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Liberal Fascism: The Secret History of the American Left, From Mussolini to the Politics of Meaning Hardcover – January 8, 2008
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“Fascists,” “Brownshirts,” “jackbooted stormtroopers”—such are the insults typically hurled at conservatives by their liberal opponents. Calling someone a fascist is the fastest way to shut them up, defining their views as beyond the political pale. But who are the real fascists in our midst?
Liberal Fascism offers a startling new perspective on the theories and practices that define fascist politics. Replacing conveniently manufactured myths with surprising and enlightening research, Jonah Goldberg reminds us that the original fascists were really on the left, and that liberals from Woodrow Wilson to FDR to Hillary Clinton have advocated policies and principles remarkably similar to those of Hitler's National Socialism and Mussolini's Fascism.
Contrary to what most people think, the Nazis were ardent socialists (hence the term “National socialism”). They believed in free health care and guaranteed jobs. They confiscated inherited wealth and spent vast sums on public education. They purged the church from public policy, promoted a new form of pagan spirituality, and inserted the authority of the state into every nook and cranny of daily life. The Nazis declared war on smoking, supported abortion, euthanasia, and gun control. They loathed the free market, provided generous pensions for the elderly, and maintained a strict racial quota system in their universities—where campus speech codes were all the rage. The Nazis led the world in organic farming and alternative medicine. Hitler was a strict vegetarian, and Himmler was an animal rights activist.
Do these striking parallels mean that today’s liberals are genocidal maniacs, intent on conquering the world and imposing a new racial order? Not at all. Yet it is hard to deny that modern progressivism and classical fascism shared the same intellectual roots. We often forget, for example, that Mussolini and Hitler had many admirers in the United States. W.E.B. Du Bois was inspired by Hitler's Germany, and Irving Berlin praised Mussolini in song. Many fascist tenets were espoused by American progressives like John Dewey and Woodrow Wilson, and FDR incorporated fascist policies in the New Deal.
Fascism was an international movement that appeared in different forms in different countries, depending on the vagaries of national culture and temperament. In Germany, fascism appeared as genocidal racist nationalism. In America, it took a “friendlier,” more liberal form. The modern heirs of this “friendly fascist” tradition include the New York Times, the Democratic Party, the Ivy League professoriate, and the liberals of Hollywood. The quintessential Liberal Fascist isn't an SS storm trooper; it is a female grade school teacher with an education degree from Brown or Swarthmore.
These assertions may sound strange to modern ears, but that is because we have forgotten what fascism is. In this angry, funny, smart, contentious book, Jonah Goldberg turns our preconceptions inside out and shows us the true meaning of Liberal Fascism.
From Publishers Weekly
Copyright © Reed Business Information, a division of Reed Elsevier Inc. All rights reserved.
Review
“Well-researched, seriously argued, and funny.” —Publishers Weekly“Bold and witty… [Goldberg] makes a persuasive case that fascism was from the beginning a movement of the left.” —New York Post“Jonah Goldberg is the first historian to detail the havoc this spin of all spins has played upon Western thought for the past seventy-five years, very much including the present moment.” —Tom Wolfe
About the Author
JONAH GOLDBERG is a columnist for the Los Angeles Times and contributing editor to National Review. A USA Today contributor and former columnist for the Times of London, he has also written for The New Yorker, Commentary, the Wall Street Journal, and many other publications. He lives in Washington, D.C.
From The Washington Post
Reviewed by Michael Mann
National Review editor Jonah Goldberg says he is fed up with liberals calling him a fascist. Who can blame him? Hurling the calumny "fascist!" at American conservatives is not fair. But Goldberg's response is no better. He lobs the f-word back at liberals, though after each of his many attacks he is at pains to say that they are not "evil" fascists, they just share a family resemblance. It's family because American liberals are descendants of the early 20th-century Progressives, who in turn shared intellectual roots with fascists. He adds that both fascists and liberals seek to use the state to solve the problems of modern society.
Scholars would support Goldberg in certain respects. He is correct that many fascists, including Mussolini (but not Hitler) started as socialists -- though almost none started as liberals, who stood for representative government and mild reformism. Moreover, fascism's combination of nationalism, statism, discipline and a promise to "transcend" class conflict was initially popular in many countries. Though fascism was always less popular in democracies such as the United States, some American intellectuals did flirt with its ideas. Goldberg quotes progressives and liberals who did, but he does not quote the conservatives who also did. He is right to note that fascist party programs contained active social welfare policies to be implemented through a corporatist state, so there were indeed overlaps with Progressives and with New Dealers. But so, too, were there overlaps with the world's Social Democrats and Christian Democrats, as well as with the British Conservative Party from Harold Macmillan in the 1930s to Prime Minister Ted Heath in the 1970s, and even with the Eisenhower and Nixon administrations. Are they all to earn the f-word?
The only thing these links prove is that fascism contained elements that were in the mainstream of 20th-century politics. Following Goldberg's logic, I could rewrite this book and berate American liberals not for being closet fascists but for being closet conservatives or closet Christian Democrats. But that would puzzle Americans, not shock them. Shock, it seems, sells books.
What really distinguished fascists from other mainstream movements of the time were proud, "principled" -- as they saw it -- violence and authoritarianism. Fascists took their model of governance from their experience as soldiers and officers in World War I. They believed that disciplined violence, military comradeship and obedience to leaders could solve society's problems. Goldberg finds similarities between fascism's so-called "third way" -- neither capitalism nor socialism -- and liberals who use the same phrase today to signify an attempt to compromise between business and labor. But there is a fundamental difference. The fascist solution was not brokered compromise but forcibly knocking heads together. Italian fascists formed a paramilitary, not a political, party. The Nazis did have a separate party, but alongside two paramilitaries, the SA and the SS, whose first mission was to attack and, if necessary, to kill socialists, communists and liberals. In reality, the fascists knocked labor's head, not capital's. The Nazis practiced on the left for their later killing of Jews, gypsies and others. And all fascists proudly proclaimed the "leadership principle," hailing dictatorship and totalitarianism.
It is hard to find American counterparts, especially among liberals. Father Coughlin and Huey Long (discussed by Goldberg) were tempted by a proto-fascist authoritarian populism in the 1930s. Some white Southerners (not discussed) embraced violence and authoritarianism, as did the Weathermen and the Black Panthers (discussed) and rightist militias (not discussed). Neocons (not discussed) today endorse militarism. Liberals have rarely supported violence, militarism or authoritarianism, because they are doves and wimps -- or at least that is what both conservatives and socialists usually say. To assert that the Social Security Act or Medicare shows a leaning toward totalitarianism is ridiculous. The United States, along with the rest of the Anglo-Saxon and Northwestern European world, has been protected from significant fascist influences by the shared commitment of liberals, conservatives and social democrats to democracy. Fascism is not an American, British, Dutch, Scandinavian, Canadian, Australian or New Zealand vice. It only spread significantly in one-half of Europe, with some lesser influence in China, Japan, South America and South Africa. Today it is alive in very few places.
A few of Goldberg's assaults make some minimal sense; others are baffling. He culminates with an attack on Hillary Clinton. He quotes from a 1993 college commencement address of hers: "We need a new politics of meaning. We need a new ethos of individual responsibility and caring. We need a new definition of civil society which answers the unanswerable questions posed by both the market forces and the governmental ones, as to how we can have a society that fills us up again and makes us feel that we are part of something bigger than ourselves." Such vacuous politician-speak could come from any centrist, whether Republican or Democrat. But Goldberg bizarrely says it embodies "the most thoroughly totalitarian conception of politics offered by a leading American political figure in the last half century." Is he serious? He then quotes briefly from her book It Takes A Village. "The village," she wrote, "can no longer be defined as a place on the map, or a list of people or organizations, but its essence remains the same: it is the network of values and relationships that support and affect our lives." One may question whether that is a profound definition or a banal one, but does it deserve Goldberg's comment that here "the concept of civil society is grotesquely deformed"? Whatever Sen. Clinton's weaknesses, she is neither a totalitarian nor an enemy of civil society.
In an apparent attempt at balance, Goldberg indulges in very mild and brief criticism of conservatives who are tempted by compassionate (i.e., social) conservatism, though here he uniquely refrains from using the f-word. In the book's final pages, he reveals his neo-liberalism (though he does not use the term). Since neo-liberalism, with its insistence on unfettered global trade and minimal government regulation of economic and social life, merely restates 19th-century laissez-faire, it is in fact the only contemporary political philosophy that significantly pre-dates both socialism and fascism. Unlike modern liberalism or modern conservatism, it shares not even a remote family resemblance with them. That is the only sense I can make of his overall argument.
But a final word of advice. If you want to denigrate the Democrats' health care plans or Al Gore's environmental activism, try the word "socialism." That is tried and tested American abuse. "Fascism" will merely baffle Americans -- and rightly so.
Copyright 2008, The Washington Post. All Rights Reserved.
Excerpt. © Reprinted by permission. All rights reserved.
Mussolini:
The Father of Fascism
You’re the top!
You’re the Great Houdini!
You’re the top!
You are Mussolini!
—An early version of the Cole Porter song “You’re the Top” (1)
IF YOU WENT solely by what you read in the New York Times or the New York Review of Books, or what you learned from Hollywood, you could be forgiven for thinking that Benito Mussolini came to power around the same time as Adolf Hitler—or even a little bit later—and that Italian Fascism was merely a tardy, watered–down version of Nazism. Germany passed its hateful race policies—the Nuremberg Laws—in 1935, and Mussolini’s Italy followed suit in 1938. German Jews were rounded up in 1942, and Jews in Italy were rounded up in 1943. A few writers will casually mention, in parenthetical asides, that until Italy passed its race laws there were actually Jews serving in the Italian government and the Fascist Party. And on occasion you’ll notice a nod to historical accuracy indicating that the Jews were rounded up only after the Nazis had invaded northern Italy and created a puppet government in Salo. But such inconvenient facts are usually skipped over as quickly as possible. More likely, your understanding of these issues comes from such sources as the Oscar–winning film Life Is Beautiful, (2) which can be summarized as follows: Fascism arrived in Italy and, a few months later, so did the Nazis, who carted off the Jews. As for Mussolini, he was a bombastic, goofy–looking, but highly effective dictator who made the trains run on time.
All of this amounts to playing the movie backward. By the time Italy reluctantly passed its shameful race laws—which it never enforced with even a fraction of the barbarity shown by the Nazis—over 75 percent of Italian Fascism’s reign had already transpired. A full sixteen years elapsed between the March on Rome and the passage of Italy's race laws. To start with the Jews when talking about Mussolini is like starting with FDR’s internment of the Japanese: it leaves a lot of the story on the cutting room floor. Throughout the 1920s and well into the 1930s, fascism meant something very different from Auschwitz and Nuremberg. Before Hitler, in fact, it never occurred to anyone that fascism had anything to do with anti–Semitism. Indeed, Mussolini was supported not only by the chief rabbi of Rome but by a substantial portion of the Italian Jewish community (and the world Jewish community). Moreover, Jews were overrepresented in the Italian Fascist movement from its founding in 1919 until they were kicked out in 1938.
Race did help turn the tables of American public opinion on Fascism. But it had nothing to do with the Jews. When Mussolini invaded Ethiopia, Americans finally started to turn on him. In 1934 the hit Cole Porter song “You’re the Top” engendered nary a word of controversy over the line “You are Mussolini!” When Mussolini invaded that poor but noble African kingdom the following year, it irrevocably marred his image, and Americans decided they had had enough of his act. It was the first war of conquest by a Western European nation in over a decade, and Americans were distinctly unamused, particularly liberals and blacks. Still, it was a slow process. The Chicago Tribune initially supported the invasion, as did reporters like Herbert Matthews. Others claimed it would be hypocritical to condemn it. The New Republic—then in the thick of its pro–Soviet phase—believed it would be “naive” to blame Mussolini when the real culprit was international capitalism. And more than a few prominent Americans continued to support him, although quietly. The poet Wallace Stevens, for example, stayed pro–Fascist. “I am pro–Mussolini, personally,” he wrote to a friend. “The Italians,” he explained, “have as much right to take Ethiopia from the coons as the coons had to take it from the boa–constrictors.” (3) But over time, largely due to his subsequent alliance with Hitler, Mussolini’s image never recovered.
That's not to say he didn't have a good ride.
In 1923 the journalist Isaac F. Marcosson wrote admiringly in the New York Times that “Mussolini is a Latin [Teddy] Roosevelt who first acts and then inquires if it is legal. He has been of great service to Italy at home.” (4) The American Legion, which has been for nearly its entire history a great and generous American institution, was founded the same year as Mussolini’s takeover and, in its early years, drew inspiration from the Italian Fascist movement. “Do not forget,” the legion’s national commander declared that same year, “that the Fascisti are to Italy what the American Legion is to the United States.” (5)
In 1926 the American humorist Will Rogers visited Italy and interviewed Mussolini. He told the New York Times that Mussolini was “some Wop.” “I’m pretty high on that bird.” Rogers, whom the National Press Club had informally dubbed “Ambassador–at–Large of the United States,” wrote up the interview for the Saturday Evening Post. He concluded, “Dictator form of government is the greatest form of government: that is if you have the right Dictator.” (6) In 1927 the Literary Digest conducted an editorial survey asking the question: “Is there a dearth of great men?” The person named most often to refute the charge was Benito Mussolini—followed by Lenin, Edison, Marconi, and Orville Wright, with Henry Ford and George Bernard Shaw tying for sixth place. In 1928 the Saturday Evening Post glorified Mussolini even further, running an eight–part autobiography written by Il Duce himself. The series was gussied up into a book that gained one of the biggest advances ever given by an American publisher.
And why shouldn’t the average American think Mussolini was anything but a great man? Winston Churchill had dubbed him the world’s greatest living lawgiver. Sigmund Freud sent Mussolini a copy of a book he co–wrote with Albert Einstein, inscribed, “To Benito Mussolini, from an old man who greets in the Ruler, the Hero of Culture.” The opera titans Giacomo Puccini and Arturo Toscanini were both pioneering Fascist acolytes of Mussolini. Toscanini was an early member of the Milan circle of Fascists, which conferred an aura of seniority not unlike being a member of the Nazi Party in the days of the Beer Hall Putsch. Toscanini ran for the Italian parliament on a Fascist ticket in 1919 and didn’t repudiate Fascism until twelve years later. (7)
Mussolini was a particular hero to the muckrakers—those progressive liberal journalists who famously looked out for the little guy. When Ida Tarbell, the famed reporter whose work helped break up Standard Oil, was sent to Italy in 1926 by McCall’s to write a series on the Fascist nation, the U.S. State Department feared that this “pretty red radical” would write nothing but “violent anti–Mussolini articles.” Their fears were misplaced. Tarbell was wooed by the man she called “a despot with a dimple,” praising his progressive attitude toward labor. Similarly smitten was Lincoln Steffens, another famous muckraker, who is today perhaps dimly remembered for being the man who returned from the Soviet Union declaring, “I have been over into the future, and it works.” Shortly after that declaration, he made another about Mussolini: God had “formed Mussolini out of the rib of Italy.” As we’ll see, Steffens saw no contradiction between his fondness for Fascism and his admiration of the Soviet Union. Even Samuel McClure, the founder of McClure’s Magazine, the home of so much famous muckraking, championed Fascism after visiting Italy. He hailed it as “a great step forward and the first new ideal in government since the founding of the American Republic.” (8)
Meanwhile, almost all of Italy’s most famous and admired young intellectuals and artists were Fascists or Fascist sympathizers (the most notable exception was the literary critic Benedetto Croce). Giovanni Papini, the “magical pragmatist” so admired by William James, was deeply involved in the various intellectual movements that created Fascism. Papini’s Life of Christ—a turbulent, almost hysterical tour de force chronicling his acceptance of Christianity—caused a sensation in the United States in the early 1920s. Giuseppe Prezzolini, a frequent contributor to the New Republic who would one day become a respected professor at Columbia University, was one of Fascism’s earliest literary and ideological architects. F. T. Marinetti, the founder of the Futurist movement—which in America was seen as an artistic companion to Cubism and Expressionism—was instrumental in making Italian Fascism the world's first successful “youth movement.” America's education establishment was keenly interested in Italy’s “breakthroughs” under the famed “schoolmaster” Benito Mussolini, who, after all, had once been a teacher.
Perhaps no elite institution in America was more accommodating to Fascism than Columbia University. In 1926 it established Casa Italiana, a center for the study of Italian culture and a lecture venue for prominent Italian scholars. It was Fascism’s “veritable home in America” and a “schoolhouse for budding Fascist ideologues,” according to John Patrick Diggins. Mussolini himself had contributed some ornate Baroque furniture to Casa Italiana and had sent Columbia’s president, Nicholas Murray Butler, a signed photo thanking him for his “most valuable contribution” to the promotion of understanding between Fascist Italy and the United States. (9) Butler himself was not an advocate of fascism for America, but he did believe it was in the best interests of the Italian people and that it had been a very real success, well worth studying. This subtle distinction—fascism is good for Italians, but maybe not for America—was held by a vast array of prominent liberal intellectuals in much the same way some liberals defend Castro’s communist “experiment.”
While academics debated the finer points of Mussolini’s corporatist state, mainstream America’s interest in Mussolini far outstripped that of any other international figure in the 1920s. From 1925 to 1928 there were more than a hundred articles written on Mussolini in American publications and only fifteen on Stalin. (10) For more than a decade the New York Times’s foreign correspondent Anne O’Hare McCormick painted a glowing picture of Mussolini that made the Times’s later fawning over Stalin seem almost critical. The New York Tribune was vexed to answer the question: Was Mussolini Garibaldi or Caesar? Meanwhile, James A. Farrell, the head of U.S. Steel, dubbed the Italian dictator “the greatest living man” in the world.
Hollywood moguls, noting his obvious theatrical gifts, hoped to make Mussolini a star of the big screen, and he appeared in The Eternal City (1923), starring Lionel Barrymore. The film recounts the battles between communists and Fascists for control of Italy, and—mirabile dictu—Hollywood takes the side of the Fascists. “His deportment on the screen,” one reviewer proclaimed, “lends weight to the theory that this is just where he belongs.” (11) In 1933 Columbia Pictures released a “documentary” called Mussolini Speaks—supervised by Il Duce himself. Lowell Thomas—the legendary American journalist who had made Lawrence of Arabia famous—worked closely on the film and provided fawning commentary throughout. Mussolini was portrayed as a heroic strongman and national savior. When the crescendo builds before Mussolini gives a speech in Naples, Thomas declares breathlessly, “This is his supreme moment. He stands like a modern Caesar!” The film opened to record business at the RKO Palace in New York. Columbia took out an ad in Variety proclaiming the film a hit in giant block letters because “it appeals to all RED BLOODED AMERICANS” and “it might be the ANSWER TO AMERICA'S NEEDS.”
Fascism certainly had its critics in the 1920s and 1930s. Ernest Hemingway was skeptical of Mussolini almost from the start. Henry Miller disliked Fascism’s program but admired Mussolini’s will and strength. Some on the so–called Old Right, like the libertarian Albert J. Nock, saw Fascism as just another kind of statism. The nativist Ku Klux Klan—ironically, often called “American fascists” by liberals—tended to despise Mussolini and his American followers (mainly because they were immigrants). Interestingly, the hard left had almost nothing to say about Italian Fascism for most of its first decade. While liberals were split into various unstable factions, the American left remained largely oblivious to Fascism until the Great Depression. When the left did finally start attacking Mussolini in earnest—largely on orders from Moscow—they lumped him in essentially the same category as Franklin Roosevelt, the socialist Norman Thomas, and the progressive Robert La Follette. (12)
We’ll be revisiting how American liberals and leftists viewed Fascism in subsequent chapters. But first it seems worth asking, how was this possible? Given everything we’ve been taught about the evils of fascism, how is it that for more than a decade this country was in significant respects pro–fascist? Even more vexing, how is it—considering that most liberals and leftists believe they were put on this earth to oppose fascism with every breath—that many if not most American liberals either admired Mussolini and his project or simply didn’t care much about it one way or the other?
The answer resides in the fact that Fascism was born of a “fascist moment” in Western civilization, when a coalition of intellectuals going by various labels—progressive, communist, socialist, and so forth—believed the era of liberal democracy was drawing to a close. It was time for man to lay aside the anachronisms of natural law, traditional religion, constitutional liberty, capitalism, and the like and rise to the responsibility of remaking the world in his own image. God was long dead, and it was long overdue for men to take His place. Mussolini, a lifelong socialist intellectual, was a warrior in this crusade, and his Fascism—a doctrine he created from the same intellectual material Lenin and Trotsky had built their movements with—was a grand leap into the era of “experimentation” that would sweep aside old dogmas and usher in a new age. This was in every significant way a project of the left as we understand the term today, a fact understood by Mussolini, his admirers, and his detractors. Mussolini declared often that the nineteenth century was the century of liberalism and the twentieth century would be the “century of Fascism.” It is only by examining his life and legacy that we can see how right—and left—he was.
* * *
Benito Amilcare Andrea Mussolini was named after three revolutionary heroes. The name Benito—a Spanish name, as opposed to the Italian equivalent, Benedetto—was inspired by Benito Juárez, the Mexican revolutionary turned president who not only toppled the emperor Maximilian but had him executed. The other two names were inspired by now-forgotten heroes of anarchist–socialism, Amilcare Cipriani and Andrea Costa.
Mussolini’s father, Alessandro, was a blacksmith and ardent socialist with an anarchist bent who was a member of the First International along with Marx and Engels and served on the local socialist council. Alessandro’s “[h]eart and mind were always filled and pulsing with socialistic theories,” Mussolini recalled. “His intense sympathies mingled with [socialist] doctrines and causes. He discussed them in the evening with his friends and his eyes filled with light.” (13) On other nights Mussolini's father read him passages from Das Kapital. When villagers brought their horses to Alessandro’s shop to be shod, part of the price came in the form of listening to the blacksmith spout his socialist theories. Mussolini was a congenital rabble–rouser. At the age of ten, young Benito led a demonstration against his school for serving bad food. In high school he called himself a socialist, and at the age of eighteen, while working as a substitute teacher, he became the secretary of a socialist organization and began his career as a left–wing journalist.
- Print length496 pages
- LanguageEnglish
- PublisherDoubleday
- Publication dateJanuary 8, 2008
- Dimensions6.5 x 1.5 x 10 inches
- ISBN-100385511841
- ISBN-13978-0385511841
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- Publisher : Doubleday; 1st edition (January 8, 2008)
- Language : English
- Hardcover : 496 pages
- ISBN-10 : 0385511841
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JONAH GOLDBERG is the Asness Chair in Applied Liberty at the American Enterprise Institute and is a Senior Editor at National Review. A best-selling author, his nationally syndicated column appears regularly in over a hundred newspapers across the United States. He is also a weekly columnist for the Los Angeles Times, a member of the board of contributors to USA Today, a Fox News contributor, and a regular member of the “Fox News All-Stars” on “Special Report with Bret Baier.”
He was the founding editor of National Review Online. The Atlantic magazine has identified Goldberg as one of the top 50 political commentators in America. Among his awards, in 2011 he was named the Robert J. Novak Journalist of the Year at the Conservative Political Action Conference (CPAC). He has written on politics, media, and culture for a wide variety of leading publications and has appeared on numerous television and radio programs. He is the author of the forthcoming "Suicide of the West" (Crown Forum, 2018), as well as two New York Times bestsellers: “The Tyranny of Clichés” (Sentinel HC, 2012) and “Liberal Fascism” (Doubleday, 2008).
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It was inevitable that the review section for Goldberg's "Liberal Fascism" would degenerate into the Mother of all Flame Wars. The advance dislike for this book simmered for months, and now the floodgates for negative reviews are open. I'd advise all potential readers of this book to bear in mind how few of the negative reviews appear to reflect a reading of the book.
For those willing to give Goldberg the chance, he offers the following thesis: that the label fascist has its roots in the governing philosophies of Italy's National Fascist Party and Germany's National Socialist (Nazi) Party. He argues that there has been a false duality created between the Soviet Socialists of the USSR and the socialists united under the fascists in Italy and Germany. He argues that the totalitarian impulse, the philosophy of state control of decisions taking priority over individual freedoms, is the core uniting principle behind these movements, and he argues that the ongoing home of such statism is in what has come to be known as the "liberal" politics of the modern progressive movement. As you can imagine, that doesn't sit very well with the targets of his argument (hence the rain of 1-star reviews).
I'd encourage open minded readers of all backgrounds to read Goldberg's book and address his arguments. I find his conversational and somewhat informal style to be witty and readable. That said, longtime Goldberg fans should know that this is not a book-length "G-File" (the hip and irreverent column he wrote for National Review Online). This is a serious scholarly work, and it deserves to be read and judged as such. Goldberg is attempting to right a historical injustice. This book is not attempting, as many seem to think, to say that all liberals are closet Nazis, but rather that, contrary to popular misconception, it is not conservatism, but liberalism, that traces its roots to the fascists. In some ways it is a book-length extension of the question conservatives sometimes pose to liberals: "If you leave out the parts about killing all the Jews and invading Poland, what specifically about the Nazi political platform do you disagree with?" (That platform is handily provided in the appendix.) After Goldberg's book, this question is much harder to simply shrug off.
Still, one doesn't need nearly 600 citations just to allow conservatives to say "I'm rubber, you're glue" the next time they are called a fascist. Goldberg argues that our focus on the atrocities committed by fascists in Germany obscures the fact that the fascist drive is, to a degree, universal in modern politics. The heritage and institutions of America lead it to manifest itself in a different form here. Whether it is the smothering embrace of the "It Takes a Village" mommy state or, to a lesser degree, the big-government, "compassionate conservatism" of Bush, fascism in the U.S. is well-intention, "smiley face" fascism, but it still looks first to the state, last to the individual.
In the end, that's what I liked best about this book. Yes, it's great to have a 5-pound rebuttal to the next person who tries to use "fascist" as an epithet to end criticism of a liberal program. However, what comes through in the end is not so much Goldberg's hatred of fascism, but his love of liberty. Fascism in all its forms is the enemy of liberty, and recognizing it for what it is will always be a prerequisite for stopping it. Goldberg's "Liberal Fascism" clears away decades of obfuscation to allow that recognition in both the past and present day politics. Those who continue to fight for individual freedom will enjoy and appreciate this book.
This is an important work, tracing the intellectual development of the idea that the all-powerful people's State should always trump the individual and be in firm control of all aspects of the population's culture, education, defense or military expansion, information, health and economy, from its modern beginnings under Wilson to the currently epoused nanny state. One could go further back to the French Revolution or further to Thomas More, of course, but given the deplorable state of history knowledge in the US, this might well be counter-productive. Monarchies need not be considered as they are not states that derive their legitimacy from the people -- but rather from God and inheritance.
The most negative aspect of this book is its title, "Liberal Fascism." A careful reader will learn what is meant by the author, but the vast majority will simply see the juxtaposition of the two words, "Liberal" and "Fascism" and read into this anything their pre-conceived ideas suggest. Actually, the author meant to describe something like "Benevolent Fascism", "Soft Fascism", "Smiley-Face Fascism", or my favorite, "Fuzzy Fascism" (e.g. Fascism that will not hurt you.) The word "Liberal" is used to put a more moderate or liberal face on Fascism, something more appropriate to nanny-state fascism. If the reader misinterprets the title, then little rational discussion can ensue.
The strengths of the book are in its rediscovery of the truly disturbing policies of the Wilson administration in 1917 and 1918 whereby opponents of his administration and policies were brutally suppressed. One should review the repressive Alien and Sedition Act and the Espionage Acts that Wilson promulgated. Nor did he shrink from meddling in other countries' affairs and supporting leaders he favored. The reader is advised to study his backing of Carranza and his Vera Cruz expedition in Mexico. At any rate, the Progressive movement in the US really did bring many ideas into the mainstream of American political thought that were later used as cornerstones of fascist ideology.
The author traces the support of communist and fascist states by American progressives until World War II -- an historical fact that should not be denied today as an inconvenient truth.
He also argues succinctly that Fascism replaces a religion based on a supreme being (God) with a religion based on a supreme State. So does communism as a matter of fact. The new God becomes the will of the people as interpreted and enforced by the State's elite for the people's benefit. Hence the development of the nanny-state political philosophy is a direct descendent of Fascism and features many of its evils. Bill O'Reilly has coined the name "Secular-Progressive" to describe thie political philosophy, although I wonder if he realized the historical accuracy of his term. The missing part is the militarism and genocide associated today with Fascism, which were outgrowths of the core ideas of Fascism and may well yet develop in the nanny state. After all, what would there be to stop such a development? It should be remembered that one of Hitler's early steps was to introduce full gun control in Germany to reduce any possibility of internal resistance to his regime.
The argument that "it can't happen here" should be revisited in light of Wilson's actions, Roosevelt's creation of concentration camps for Japanese during World War II, and the more recent Patriot Act. Unfortunately, many turn to the ACLU for solace, but it must be remembered that this organization was founded to foster the spread of communist ideology, and consistently supports the all-powerful leftist and secular state against the individual and religion.
The book bogs down somewhat in the argument that fascism is a product of the left and not of the right (politically.) The author is correct here, but he is swimming upstream against a powerful current from the mainstream American media which is firmly leftist and committed to the creation of a nanny state. In addition, he is trumped by the educational industry, both in public schools and in universities which has consistently taught socialist ideology since World War Two under the rubric of liberal teaching. As of this date, we have had a steady diet of socialist propaganda in our schools and universities for so long than no national or local figure has escaped its pernicious effects. What was thought to be "far-left" in 1960 is now centrist -- so far have we gone down the road towards a fascist state.
Nevertheless, the use of terms that everyone interprets in their own fashion by the author colors this discussion so markedly that constructive dialog between liberals and conservatives over this work is highly improbable. That is a great loss to our democracy.
So what is the solution? There probably isn't one. Politicians eloquently espousing "change" and "hope" have already very effectively learned how to evade issues in favor of vacuous but thrilling demagogy to rise to power. It must be remembered that both Hillary Clinton and Barack Obama studied Saul Alinsky thoroughly, making him possibly the most important individual in the background of the 2008 election. Senator Clinton even did double duty traveling to California to study under an unrepentant Stalinist. Perhaps they do not understand the road on which they are traveling -- after all, they've never been taught anything different. (That's why home schooling and even charter schools are such threats.) I suspect that the US will survive anything they do in the short term, but they are harbingers of things to come. The trend is there from the days of Wilson, and the ultimate denouement is in sight with Europe cheering us on out of envy every day. Even the mass demonstrations so loved by fascism to demonstrate the power and popularity of the State and its leaders are now being copied.
Before I receive thousands of hate comments from Obama supporters, allow me to state that the epithet "Fascist" does not fit Barack Obama in any way, shape or form. But the parallels I noted should not be overlooked in a study of the historical sweep of events and the acceptance of ideas. There is no question that the US has taken many steps on the road to the author's fascist nanny state, and opposition to this trend is fast being suppressed.
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By way of a more personal observation I would say that perhaps those ordinary people who religiously believe they are good fair minded socialists; this book may upset them because they probably not only won't know the roots of their political ideology, but probably won't want to know it either. For those who only wish to make sense of Western socialism it may shed some light on the inexplicable. Those who look and listen with an open mind and are bewildered by the world the find themselves in, may gain some new knowledge but not necessarily be surprised. Any expert opposed to socialism may appear biased in focusing on the negative aspects and staunch defenders of socialism as they see it will accuse such experts of outright lying as is the case with some negative commentators of Goldberg. This I believe is due to laziness on the part of these critics who seem to fail to notice that Goldberg actually quotes fascist socialism principles enunciated by the innovators and proponents of the ideology, with 52.5 pages checkable of references. Thus he has no need of lies or cranky opinions to make his case.
I believe in a socialist society but not as we know it,"Jim" (Captain Kirk of the star ship Enterprise.).