Highlighting the "mass" nature of interwar European fascism has long become commonplace. Throughout the years, numerous critics have construed fascism as a phenomenon of mass society, perhaps the ultimate expression of mass politics. This study deconstructs this long-standing perception. It argues that the entwining of fascism with the masses is a remarkable transubstantiation of a movement which understood and presented itself as a militant rejection of the ideal of mass politics, and indeed of mass society and mass culture more broadly conceived. Thus, rather than "massifying" society, fascism was the culmination of a long effort on the part of the élites and the middle-classes to de-massify it. The perennially menacing mass – seen as plebeian and insubordinate – was to be drilled into submission, replaced by supposedly superior collective entities, such as the nation, the race, or the people. Focusing on Italian fascism and German National Socialism, but consulting fascist movements and individuals elsewhere in interwar Europe, the book incisively shows how fascism is best understood as ferociously resisting what Elias referred to as "the civilizing process" and what Marx termed "the social individual." Fascism, notably, was a revolt against what Nietzsche described as the peaceful, middling and egalitarian "Last Humans."

In this classic study, Reich repudiates the concept that fascism is the ideology or action of a single individual or nationality, or of any ethnic or political group. Instead he sees fascism as the expression of the irrational character structure of the average human being whose whose primary biological needs and impulses have been suppressed for thousands of years.

On an April evening in Florence in 1934, before twenty thousand spectators, the mass spectacle 18BL was presented, involving two thousand amateur actors, an air squadron, one infantry and cavalry brigade, fifty trucks, four field and machine gun batteries, ten field-radio stations, and six photoelectric units. However titantic its scale, 18BL's ambitions were even greater: to institute a revolutionary fascist theater of the future, a modern theatre of and for the masses that would end the crisis of the bourgeois theatre. This is the complete story of the event, a colossal failure to critics and spectators alike, which the fascist government took pains to expunge from the annals of the regime. The detailed reconstruction of these various aspects of 18BL serves as a springboard for a larger inquiry into the place of media, technology, and machinery in the fascist imagination, particularly in its links to fascist models of narrative, historiography, spectacle, and subjectivity.

'For its historical depth, analytical vigour and mobilizational potential, this book is unparalleled ... every page is an urgent invitation to resist' David Lammy MP The bestselling author of PostCapitalism offers a guide to resisting the far right The far right is on the rise across the world. From Modi's India to Bolsonaro's Brazil and Erdogan's Turkey, fascism is not a horror that we have left in the past; it is a recurring nightmare that is happening again - and we need to find a better way to fight it. In How to Stop Fascism, Paul Mason offers a radical, hopeful blueprint for resisting and defeating the new far right. The book is both a chilling portrait of contemporary fascism, and a compelling history of the fascist phenomenon: its psychological roots, political theories and genocidal logic. Fascism, Mason powerfully argues, is a symptom of capitalist failure, and it has haunted us throughout the twentieth century. History shows us the conditions that breed fascism, and how it can be successfully overcome. But it is up to us in the present to challenge it, and time is running out. From the ashes of COVID-19, we have an opportunity to create a fairer, more equal society. To do so, we must ask ourselves: what kind of world do we want to live in? And what are we going to do about it?

What is fascism? Is it revolutionary? Or is it reactionary? Can it be both? Fascism is notoriously hard to define. How do we make sense of an ideology that appeals to streetfighters and intellectuals alike? That is overtly macho in style, yet attracts many women? That calls for a return to tradition while maintaining a fascination with technology? And that preaches violence in the name of an ordered society? In the new edition of this Very Short Introduction, Kevin Passmore brilliantly unravels the paradoxes of one of the most important phenomena in the modern world—tracing its origins in the intellectual, political, and social crises of the late nineteenth century, the rise of fascism following World War I, including fascist regimes in Italy and Germany, and the fortunes of 'failed' fascist movements in Eastern Europe, Spain, and the Americas. He also considers fascism in culture, the new interest in transnational research, and the progress of the far right since 2002. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Between 1918 and 1933, the masses became a decisive preoccupation of European culture, fueling modernist movements in art, literature, architecture, theater, and cinema, as well as the rise of communism, fascism, and experiments in radical democracy. Spanning aesthetics, cultural studies, intellectual history, and political theory, this volume unpacks the significance of the shadow agent known as “the mass” during a critical period in European history. It follows its evolution into the preferred conceptual tool for social scientists, the ideal slogan for politicians, and the chosen image for artists and writers trying to capture a society in flux and a people in upheaval. This volume is the second installment in Stefan Jonsson’s epic study of the crowd and the mass in modern Europe, building on his work in A Brief History of the Masses, which focused on monumental artworks produced in 1789, 1889, and 1989.