Over the last few years, scholars have intensely debated whether the contemporary radical right should be described as fascist. While some have insisted that its ideology, political strategy, and social basis strongly echo fascist precedents, others have insisted they substantially diverge from them. This essay explores the content and rhetoric of this dispute. It claims that the key fault line between proponents and opponents of the fascist label was not their intellectual or political agenda, but instead in their approach to political polemics. While some operated within the tradition of polemical writings and believed that the invocation of fascism was necessary for political mobilization, others remained skeptical of its value. The essay therefore situates the “fascism debate” in the long history of arguments over the value and limits of historical analogies and polemical writing.

This article explores a major shift in European Protestant thought about socialism during the mid-twentieth century, from intense hostility to acceptance. During the twentieth century's early decades it was common for European Protestant theologians, church leaders and thinkers to condemn socialism as a threat to Christianity. Socialist ideology, many believed, was inherently secular, and its triumph would spell anarchy and violence. In the decades after the Second World War, however, this hostility began to wane, as European Protestant elites increasingly joined Christian-socialist associations and organisations. By focusing on the Protestant ecumenical movement, this article argues that one of the forces in this change was decolonisation, and in particular the rise of Christian and socialist thinkers in the Global South. It shows how concerns about Christianity's future in Asia and Africa helped some European Protestants to rethink their long-held suspicion towards state-led economic management and distribution.

The emergence of the German Jewish philosopher Ernst Cassirer (1874–1945) as the object of scholarly attention has been both surprising and rapid. In the decades since his early death while in exile in the United States, Cassirer never fell into complete oblivion. His works remained known to specialists in German intellectual history; his participation in a famous 1929 debate with Martin Heidegger in Davos, Switzerland, one of the most iconic moments in modern Continental thought, made his name familiar to most students of modern philosophy. Yet Cassirer lacked the widespread recognition given to contemporaries such as Heidegger or Walter Benjamin, and his work never became the center of historical or philosophical study. This neglect stemmed, in part, from dismissal by his peers; as Edward Skidelsky explains in his new study, Rudolf Carnap found him “rather pastoral,” Isaiah Berlin dismissed him as “serenely innocent,” and Theodor Adorno thought he was “totally gaga” (125). The last few years, however, have seen the rise of a remarkable new interest in Cassirer in both Germany and the English-speaking world. Among this recent literature, Edward Skidelsky's and Peter Gordon's works lead the small “Cassirer renaissance” and offer the best English-language introduction to his thought. Both Gordon and Skidelsky ambitiously seek to relocate Cassirer at the forefront of modern German and European thought. Gordon goes as far as to call him “one of the greatest philosophers and intellectual historians to emerge from the cultural ferment of modern Germany” and one of the most important thinkers of the twentieth century (11). In making such bold statements, Gordon and Skidelsky clearly set their sights beyond the person himself; they aspire to highlight a central strand of thought that enjoyed a powerful presence in early twentieth-century Germany but fell into neglect in the postwar era. In doing so, they seek to reevaluate the nature and legacy of Weimar thought, its complex relationship with the period's unstable politics, and its relevance today.