Böcker utgivna av Whitelocke Publications

A classic treatise on Freemasonry and International Law, translated for the first time into English.

Gentile's philosophy is on the one hand unexpectedly simple, but on the other somewhat difficult to understand for those who are not well versed with German and Italian idealism. Gentile follows a certain current in Italian philosophy based on a "Fichte-ised" Hegel, but carries it to its extremes. For Gentile, the transcendental point of view is found in the reality of our thought when thought is considered not as a completed act but as an act-in-act, so to speak. This is probably the leit-motiv of Gentile's philosophy: the radical negation of the proposition that one can detach oneself from one's thought, even thoughts already thought. Thought is always in action, what he called "autoctisis".This is the first book in which Gentile's philosophy appears. Gentile's contribution to philosophy is not only important because of its originality but also because Gentile was Fascism's philosopher and his legacy is still felt today.

This monograph seeks to answer a few eternal questions, which have not been answered to their fullest extent. Why are some arrangements of the State suitable for certain peoples and not for others? What do Uganda, Fiji, Guyana, Nigeria, Sri Lanka, the Philippines and Indonesia have in common? Upon the end of colonial rule, they all chose the classical Westminster model, opting for the republican form but hoping to do away with corruption and authoritarianism. However, they all ended up abandoning this form of government, as the situation got worse. Are there universal principles applicable to all States? What commonality ensures that no nation can transcend the very nature of man? If this commonality is not the Universal Declaration of Human Rights, what is it?

This monograph seeks to answer a few eternal questions, which have not been answered to their fullest extent. Why are some arrangements of the State suitable for certain peoples and not for others? What do Uganda, Fiji, Guyana, Nigeria, Sri Lanka, the Philippines and Indonesia have in common? Upon the end of colonial rule, they all chose the classical Westminster model, opting for the republican form but hoping to do away with corruption and authoritarianism. However, they all ended up abandoning this form of government, as the situation got worse. Are there universal principles applicable to all States? What commonality ensures that no nation can transcend the very nature of man? If this commonality is not the Universal Declaration of Human Rights, what is it?

Professor Raymond Mangion, Head of the Department of Legal History and Methodology at the University of Malta, undertakes the unprecedented task in this book of drawing the constitutional and legislative landscape of Malta between the years 1914 and 1933. This he does with attention to detail, rigour and precision. He brings the story to life by interweaving social developments with the evolution of the constitutions and legislation of Malta. Professor Mangion provides the reader with a dazzling tapestry, full of detail and connections. Themes include the influence of outstanding personalities in law-making, the changing structure of the government, questions of language and the free trade issue. He masterfully demonstrates that the history of pre-Independence British Malta cannot be fully grasped without a clear understanding of the role played by its constitutions and legislation.

Thomas Carlyle described Fichte and this book thus: "Fichte, the German philosopher, delivered, some forty years ago, at Jena, a highly remarkable course of lectures on this subject: 'Neber das Wesen des Gelehrten (on the Nature of the Literary Man).' Fichte, in conformity with the transcendental Philosophy, of which he was a distinguished teacher, declares, first: That all things which we see or work with in this earth, especially we ourselves and all persons, are as a kind of vesture or sensuous appearance: that under all there lies, as the essence of them, what he call the ' Divine Idea of the World;' this is the reality which 'lies at the bottom of all appearance.' To the mass of men no such divine idea is recognisable in the world; they live, merely, says Fichte, among the superficialities, practicalities, and shows of the world, not dreaming that there is anything divine under them. But the man of letters is sent hither specially that he may discern for himself, and make manifest itself in a new dialect; and he is there for the purpose of doing that. Such is Fichte's phraseology; with which we need not quarrel. It is his way of naming what I here, by other words, am striving imperfectly to name; what there is at present no name for; the unspeakable Divine Significance, full of splendour, of wonder and terror, that lies in the being of every man, of everything-the presence of the God, who made every man and thin? "Fichte calls the man or letters, therefore, a prophet, or as he prefers to phrase it, a priest, continually unfolding the godlike to men: Men of letters are a perpetual priesthood, from age to age, teaching all men that a God is still present in their life; that all appearance,' whatsoever we see in the world, is but as a vesture of the 'Divine Idea of the World,' for 'that which lies at the bottom of appearance.' In the true literary man there is thus ever, acknowledged or not by the world, a sacredness: he is the light of the world; the world's priest;-guiding it, like a sacred pillar of fire, in its dark pi grim age through the waste of Time. Fichte discriminates with sharp zeal the true literary man, what we here call the hero as man of letters, from multitudes of false un-heroic. Fichte even calls him elsewhere a 'nonentity,' and has in short no mercy for him, no wish that he should continue happy among us! This is Fichte's notion of the man of letters.

"Diego Fusaro's book invites us, in an original and striking fashion, to rethink and rediscover Marx following the fall of the Berlin Wall. The total domination of capitalism, the new world system, compels us to stop recounting edifying histories, even if it is the history of the 'freedom of the moderns'." André Tosel Professor Emeritus of Philosophy, University of Nice "I share Diego Fusaro's analysis: whereas Marx by himself is not enough today, it is also not possible to understand, criticise and finally overcome the contradictions of triumphant capitalism without Marx. ... From Fusaro's text emerges a Marx who is freed from dogmatism, scientism and the myth of guaranteed progress, but not from the ability to criticise injustice and to propose a real emancipation of humankind. A non-Marxist Marx..." Gianni Vattimo Professor Emeritus of Theoretical Philosophy, University of Turin Co-Author of Hermeneutic Communism and former MEP "At a time when we are witnessing a centralisation of power, concentration of wealth and commodification of everyday life, returning to Marx is indispensable for a critical philosophy of the contemporary. Diego Fusaro's superbly written book provides an original reading of Marx's metaphysics and its paradoxical fusion of idealism with materialism. What emerges is an ethical vision of politics that seeks to overcome the fantasised necessity of capitalism in the direction of a 'cosmopolitan communitarianism as the truth of social life'. Whatever the problems and deficiencies of Marx (and they are legion), Fusaro's Marxian meditations deserve the widest possible hearing." Dr Adrian Pabst Reader in Politics, University of Kent, Co-Author of The Politics of Virtue: Post-liberalism and the Human Future