ecies possess distinct characterizations that in short, can be considered a life of its very own. He further supports this idea with the notion that these fractions of the human species must retain the same fundamental traits of the species, which means to Rocco that they must be seen as "a succession of generations and not as a collection of individuals" (284). So therefore, it can be inferred that these fractions (or societies) are not composed of the individuals living in it at the present moment, but rather the generations that compromise the past, present and future. This exemplifies his Fascist belief that the conception of the State gives the society a ceaseless life beyond the mortality of the individuals. Rocco supposes that the Fascist relationship between state and individual is at opposition to the other political doctrines. He declares that rather than the liberal-democratic formula being one of "society for the individual"; Fascism promotes "individuals for society". Rocco then goes on to show how Fascism is the true antithesis of Liberalism. He asserts that Fascism is not concerned with the insignificant individual, but with the significant State. The Fascist society has "historical and immanent ends of preservation, expansion, improvement, quite distinct from those of the individuals which at a given moment compose it" (285). Then, he states that in opposition to Liberal values, Fascism holds society to be the end, and individuals are the means, "the instruments for its social ends". Rocco holds that in contrast to Liberalism, Democracy and Socialism, Fascism holds that the highest ethical value is the individual's duty to the State. He quotes the words of Aristotle, that political virtue is social devotion (287), and not individual liberty. Rocco argues that here too lies a contrast between "Liberal theory" and "Fascist concept" in the opinion of liberty. He finds the root of disagreement to be in the accept...
