Participants: Joshua Noyer, Cory Faust, Sean Salas, John Maniglia, and B.K. Burton
"Nature cannot be race, another materialistic concept, which to many historians and philosophers of history suppose it necessary to assume as a principal of the historical explanation of human facts. This is evident to everyone who recognizes that the individuality of a race is realized and characterized in its history. The history of a race is not the spiritual activity conditioned by the race, but the very meaning of the concept of race when withdrawn from the abstractness of the naturalistic position in which it is an empty concept, and carried into the realm of spiritual reality where alone it can have meaning: a realm in which it is no longer the race, but the history, the mind
The Theory of Mind as Pure Act Chapter 12 p. 200
The politic of Fascism revolves wholly about the concept of the national State; and accordingly it has points of contact with nationalist doctrines, along with distinctions from the latter which it is important to bear in mind.
Both Fascism and nationalism regard the State as the foundation of all rights and the source of all values in the individuals composing it. For the one as for the other the State is not a consequence -- it is a principle. But in the case of nationalism, the relation which individualistic liberalism, and for that matter socialism also, assumed between individual and State is inverted. Since the State is a principle, the individual becomes a consequence -- he is something which finds an antecedent in the State: the State limits him and determines his manner of existence, restricting his freedom, binding him to a piece of ground whereon he was born, whereon he must live and will die. In the case of Fascism, State and individual are one and the same things, or rather, they are inseparable terms of a necessary synthesis.
Nationalism, in fact, founds the State on the concept of nation, the nation being an entity which transcends the will and the life of the individual because it is conceived as objectively existing apart from the consciousness of individuals, existing even if the individual does nothing to bring it into being. For the nationalist, the nation exists not by virtue of the citizen's will, but as datum, a fact, of nature.
For Fascism, on the contrary, the State is a wholly spiritual creation. It is a national State, because, from the Fascist point of view, the nation itself is a creation of the mind and is not a material presupposition, is not a datum of nature. The nation, says the Fascist, is never really made; neither, therefore, can the State attain an absolute form, since it is merely the nation in the latter's concrete, political manifestation. For the Fascist, the State is always in fieri. It is in our hands, wholly; whence our very serious responsibility towards it.
But this State of the Fascists which is created by the consciousness and the will of the citizen, and is not a force descending on the citizen from above or from without, cannot have toward the mass of the population the relationship which was presumed by nationalism.
Nationalism identified State with Nation, and made of the nation an entity preëxisting, which needed not to be created but merely to be recognized or known. The nationalists, therefore, required a ruling class of an intellectual character, which was conscious of the nation and could understand, appreciate and exalt it. The authority of the State, furthermore, was not a product but a presupposition. It could not depend on the people -- rather the people depended on the State and on the State's authority as the source of the life which they lived and apart from which they could not live. The nationalistic State was, therefore, an aristocratic State, enforcing itself upon the masses through the power conferred upon it by its origins.
The Fascist State, on the contrary, is a people's state, and, as such, the democratic State par excellence. The relationship between State and citizen (not this or that citizen, but all citizens) is accordingly so intimate that the State exists only as, and in so far as, the citizen causes it to exist. Its formation therefore is the formation of a consciousness of it in individuals, in the masses.