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But as they are, they suffice in pointing to our religious and philosophical point of departure. ) 22 GIUSEPPE MAZZINI AND THE ORIGINS OF FASCISM The reference made to an “exposé de doctrine” suggests that what Mazzini had in mind as a model was precisely Doctrine de SaintSimon. Exposition. What is most significant here, though, is the clue provided by the author regarding how his thought is to be viewed and interpreted: this consists not of a system, but of “points de croyance isolés” and “simplement énoncés,” where enunciation itself is enough to elicit political zeal and initiatives (a little further on in the text Mazzini stresses again “le seul fait de la proclamation”, the mere fact of the proclamation [of the beliefs]).

Starting from the early 1850s, the paternalistic and authoritarian aspects of Mazzini’s thought, stemming from its theistic components and educational-prescriptive conception of politics, attracted criticism from important followers of his. ” Regarding the nature of Mazzini’s political project and his religious doctrine of “duties,” Pisacane drew the following conclusions: God and the People, Mazzini says, means: law, and the people as the interpreter of the law, so first of all he is inferring that the people is not 26 GIUSEPPE MAZZINI AND THE ORIGINS OF FASCISM the legislator.

66 In this brief assessment, Oriani already identified in the figure of Mazzini aspects of both liberation (“insurrection”) and self-subjugation (“martyrdom”). These contrasting tendencies also characterized Oriani’s emphatic portrait of the Genoese, which unhesitatingly defined Mazzini as the “most original political and literary figure of the century in Italy,” recognizing the overwhelming impact of the Mazzinian epic, but also aware of the patriot’s complex relations with the revolutionary tradition.

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