An Ethical State
Our present State is seldom more than a mere specter—haunting us like a disembodied entity, occasionally making its presence known, or through deliberately halting the revitalization of an American spirit. It silences the soul of our society, ensuring we remain nothing but anemic aspirants for featureless fortunes which corrode humanity into becoming contemptible cogs in a malignant and malfunctioning machine. This is antithetical to the nature of the State, which must become as it ought to be, the highest embodiment of an ethical existence. As a consequence of this state of unfortunate affairs, we have witnessed morality debased into an afterthought. It is made determinant on the whims of the individual at their convenience, or rejected entirely with an attitude reminiscent of the recalcitrant child. Moral relativism, moral nihilism, and ethical egoism are commonplace—the corrosive carriers of an abhorrent blight—and locust feasting upon excesses and degeneration.
Consumerism carefully cultivates these so-called ethical theories for an insidious end, like the spider weaving a web to ensnare hapless insects, so that their very essence is siphoned from their bodies. In our case, it is the siphoning of the spirit. The emptiness encapsulating these philosophies, and consumerism especially, sirens the souls of American citizens, so that material possessions shall be utilized to fill that newfound vacancy, and provide us with the illusion of fulfillment, at least until the newest commodity manifests itself within the market. Alternatively, one exchanges their phone for the prescription bottle, and perhaps leading to the pricking of the skin to silence their suffering with ephemeral poisonous euphoria. But this does nothing to secure human flourishing, or as Aristotle called it, “Eudaimonia.”
The Moral Relativist would have us believe morality is subservient to the whims of the individual, or in a broader sense, a mere matter of opinion predicated upon one’s culture. Due to the existence of multiple cultural realities, and a variety of mores and edicts across these cultures, it thereby follows morality occupies a realm of simple subjectivism. But the premise does not follow their conclusion. While it is true society shapes our moral understanding, this does not entail morality is strictly based upon the predominant and current moral system (or lack thereof) of modern civil society, as if this were the case, the notion of moral progress would cease to exist. Rebelling against the prevailing cultural morality (or lack thereof) would reduce this act of rebellion into an immoral gesture were there no notion of right and wrong beyond one’s culture at a present moment. Considering the moral bankruptcy of capitalism (take a stroll down the Las Vegas strip to witness of what I speak) should we settle for morality predicated only on the acquisition of the material? Hardly.
Fascism resolves to rectify the pervasive emptiness felt as a consequence of capitalism and vulgar materialism. It is dedicated to Eudaimonia. The degeneration of morality shall be stopped. Furthermore, the renewal of the ethical life shall usher subsidence for our starving citizenry, whom without reprieve, are seeking meaning and purpose within their realities, but find their eyes cannot ascertain what is presently illusive. The integral nature of morality, and a moral life, has always been recognized by Fascism. Mussolini, when addressing the Chamber of Deputies, stated the following:
“Let no one think of denying the moral character of Fascism. For I should be ashamed to speak from this tribune if I did not feel that I represent the moral and spiritual powers of the state. What would the state be if it did not possess a spirit of its own, and a morality of its own, which lend power to the laws in virtue of which the state is obeyed by its citizens?”
The Hegelian influence on Fascist thought radiates like a prism of light passing through a lens, in the form of the refined and colorless stone in the previous quotation. Similar to Hegel, Fascists regard the State as the paramount manifestation of the ethical life—the means by which we associate with others and discover meaning within our collective existence. We discover who we were, who we are, and who we must become. We do so through witnessing our reflections contained in the eyes of others, whom the state shall comprise in an organic manner, or said more succinctly, “All within the state, nothing outside the state, nothing against the state.” Therefore, the State must ensure the development of its citizenry. And it is in this we may discover the worth of Virtue Ethics. Historically, living a virtuous existence played an integral role within communities and cultures.
The citizenry of the Roman Republic, and the successive Roman Empire, were expected to conduct themselves in accordance with certain virtues cultivated by the State. Timeless characteristics such as courage, dedication, dutifulness, frugality, loyalty, self-restraint, etc. were regarded as integral components in the cultural cohesion necessary to sustain Rome’s expansive territories. And when virtue found itself eschewed in favor of the conduct of voracious villainy, we witnessed decadence, degeneration, and ultimately, the destruction of the Roman Empire, all as the consequences of the aforementioned deficits. The dereliction of an ethical existence is the harbinger of devastation wrought upon the soul of societies.
Communism, capitalism, and consumerism all demonstrate unmistakable deficiencies concerning the encouragement of an adherence to an ethical existence necessary to ensure our civilization flourishes. Spiritualism is either commodified or treated as cancerous in capitalism and communism. The Liberal State views morality as something the “individual” must be liberated from. But this so-called liberation is little more than enslavement. We ought to view the promotion of morality not as an imposition, but rather, as the true personification of emancipation. Freedom from both the basest of depravities found within biological predispositions, and most importantly, from the unclassified sinister subjectivism, a subjectivism enslaving and shackling us to the indeterminacy and confusion we find in the absence of an ethical standard promoted within our society.