The existentialist dimension of fascism

Abstract

Since the beginning of the 20th century political and economic upheavals in Europe have been accompanied by the development of existentialist thought. In the interwar period this trend occurred first in Germany, but it spread quickly across the European continent and gained influence in Italy, Spain and France as well as in Latin American countries. The question of the existence and the survival of the nation seemed to be mirrored in respectable philosophical concepts which in turn allowed some intellectuals to justify their adherence to right-wing ideologies. In the light of present developments in the world, and particularly in Eastern Europe, a similar phenomenon seems to be emerging and, with Marxist ideology being widely discredited, there is a tendency to regard ethnic tensions and right-wing political movements as merely a natural reaction of the masses based on the fear of the cultural and racial ‘otherness’ of the neighbour who threatens the existence of the nation and prevents it from enjoying freedom and a high standard of living.’ The purpose of this paper is not to show that existentialism equals fascism, but to investigate the links between both and explore the common social and psychological roots. It is hoped that this investigation will help define more clearly the nature of fascism and contribute to a fuller understanding of why, how and in which circumstances fascist ideas develop. The discussion about the connection between existentialism and fascism has so far been limited to Martin Heidegger’s involvement with National Socialism. The whole issue is thus reduced not only to the ideas and personality of just one individual and his followers but also to one particular form of fascism, i.e. German National Socialism. The fact that existentialist thinking since World War II has been mainly associated with Jean-Paul Sartre, who had attached himself to the political left in France, has made it difficult to analyse objectively the essence of this philosophy. There is no doubt that Martin Heidegger was the most significant figure in philosophical terms; that nobody questions any longer his dubious involvement with National Socialism or that his philosophical thoughts first formulated in his famous book ‘Being and Time’, published in 1927, lent themselves to being exploited by National Socialist ideologues.2 Yet, what seemed to be missing is a fundamental, general, analysis of existentialist thinking in a clearly established historical context as opposed to a philosophical debate about the works of individuals. Without indulging in a complex philosophical discourse we can define