From The Iron Curtain to Franco’s Spain: Right-Wing Central Europeans in Exile

After the Second World War, anti-communists of different backgrounds from Central and Eastern European countries decided to settle in Franco’s Spain, where they sought safety and a place to live during the Cold War. This article will provide an overview of their political profiles and assess the reasons these exiles chose Spain, a country excluded from the United Nations until 1955 and led by Francisco Franco. The article also shows how they settled in the dictatorship linked to the Nazis and Italian Fascists, and the ways in which they continued their struggles against Communism with public and private resources.     

Baudelaire's literary criticism

In the current debate on republicanism the relationship between republicanism and democracy is an aspect whose historical dimension has thus far hardly been investigated. It offers instead also the chance to clear up ambiguities on the opposition between republicanism and liberalism. In this sense, recent research on the radical Enlightenment, on the link between economics and politics, by a new reading of physiocracy as political discourse, and on the foundations of political representation represent some of the most important advances made by historical research over the last few years. This essay wishes to trace these results back to a long line of research on a modern republicanism that had already been investigated many decades ago by a historian of the Enlightenment interested in republican tradition, Franco Venturi, the author of Settecento riformatore and of Utopia and Reform in the Enlightenment, to which John Pocock dedicated the first volume of his recent Barbarism and Religion. By means of a successful integration of three recent essays by John Israel on the uniqueness of Dutch republican discourse, by Richard Whatmore on the economic roots of French republicanism and by Nadia Urbinati on the foundations of representative democracy in Condorcet, it is possible to isolate the characteristics of a democratic republicanism. Among the various threads that have been followed up, the theme of equality has surfaced in various ways in the search for the characteristics of modern republicanism. These highlight the idea of the emergence in the early modern age of an European political culture and of a democratic and egalitarian republicanism that was encouraged by the contribution from various national situations within which it forged its identity, against the model of an Atlantic republicanism.     

A bigger Settecento Italiano: wider vistas and open terrain

This paper introduces the six essays from the UCLA-Clark Library Conference on ‘The Culture of Enlightenment and Reform in Eighteenth-Century Italy’ (23?–?24 January 2004). Franco Venturi's persona, productivity, method, and themes are reviewed to help explain his influence on Italian Enlightenment Studies, while at the same time showing how recent research has developed in a number of directions?–?following up on his insights, exploring new topics, or leaving large questions yet unexamined.     

Television documentary,history and memory. An analysis of Sergio Zavoli's The Gardens of Abel

This article examines a celebrated documentary made for Italian state TV in 1968 and transmitted in 1969 to an audience of millions. The programme – The Gardens of Abel – looked at changes introduced by the radical psychiatrist Franco Basaglia in an asylum in the north-east of Italy (Gorizia). The article examines the content of this programme for the first time, questions some of the claims that have been made for it, and outlines the sources used by the director, Sergio Zavoli. The article argues that the film was as much an expression of Zavoli's vision and ideas as it was linked to those of Franco Basaglia himself. Finally, the article highlights the way that this programme has become part of historical discourse and popular memory.     

The German Secret State Police in Spain: Extending the Reach of National Socialism

Germany encroached in Spain's internal affairs that followed providing military support the Spanish Civil War in the interest of pursuing National Socialist objectives through the establishment of an extensive apparatus of National Socialist organisations in Spain, including the Gestapo. Cooperation was officially established between Spanish and German police on 25 November 1937, which was extended to the Spanish political police on 31 July 1938, when they entered into a secret agreement with the German Gestapo for mutual assistance. The Gestapo trained the Spanish ordinary police and political police to contribute to maintaining the Franco regime in control of Spain, just as the Gestapo in Germany was charged with investigating and suppressing all forms of anti-state tendencies, and exported its methods and proceedings to Spain under the guise of contributing to the struggle against the alleged danger of worldwide communism. In addition to cooperation with Spanish police on suppressing dissent against the Franco regime, other functions related to serving the interests of National Socialist Germany, which deployed the Gestapo for various purposes while Spain constituted an extension of National Socialist Germany's sphere of influence. This was ensured through the Gestapo maintaining a presence in Spain until 1945.     

Ensuring Benevolent Neutrality: The British Government's Appeasement of General Franco during the Spanish Civil War, 1936–1939

This article examines the development of British non-intervention in the Spanish Civil War (1936–39). Previous studies have focused heavily on pro-rebel or anti-Republican sentiments among British officials in London and abroad, and often apply the term ‘malevolent neutrality’ to the motives behind the policy. However, utilising records from the National Archives as well as private papers, this article evaluates British non-intervention within the context of appeasement and demonstrates a clear link between the two policies. By examining British neutrality through the lens of appeasement, this study will enhance our understanding of British diplomacy in the 1930s and the links between non-intervention in Spain and the growing threat of fascism in Europe. It argues that the British Government adopted and maintained a policy of strict neutrality in order to avoid an escalation of the conflict and to place itself in a better position from which it could establish a good relationship with whichever side emerged victorious. As it became increasingly clear that the rebels were going to overthrow the Republic, the British Government began to tacitly appease General Franco in an attempt to avoid a hostile Spain in the build up to the Second World War.     

The Enlightenment and the church in the work of Franco Venturi: the fertile legacy of a civil religion

The first part of this essay examines the reasons why the relationship between Enlightenment and religion was central to Franco Venturi's studies on the eighteenth century. In part this came from his own strong secular convictions and from the tradition of secular utopian thought in which Venturi came to intellectual maturity in Turin in the first half of the century, but whose origins lay in the eighteenth century. The essay then explores how these interests guided Venturi's choice to themes and topics, and how his understanding of the relationship changed in the course of his life and writings. The second part of the essay considers Venturi's legacy specifically in relation to this central theme, and discusses the works of subsequent scholars (including the author) whose work has most directly taken up and developed Venturi's own concern to explore the origins of different forms of secular religion in the age of the Enlightenment.     

Misunderstanding the Question: ‘What is Enlightenment?’: Venturi, Habermas, and Foucault

In his 1969 Trevelyan Lectures, Franco Venturi argued that Kant's response to the question “What is Enlightenment?” has tended to promote a “philosophical interpretation” of the Enlightenment that leads scholars away from the political questions that were central to its concerns. But while Kant's response is well known, it has been often misunderstood by scholars who see it as offering a definition of an historical period, rather than an attempt at characterizing a process that had a significant implications. This article seeks (1) to clarify, briefly, the particular question that Kant was answering, (2) to examine - using Jürgen Habermas’ work as a case in point - the tension between readings that use Kant's answer as a way of discussing the Enlightenment as a discrete historical period and those readings that see it as offering a broad outline of an “Enlightenment Project” that continues into the present, and (3) to explore how Michel Foucault, in a series of discussions of Kant's response, sketched an approach to Kant's text that offers a way of reframing Venturi's distinction between “philosophical” and “political” interpretations of the Enlightenment.     

Engels and the question about cities

In his 1969 Trevelyan Lectures, Franco Venturi argued that Kant's response to the question “What is Enlightenment?” has tended to promote a “philosophical interpretation” of the Enlightenment that leads scholars away from the political questions that were central to its concerns. But while Kant's response is well known, it has been often misunderstood by scholars who see it as offering a definition of an historical period, rather than an attempt at characterizing a process that had a significant implications. This article seeks (1) to clarify, briefly, the particular question that Kant was answering, (2) to examine – using Jürgen Habermas’ work as a case in point – the tension between readings that use Kant's answer as a way of discussing the Enlightenment as a discrete historical period and those readings that see it as offering a broad outline of an “Enlightenment Project” that continues into the present, and (3) to explore how Michel Foucault, in a series of discussions of Kant's response, sketched an approach to Kant's text that offers a way of reframing Venturi's distinction between “philosophical” and “political” interpretations of the Enlightenment.