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Fascism is therefore opposed to all individualistic abstractions based on eighteenth century materialism; and it is opposed to all Jacobinistic utopias and innovations. It does not believe in the possibility of "happiness" on earth as conceived by the economistic literature of the XVIIIth century, and it therefore rejects the theological notion that at some future time the human family will secure a final settlement of all its difficulties. This notion runs counter to experience which teaches that life is in continual flux and in process of evolution. In politics Fascism aims at realism; in practice it desires to deal only with those problems which are the spontaneous product of historic conditions and which find or suggest their own solutions (9). Only by entering in to the process of reality and taking possession of the forces at work within it, can man act on man and on nature. Anti-individualistic, the Fascist conception of life stresses the importance of the State and accepts the individual only in so far as his interests coincide with those of the State, which stands for the conscience and the universal, will of man as a historic entity. It is opposed to classical liberalism which arose as a reaction to absolutism and exhausted its historical function when the State became the expression of the conscience and will of the people. Liberalism denied the State in the name of the individual; Fascism reasserts the rights of the State as expressing the real essence of the individual. And if liberty is to he the attribute of living men and not of abstract dummies invented by individualistic liberalism, then Fascism stands for liberty, and for the only liberty worth having, the liberty of the State and of the individual within the State (13). The Fascist conception of the State is all embracing; outside of it no human or spiritual values can exist, much less have value. Thus understood, Fascism, is totalitarian, and the Fascist State - a synthesis and a unit inclusive of all values - interprets, develops, and potentates the whole life of a people. No individuals or groups (political parties, cultural associations, economic unions, social classes) outside the State. Fascism is therefore opposed to Socialism to which unity within the State (which amalgamates classes into a single economic and ethical reality) is unknown, and which sees in history nothing but the class struggle. Fascism is likewise opposed to trade unionism as a class weapon. But when brought within the orbit of the State, Fascism recognizes the real needs which gave rise to socialism and trade unionism, giving them due weight in the guild or corporative system in which divergent interests are coordinated and harmonized in the unity of the State. Grouped according to their several interests, individuals form classes; they form trade-unions when organized according to their several economic activities; but first and foremost they form the State, which is no mere matter of numbers, the suns of the individuals forming the majority. Fascism is therefore opposed to that form of democracy which equates a nation to the majority, lowering it to the level of the largest number; but it is the purest form of democracy if the nation be considered as it should be from the point of view of quality rather than quantity, as an idea, the mightiest because the most ethical, the most coherent, the truest, expressing itself in a people as the conscience and will of the few, if not, indeed, of one, and ending to express itself in the conscience and the will of the mass, of the whole group ethnically molded by natural and historical conditions into a nation, advancing, as one conscience and one will, along the self same line of development and spiritual formation. Not a race, nor a geographically defined region, but a people, historically perpetuating itself; a multitude unified by an idea and imbued with the will to live, the will to power, self-consciousness, personality. In so far as it is embodied in a State, this higher personality becomes a nation. It is not the nation which generates the State; that is an antiquated naturalistic concept which afforded a basis for XIXth century publicity in favor of national governments. Rather is it the State which creates the nation, conferring volition and therefore real life on a people made aware of their moral unity. The right to national independence does not arise from any merely literary and idealistic form of self-consciousness; still less from a more or less passive and unconscious de facto situation, but from an active, self-conscious, political will expressing itself in action and ready to prove its rights. It arises, in short, from the existence, at least in fieri, of a State. Indeed, it is the State which, as the expression of a universal ethical will, creates the right to national independence. A nation, as expressed in the State, is a living, ethical entity only in so far as it is active. Inactivity is death. Therefore the State is not only Authority which governs and confers legal form and spiritual value on individual wills, but it is also Power which makes its will felt and respected beyond its own frontiers, thus affording practical proof of the universal character of the decisions necessary to ensure its development. This implies organization and expansion, potential if not actual. Thus the State equates itself to the will of man, whose development cannot he checked by obstacles and which, by achieving self-expression, demonstrates its infinity.

INTO JAPANESE

ファシズム従って 18 世紀の唯物論; に基づいてすべての個性的な抽象化に反対しています。それはすべての Jacobinistic のユートピアと革新に反対しています。18 世紀のエコノミストの文学が考案した、地球上の「幸せ」可能性は信じない、それ従って、神学的な概念のター

BACK INTO ENGLISH

Follow the fascism of the 18th-century materialism; Based on the opposes all distinctive abstraction. It is opposed to Jacobinistic all the utopian and revolutionary. Do not believe in is "happiness" devised by the Economist of the 18th-century literature on the planet, it thus, theological,

INTO JAPANESE

18 世紀の唯物論; のファシズムに従ってください。に基づいて、すべての独特の抽象化に反対しています。それは、Jacobinistic すべてのユートピアと革命に反対しています。信じていない地球上 18 世紀文学のエコノミストによって考案された「幸福」はそれしたがって、神学的な、