As noções fascistas de líder, nação, poder e violência estavam impregnadas de imagens míticas e da fantasia de transcender a história. Mas o que distingue a mitologia fascista e como é que ajuda a explicar os perigos no passado e no presente? Federico Finchelstein baseia-se numa combinação impressionante de pensadores para considerar o fascismo como uma forma de criação de mitos políticos. Para além disso, sonda os limites da dicotomia entre mito e razão, e mostra a centralidade dessa oposição para a compreensão da ideologia do fascismo.
Federico Finchelstein is Professor of History at the New School for Social Research and Eugene Lang College. He has taught at the History Department of Brown University and he received his PhD at Cornell University. Finchelstein is Director of the Janey Program in Latin American Studies at NSSR.
A bit on the turgid side at times, but overall Fascist Mythologies is a great primer regarding the use of myth in fascist ideology. This one gets deep into the marrow of how the unreason of myth is central to the emotional, brutish fascist consciousness and conception of history, and (although not explicitly mentioned) how we ought not to imagine better treatment than violence and primordial brutality from extreme far right leaders like those ushered into the American mainstream via Donald Trump in the present.
At a slim 120 pages, this thought-provoking book is something of a missed opportunity. After finishing, I feel like Finchelstein has assigned us homework rather than explaining his points thoroughly. Perhaps for fellow scholars of fascism, the works of Borges, Freud and Schmitt are so familiar that they require no explanation, but for a lay audience this was difficult going.
The middle section of Borges was more meaningful after reading his short story, “The Immortal.” The chapter on Freud relies heavily on “Moses and Monotheism,” and so, again, it seems like the reader needs to be familiar with that work to truly appreciate what Finchelstein is saying here.
Maybe that’s to be expected, but there are some other notable loose ends. Finchelstein references the myth of Prometheus many times, but he waits until the conclusion to do an exegesis of the myth itself. Likewise, he hints at the importance of a “sun myth” (perhaps represented by the swastika?) to Nazism, but he does not explain what this myth is!
Finally, Finchelstein provides a laundry list of myths that were important to Nazi philosopher, Carl Schmitt, but he does not thoroughly unpack these myths.
The author has a way of writing like he is throwing words to the garbage. If you finished the book like I did, particularly because someone dear to me spent time looking for this book, you would realize that if the book has anything relevant is to point out some stories from Borges that would be worth reading if you haven’t and some anecdotal reference to the life of Freud.