Masses And Man

Set during wartime, [this play] shows a workers’ committee deciding to strike to enforce peace and secure a fair society. Sonja Irene, wife of a disapproving bourgeois, has joined the committee and finds her strike call disputed by an anonymous opponent who insists that the utopia of lasting peace and social justice can only come through violent revolution. She is unable to prevent violence and the subsequent shooting of an enemy soldier. She is captured in the ensuing battle, refuses help from her husband and from her anonymous former opponent because she would have to kill a warden to escape, and is executed. This reveals, in Richard Dove’s words, "the strong vein of determinism increasingly evident in Toller’s work." The play is written as a vision containing "real" and "dream" scenes in which the banality of real-life situations is contrasted with the utopia of a new society to come. The problems of the political resolve needed for mass action are examined dialectically through the central character, who is portrayed both as a real-life person and as an abstract figure. All the central oppositions remain unresolved, with the reality of revolution in conflict with noble ideals expressed in abstract argument. Moral principle is set against revolutionary expediency, and expressed in a clash between ethical socialism and applied Marxism. The individual here has to show the way, the mass can only achieve ethical freedom through an act of limited violence. Despite many Expressionist features, the involvement with political argument lifts the play beyond propaganda and ideology. The central figure becomes a "new woman" and combines a hard-headed understanding of her companions with a vision for the future. --what-when-how.com.

In fourteen essays that speak to the full breadth of George L. Mosse's intellectual horizons and scholarly legacy, Masses and Man explores radical nationalism, fascism, and Jewish modernity in twentieth-century Europe. Breaking from the conventions of historical analysis, Mosse shows that "secular religions" like fascism cannot be understood only as the products of socioeconomic or intellectual histories but rather must be approached first and foremost as cultural phenomena. Masses and Man comprises three parts. The first lays out a cultural history of nationalism, essentially the first of its kind, emphasizing the importance of sacred expressions like myths, symbols, and rituals as appropriated in a political context. The second zeroes in on fascism's most dramatic irruptions in European history in the rise of Italian Fascism and the Nazi Party in Germany, elucidating these as not just political movements but also cultural and even aesthetic ones. The third part considers nationalism and fascism from the particular standpoint of German Jews. Taken in full, the volume offers an eloquent summation of Mosse's groundbreaking insights into European nationalism, fascism, and Jewish history in the twentieth century. A new critical introduction by Enzo Traverso helpfully situates Mosse's work in context and exposes the many ways in which Masses and Man, first published in 1980, remains relevant today.

This book is first and foremost a detailed and meticulous study of Ortega y Gasset's The Revolt of the Masses (1930). No other up-to-date books explore this thinker and his great work. Most importantly, the author demonstrates the relevance and importance of Ortega y Gasset's thought and his The Revolt of the Masses for today's world, showing, for instance, how Ortega's categories like "mass man" and "decadence," have been vindicated by today's spiritual, moral and cultural decay. This aspect of the book will perhaps be of major interest to the reading public. What Ortega argues for in his brief history of philosophy is something that he has otherwise made explicit throughout his work, mainly his conviction that strictly speaking philosophy as an activity or manner of thinking that faces naked reality, holistically, ended long ago with the ancient Greeks. All subsequent philosophical endeavors have been merely a rehashing or an academic commentary on the pre-existing philosophical canon. This latter activity he saw as pertaining to the history of philosophy, but he did not regard it as philosophy. Philosophy, as a vital and life-forging way of life, he argued, had played out its originality, and thus had run its course, long ago. With a glossary of special terms as used by Ortega, and with references to Albert Camus, Gabriel Marcel, C.S. Lewis, Friedrich Nietzsche, Josef Pieper, and others, this work is a fundamental tool for any student of Ortega, of existentialism, and 20th-century European philosophy. * Pedro Blas Gonzalez is Associate Professor of Philosophy at Barry University in Miami. His areas of specialization include Continental philosophy, specifically Phenomenology, Existentialism, and philosophical aspects of literature. His works include Fragments: Essays In Subjectivity, Individuality And Autonomy (Algora, 2005), and Human Existence as Radical Reality: Ortega's Philosophy of Subjectivity (Paragon House, 2005). Gonzalez holds a Ph.D. in Philosophy from DePaul University.

This book, first published in 1930 and reissued in 1961, examines the Western phenomenon of the rise of the ‘mass-man’. Analysing the state of society before the Second World War, acclaimed philosopher Ortega y Gasset lays bare the problems that faced the countries of Europe in a book that resonates today in the imposition of direct action over discussion.

This book is first and foremost a detailed and meticulous study of Ortega y Gasset''s The Revolt of the Masses (1930). No other up-to-date books explore this thinker and his great work. Most importantly, the author demonstrates the relevance and importance of Ortega y Gasset''s thought and his The Revolt of the Masses for today''s world, showing, for instance, how Ortega''s categories like mass man and decadence, have been vindicated by today''s spiritual, moral and cultural decay. This aspect of the book will perhaps be of major interest to the reading public. What Ortega argues for in his brief history of philosophy is something that he has otherwise made explicit throughout his work, mainly his conviction that strictly speaking philosophy as an activity or manner of thinking that faces naked reality, holistically, ended long ago with the ancient Greeks. All subsequent philosophical endeavors have been merely a rehashing or an academic commentary on the pre-existing philosophical canon. This latter activity he saw as pertaining to the history of philosophy, but he did not regard it as philosophy. Philosophy, as a vital and life-forging way of life, he argued, had played out its originality, and thus had run its course, long ago. With a glossary of special terms as used by Ortega, and with references to Albert Camus, Gabriel Marcel, C.S. Lewis, Friedrich Nietzsche, Josef Pieper, and others, this work is a fundamental tool for any student of Ortega, of existentialism, and 20th-century European philosophy. * Pedro Blas Gonzalez is Associate Professor of Philosophy at Barry University in Miami. His areas of specialization include Continental philosophy, specifically Phenomenology, Existentialism, and philosophical aspects of literature. His works include Fragments: Essays In Subjectivity, Individuality And Autonomy (Algora, 2005), and Human Existence as Radical Reality: Ortega''s Philosophy of Subjectivity (Paragon House, 2005). Gonzalez holds a Ph.D. in Philosophy from DePaul University.

Given the almost universal assumption that democracy is a 'good thing', the goal of mankind, it is easy to forget that 'rule by the people' has been vehemently opposed by some of the most distinguished thinkers in the Western tradition. The author attempts to combat collective amnesia by systematically exploring and evaluating anti-democratic thought since the French Revolution. Using categories first introduced by A. O. Hirschman in The Rhetoric of Reaction, Femia examines the various arguments under the headings of 'perversity', 'futility', and 'jeopardy'. This classification scheme enables him to highlight the fatalism and pessimism of anti-democratic thinkers, their conviction that democratic reform would be either pointless or destructive. Femia shows how they failed to understand the adaptability of democracy, its ability to co-exist with the traditional and elitist values. But, controversially, he also argues that some of their predictions and observations have been confirmed by history.