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“Fascists,” “Brownshirts,” “jackbooted stormtroopers”—such are the insults typically hurled at conservatives by their liberal opponents. Calling someone a fascist is the fastest way to shut them up, defining their views as beyond the political pale. But who are the real fascists in our midst? Liberal Fascism offers a startling new perspective on the theories and practices that define fascist politics. Replacing conveniently manufactured myths with surprising and enlightening research, Jonah Goldberg reminds us that the original fascists were really on the left, and that liberals from Woodrow Wilson to FDR to Hillary Clinton have advocated policies and principles remarkably similar to those of Hitler's National Socialism and Mussolini's Fascism. Contrary to what most people think, the Nazis were ardent socialists (hence the term “National socialism”). They believed in free health care and guaranteed jobs. They confiscated inherited wealth and spent vast sums on public education. They purged the church from public policy, promoted a new form of pagan spirituality, and inserted the authority of the state into every nook and cranny of daily life. The Nazis declared war on smoking, supported abortion, euthanasia, and gun control. They loathed the free market, provided generous pensions for the elderly, and maintained a strict racial quota system in their universities—where campus speech codes were all the rage. The Nazis led the world in organic farming and alternative medicine. Hitler was a strict vegetarian, and Himmler was an animal rights activist. Do these striking parallels mean that today’s liberals are genocidal maniacs, intent on conquering the world and imposing a new racial order? Not at all. Yet it is hard to deny that modern progressivism and classical fascism shared the same intellectual roots. We often forget, for example, that Mussolini and Hitler had many admirers in the United States. W.E.B. Du Bois was inspired by Hitler's Germany, and Irving Berlin praised Mussolini in song. Many fascist tenets were espoused by American progressives like John Dewey and Woodrow Wilson, and FDR incorporated fascist policies in the New Deal. Fascism was an international movement that appeared in different forms in different countries, depending on the vagaries of national culture and temperament. In Germany, fascism appeared as genocidal racist nationalism. In America, it took a “friendlier,” more liberal form. The modern heirs of this “friendly fascist” tradition include the New York Times, the Democratic Party, the Ivy League professoriate, and the liberals of Hollywood. The quintessential Liberal Fascist isn't an SS storm trooper; it is a female grade school teacher with an education degree from Brown or Swarthmore. These assertions may sound strange to modern ears, but that is because we have forgotten what fascism is. In this angry, funny, smart, contentious book, Jonah Goldberg turns our preconceptions inside out and shows us the true meaning of Liberal Fascism.
As he tours the follies of the Left, Nick Cohen asks us to consider what it means to be liberal in this confused and topsy-turvy time.
In The Collapse of Liberalism, noted political scientist Charles Noble takes liberalism to task for not being radical enough for what he sees as a long history of how liberalism has accommodated the very economic institutions and corporate actors it has wanted to challenge. As a result, Noble argues, liberals have been unable or unwilling to confront directly class, race, gender, inequality, and corporate power. Clear, engaging, and thought-provoking, The Collapse of Liberalism is a politically engaged interrogation of the way American liberals think about social problems and build political coalitions."
The former CEO of NPR set out for conservative America to find out why these people are so wrong about everything. It turns out, they weren’t. Ken Stern watched the increasing polarization of our country with growing concern. As a longtime partisan Democrat himself, he felt forced to acknowledge that his own views were too parochial, too absent of any exposure to the “other side.” In fact, his urban neighborhood is so liberal, he couldn’t find a single Republican--even by asking around. So for one year, he crossed the aisle to spend time listening, talking, and praying with Republicans of all stripes. With his mind open and his dial tuned to the right, he went to evangelical churches, shot a hog in Texas, stood in pit row at a NASCAR race, hung out at Tea Party meetings and sat in on Steve Bannon’s radio show. He also read up on conservative wonkery and consulted with the smartest people the right has to offer. What happens when a liberal sets out to look at issues from a conservative perspective? Some of his dearly cherished assumptions about the right slipped away. Republican Like Me reveals what lead him to change his mind, and his view of an increasingly polarized America.
From the editor's Preface : "Liberal American Catholics share a common cultural context of pluralism and an eager embrace of both the documents and the elusive "spirit" of Vatican II. If conservative was an appropriate term to describe those who thought that the council had gone far enough (perhaps too far) in its attempts to reform the church, then liberal is an appropriate term to describe those who think that the council did not go far enough. If conservative describes Catholics who are often oriented to the past and who accept traditional religious authority, then liberal can describe those Catholics who are oriented to the future and whose energies are attached to an array of ideas that challenge conventional definitions of religious authority even as they embrace Vatican II's definition of the church as the "people of God." Unlike those who believe that Catholicism has been defined and must be guarded against the temptations of the world, liberal Catholics believe that we must continually define and re-define Catholicism in the modern world, embracing many of its values, responding positively to its challenges. At the same time, liberal Catholics are a new group within the church: they look back at pre-conciliar Catholicism and recognise its power to shape their religious imaginations even as they attempt to broaden its definitions of accepted beliefs and behaviours. This book is an attempt to provide, in some detail, the substance of this liberal sensibility and to show some of the directions it has taken in American Catholicism in the thirty or so years since the second Vatican council. It looks at a highly diverse group of American Catholics who describe themselves in progressive terms and asks what they do to warrant that description. What's Left? explores the mental universe of a liberal American Catholics in order to illuminate their dreams for the future. I hope that this book also helps its contributors and readers to understand themselves as they try on various adjectives qualifying or expanding what it means to be Catholic in the modern world."
Has liberalism failed because it has succeeded?

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