Hence the notion of discipline and liberty acted upon by boys playing football results in a conception of hierarchy which is also shared by Fascism, and is pregnant with so much social and political reformation that one cannot insist too much upon it. Nor can one abstract it from Gentile’s system, of which it is theoretically and practically the centre. In their organisation the boys certainly do not consider the team’s hierarchy as being definitely settled any more than Fascists would consider any one political constitution or method of governing as final, that is to say as perfect. To their young minds, full of freshness and elasticity, it would sound absurd not to be able to alter their arrangements and to modify their play in the best interests of the team. If a boy slackens in his practice his unfitness will soon betray the fact and his contribution to the positive scoring of the team will be thereby diminished. But with this new view of hierarchy which Fascism takes as being grounded on actual value, the most unstable of all living reality thereby destroying every notion of any permanent class or organisation—the contribution to international politics of Fascism as the immediate consequence of its national and political antecedents comes to an end. Passing now to the exposition of the philosophical genealogy of Fascism it may be well to remember first that there are no such things as “national” philosophies, philosophy being the historical process of infinite Mind; secondly, that as a consequence of the oneness of such a process, there are no such things as brand new conceptions either in the most sublime of theoretical systems or in their practical realisation such as pedagogy or politics. Neither is there any such thing as an international system, and this ought to be sufficient to destroy any hope of internationalisation of mankind. Every great nation is a contributor to the life of Mind, and may be said to take in international politics a part which is proportioned to its theoretical contribution. Each school of thought takes the problems in the solution of which it displays the peculiarities which distinguish its genius from another school, either when this has given to it all the development of which its own genius was capable, or when it is developing it on unilateral lines.