Mussolini between Hero Worship and Demystification: Exemplary Anecdotes, Petite Histoire, and the Problem of Humanization

Mussolini is considered in this article as a figure around whom narratives have been developed for a century or more. Several biographies were published shortly after he came to power and many others have appeared in the decades since his death in 1945. This article explores the place of anecdotes in the construction of a legendary Mussolini in the 1920s and in the demystification that marked the period after World War Two. It is shown that early biographies were marked not only by hero worship but also by a commercially driven need to humanize and to amuse. After the war, humanization persisted as former Fascists and associates of Mussolini spread stories and anecdotes that made the dictator appear not as an evil tyrant but as a flawed and fallible human being. The agenda here was to make support for Fascism and its leader forgivable. A comparison of the anecdotes shows that both adulatory and demystificatory ones reserved a place for minor stories or petite histoire. The resulting image, which placed some emphasis on his sex life, proved influential. It presented a challenge to historians and found its way into the biographical films that were made for cinema and television between the 1970 and the 2000s. It is suggested that, via anecdotes, Mussolini occupied an ambiguous and continuous place in the moral universe of Italians, functioning variously as a political and a gender exemplar.

Friendship Online

The online social revolution has seen the pursuit of friendship online become core business of the internet and part of the friendships and social lives of most of us. This chapter provides an overview of the burgeoning contemporary research concerning online friendship and of the main themes, since Aristotle, on the nature and value of friendship. It also aims to provide some substantial fresh research for future analyses. It argues that the pursuit of friendship relies heavily upon the rich, face-to-face dynamic of plural modes of self-expression and communication that we have engaged in for thousands of years. Our social media platforms, such as Facebook, Instagram, and Twitter, flatline much of this territory, and as a result much of the moral universe that we have built upon it is lost or distorted online. The chapter concludes by suggesting that we need to better understand this social dependence of our values and valuing, both to improve the value-sensitive design of life online, and, where this social dependence cannot be well captured, to also improve our engagement in our traditional worlds and so help get us offline.

Political implications of compassion in Mencius

This paper examines Mencius’ view on compassion in the political realm by proposing that Mencius defends compassionate governance by reconciling the two extremes of Yangist self-love and Mohist universal love. This paper proposes a reading of two famous stories, namely, the story of a young child on the verge of falling into a well, and the story of King Xuan of Qi sparing an ox as paradigmatic cases for understanding Mencius’ account of compassion in the political realm. This paper argues that Mencius succeeds in his defense of governance with compassion against the other two extremes of self-love and altruism. To provide an argument for compatibility with egoism or self-love, this paper offers an analysis of Mencius’ idea of the ruler sharing pleasure with his people instead of denying pleasure for himself. In this sense, a good ruler does not need to sacrifice his self-interest. To counter the demand of universal love of the Mohists, Mencius develops a position that the Confucian ideal ruler, while not sacrificing his self-interests, those interests need to be guided and directed by a proper process of moral cultivation of his compassionate heart so that he can readily share his pleasures with all the peoples in his kingdom. These readings indicate Mencius’ expanded argument for political implications of compassion in the moral universe of the Confucian school.

What Do We Owe to Novel Synthetic Beings and How Can We Be Sure?

Embodiment is typically given insufficient weight in debates concerning the moral status of Novel Synthetic Beings (NSBs) such as sentient or sapient Artificial Intelligences (AIs). Discussion usually turns on whether AIs are conscious or self-aware, but this does not exhaust what is morally relevant. Since moral agency encompasses what a being wants to do, the means by which it enacts choices in the world is a feature of such agency. In determining the moral status of NSBs and our obligations to them, therefore, we must consider how their corporeality shapes their options, preferences, values, and is constitutive of their moral universe. Analysing AI embodiment and the coupling between cognition and world, the paper shows why determination of moral status is only sensible in terms of the whole being, rather than mental sophistication alone, and why failure to do this leads to an impoverished account of our obligations to such NSBs.

<i>La Commedia Scientifica</i> – Dante and the scientific virtues

The ethical challenges facing contemporary science range from scientific misconduct to the rightful treatment of people, animals and the environment. In this work, we explore the role of virtue ethics, which concern the character of a person, in contemporary science. Through interviews with 13 scientists, eight of whom are geoscientists, we identify six virtues in science (honesty, humility, philia, innocence, generosity and reticence), paired with vices, and construct a narrative argument around them. Specifically, we employ the narrative structure of the late medieval poem The Divine Comedy, by Dante Alighieri, and draw on its moral universe to explore the scientific virtues. Using this narrative device, we make the case for virtue ethics being a reliable guide for all matters scientific. As such, this work lays out a modern code of conduct for science.

Discernment of Good and Evil in Dostoevsky’s Novels: The Madman and the Saint

This article discusses madness and saintliness in Dostoevsky’s novels and investigates how the madman and the saint discern between good and evil. I first explore the metaphysical, spiritual, and moral universe of Dostoevsky’s characters by drawing on William Desmond’s philosophy of the between. Second, I argue that the madman’s misconstrual of reality can be grasped as an idolatrous, divisive, and parodic imitation of the good (Raskolnikov, Stavrogin, Kirillov). Third, I reflect on disembodied discernment. In some cases, due to the weakness of the moral agent, the good cannot be properly embodied in space and time, even if a person exhibits ethically sound discernment (Prince Myshkin). Fourth, I look at examples of holy discernment and examine how, through love, the genuinely good person is able to transform idolatry into a universal and cosmic sacramentalism (Elder Zosima, Alyosha).

S-21 as a Liminal Power Regime: Violently Othering Khmer Bodies into Vietnamese Minds

The article analyzes the structure, scripts, and procedural logics behind the violent practices in S-21, the central prison of the Khmer Rouge, as a liminal power regime. The institution’s violent practices and operations served to reveal a “Vietnameseness” and/or otherness within the victims and to prove not only their guilt regarding a singular crime but also a long history of treason and collaboration with the Vietnamese, as well as a moral shortcoming that put them outside their own imagined Khmer moral universe and made them part of a larger scheme. The initial and—for the ideology of the revolution—problematic sameness of the victims needed to be reshaped into a profound otherness in terms of thinking, lifestyle, and biography. The process of interning, torturing, and turning subjects into enemies in S-21 (and beyond) resembled a transformative ritual, a violent and enforced rite of passage into a new symbolic status.