the Humanities, Socialism and Fascism, Psychoanalysis, and the rise of the social sciences. _History of Western Thought_ (...)
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  29. Seiji M. Lippit (ed.) (2011). History and Repetition. Cup.
    Kojin Karatani wrote the essays in _History and Repetition_ during a time of radical historical change, triggered by the collapse of the Cold War and the death of the Showa emperor in 1989. Reading Karl Marx in an original way, Karatani developed a theory of history based on the repetitive cycle of crises attending the expansion and transformation of capital. His work led to a rigorous analysis of political, economic, and literary forms of representation that recast historical events as (...)
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  30. R. Peters (2014). The Actuality of Gentile's Philosophy of History. Collingwood and British Idealism Studies 20 (1-2):167-203.
    This essay reconstructs Gentile's conception of history as the product of the eternal act of thinking. Peters charts the development of this distinctive position, presenting it as the product of a sustained attempt to unite past and present, fact and value, thought and action within a single theory. He argues that, despite a number of weaknesses that Gentile neglected to consider and the regrettable, dubious extremes to which he extended his theory in the Fascist period, it deserves greater attention (...)
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  31.  18
    Mark J. Sedgwick (2004). Against the Modern World: Traditionalism and the Secret Intellectual History of the Twentieth Century. Oxford University Press.
    Against the Modern World is the first history of Traditionalism, an important yet surprisingly little-known twentieth-century anti-modern movement. Comprising a number of often secret but sometimes very influential religious groups in the West and in the Islamic world, it affected mainstream and radical politics in Europe and the development of the field of religious studies in the United States, touching the lives of many individuals. French writer Rene Guenon rejected modernity as a dark age and sought to reconstruct the (...)
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  32. Wilhelm Büttemeyer (2009). Ernesto Grassi: Humanismus Zwischen Faschismus Und Nationalsozialismus. Alber.
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  33.  11
    Charles Burdett (2003). Italian Fascism and Utopia. History of the Human Sciences 16 (1):93-108.
    Considering a number of recent works on the ideology and culture of Fascism, the article explores how the concept of utopia, as formulated by different thinkers, can prove useful in attempting to unlock some of the mechanisms through which Fascism sought to manipulate the imagination and the aspirations of Italians. It focuses on the written accounts of writers and journalists who reported on the supposed achievements of the regime both in Italy and in the newly established colonies. It (...)
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  34.  2
    Alberto Spektorowski (1996). The Making of an Argentine Fascist. Leopoldo Lugones: From Revolutionary Left to Radical Nationalism. History of Political Thought 17 (1):79-108.
    This analysis seeks to contribute to the understanding of the development of fascism by studying the ideological left-to-right evolution of an intellectual from a peripheral country. I suggest that this intellectual evolution proves the universality of the ideological developments that preceded fascism, and sheds new light on the ideological interaction between fascism as a European political culture and local nationalist uprisings against liberal democracy and dependence on foreign financial power.
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  35.  6
    Walter L. Adamson (1980). Gramsci's Interpretation of Fascism. Journal of the History of Ideas 41 (4):615-633.
    Gramsci, An italian marxist intellectual politically active when fascism rose and later imprisoned by mussolini, Offers a sensitive and non-Stereotyped communist interpretation of fascism. He rejected the crude "fascism as last stage of capitalism thesis," the view that it was merely the "agent of the big bourgeoisie" and even the view that it reflected a particular set of class interests. He recognized that it was not merely reactionary, That it had complex internal divisions, That it exemplified the (...)
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  36.  4
    J. Femia (2004). Machiavelli and Italian Fascism. History of Political Thought 25 (1):1-15.
    The paper challenges the fashionable interpretation of Machiavelli as an idealistic champion of liberty and self-governance, and tries to demonstrate -- through textual analysis -- that the ideology of Italian fascism is permeated by Machiavellian themes and principles. Although this convergence is generally ignored in the scholarly literature on fascism and was rarely acknowledged by Mussolini or Gentile themselves, it is evident in their hostility to metaphysical abstractions, their contempt for the idea of moral progress, their indifference to (...)
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  37.  6
    James Martin (2007). Piero Gobetti and the Rhetoric of Liberal Anti-Fascism. History of the Human Sciences 20 (4):107-127.
    This article examines the anti-fascist rhetoric of the self-proclaimed `revolutionary liberal', Piero Gobetti, in Italy in the early 1920s. Gobetti is interesting from a rhetorical perspective for two reasons: first, for his efforts to redefine liberalism as an emancipatory ethic of struggle that extended to the revolutionary worker's movement; and second, for his rejection of fascism as essentially continuous with the anti-conflictual tendencies of the liberal parliamentary regime. An exemplary `ideological innovator', Gobetti's `paradiastolic' redescription of liberalism and his metaphorical (...)
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  38.  1
    Howard Williams (1989). Nietzsche and Fascism. History of European Ideas 11 (1-6):893-899.
    There is an affinity between the politics that might be derived from Nietzsche's philosophy and the politics of fascism. Nietzsche favours elitism, he is not wholly averse to the use of cruelty as a means of achieving political ends, he is prepared to break decisively with the past and recommends an anti-Christian ethos. Those things in Nietzsche's philosophy which appear to denote the arbitrariness of civilisation might be picked on by a person of a fascist disposition. What they arguably (...)
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  39.  3
    Dan Stone (2011). The Uses and Abuses of 'Secular Religion': Jules Monnerot's Path From Communism to Fascism. History of European Ideas 37 (4):466-474.
    From starting his intellectual career as a surrealist, communist and co-founder of the Collège de Sociologie in 1937, Jules Monnerot (1911?95) ended it as a candidate for the Front National in 1989.In this article I offer an explanation for the unexpected trajectory of this thinker whose work is little known in the English-speaking world. Without overlooking the idea that the infamous College encouraged such tendencies, I argue that the notion of ?secular religion?, as Monnerot developed it in his Sociology of (...)
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  40. Julia Borossa & Ivan Ward (eds.) (2009). Psychoanalysis, Fascism, and Fundamentalism. Edinburgh University Press.
  41.  16
    Isaiah Berlin (1990/2003). The Crooked Timber of Humanity: Chapters in the History of Ideas. Pimlico.
    "Out of the crooked timber of humanity, no straight thing was ever made."--Immanuel Kant Isaiah Berlin was one of the most important philosophers of the twentieth century--an activist of the intellect who marshaled vast erudition and eloquence in defense of the endangered values of individual liberty and moral and political pluralism. In the Crooked Timber of Humanity he exposes the links between the ideas of the past and the social and political cataclysms of our present century: between the Platonic belief (...)
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  42. Dick Pels (1993). The Dark Side of Socialism Hendrik de Man and the Fascist Temptation. History of the Human Sciences 6 (2):75-95.
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  43.  14
    Maurice A. Finocchiaro (1988). Gramsci and the History of Dialectical Thought. Cambridge University Press.
    This is an interpretative and evaluative study of the thought of Antonio Gramsci, the founding father of the Italian Communist Party who died in 1937 after ten years of imprisonment in Fascist jails. It proceeds by a rigorous textual analysis of his Prison Notebooks, the scattered notes he wrote during his incarceration. Professor Finocchiaro explores the nature of Gramsci's dialectical thinking, in order to show in what ways Gramsci was and was not a Marxist, as well as to illustrate correspondences (...)
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  44.  7
    Milan Hauner (1980). Fascism in Austria. From Schönerer to Hitler. Philosophy and History 13 (2):194-195.
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  45.  3
    Konrad Fuchs (1981). The Nazis. Analyses of Fascist Movements. Philosophy and History 14 (2):197-197.
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  46.  6
    Michael Salewski (1989). The 'Archangel Michael' Legion in Roumania. Social Movement and Political Organization. A Study on the Problem of International Fascism. Philosophy and History 22 (2):185-186.
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  47. C. Tarlton (1998). Rehabilitating Hobbes: Obligation, Anti-Fascism and the Myth of a ‘Taylor Thesis’. History of Political Thought 19 (3):407-438.
    A.E. Taylor's 1938 essay, ‘The Ethical Doctrine of Hobbes’, was widely and for a long time thought to provide the basis of a deontological interpretation of Hobbes that was so distinctive and compelling that it came to constitute the basis of a ‘Taylor thesis’, an analytical construct long prominent in Hobbes Studies. But, the ‘Taylor thesis’ was a myth. First, Taylor's essay of 1938 were, in reality thin, and not well-argued; neither did they stimulate any contemporary response at all from (...)
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  48.  5
    Elena Agarossi (1998). The End of Fascism in Perspective. Telos: Critical Theory of the Contemporary 1998 (111):189-191.
    The first volume of Renzo De Felice's biography of Mussolini appeared in 1965. Now, after 30 years, the eighth and last volume finally appears, unfinished because of the author's death. The narrative stops in mid-1944, but the first four chapters, which had been completed with an appendix by De Felice himself and have been published by his friends and colaborators, Emilio Gentile, Giorgio Goglia and Mario Missori, constitute the first non-partisan history of the beginning of the resistence movement and (...)
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  49.  5
    Walter L. Adamson (1993). Avant-Garde Political Rhetorics: Prewar Culture in Florence as a Source of Postwar Fascism. History of European Ideas 16 (4-6):753-757.
  50.  5
    Herbert Wallace Schneider (1973). Universal Fascism; The Theory and Practice of the Fascist International, 1928-1936. Journal of the History of Philosophy 11 (4):565-567.
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