Through the political realisation of what was potentially included in their political theories France and England have shared, as we have seen, the honour of being the champions of Liberalism and Radical Democracy, just as through the political elaboration of the theories of Kant, Fichte and Hegel, Germany has developed Imperialism and Communism. Now that such political institutions and systems of philosophy have given all that could be had out of them, Italy comes forward and opposes, to what her thinkers consider as being henceforth at best abstract subjectivism, another subjectivism which—being freed from the materialism, mechanism and naturalism, that persisted in thought and life of former generations, being freed also from the practical reasons which compelled the thinkers of those days to oppose religion on account of the Church’s impediments to free researches—can identify itself with Mind, and more specially with the activity of Mind. The individual, the subject to assert itself in the activity of mind must have an object. Self implies Not-self. Therefore, liberty implies law. The citizen implies the state. The employer, or the employed, implies the enterprise for the productivity of which one employs and the other is employed. In short, after the objectivism of the late Middle Ages and Renaissance, after the subjectivism of the modern world, Fascism is the synthesis of both in politics, just as well as in philosophy, since, after the “everything through the force of privilege” of the former and the “everything through the force of numbers” of the latter, it comes and says “everything for everyone that shall deserve it through moral sacrifice and productive activity.” It tries to bring forward the Christian equality of men since it meets everyone on the basis of actual value. It tries to realise fraternity by getting men to feel that their real value is based on their realising as perfectly as possible the intimate relation of self and Not-self which brings each man to see himself in his neighbour, and his neighbour as himself. Mussolini, to whom we must always turn as the living expression of Fascism, firmly believes that men may be called upon to sacrifice some of their most selfish claims and he hopes to make them realise that they must renounce their empirical selves to create thereby the State as their transcendental self. Fascism does not want men to look upon law—in the broadest sense of the word—as a sort of starry reality inalterable and indifferent to men; it hopes that they may realise how intimately it is related to every citizen, and from the very first year of their school life little children are mentally trained to see it as their own will transcending itself and becoming law in a kind of religious objectivity. * * * * *