New York: Doubleday, 2007, pp. 326-327
…Progressive education has two parents, Prussia and John Dewey. The kindergarten was transplanted into the United States from Prussia in the nineteenth century because American reformers were so enamored of the order and patriotic indoctrination young children received outside the home (the better to weed out the un-American traits of immigrants). One of the core tenets of the early kindergarten was the dogma that “the government is the true parent of the children, the state is sovereign over the family.” The progressive followers of John Dewey expanded this program to make public schools incubators of a national religion. They discarded the militaristic rigidity of the Prussian model, but retained the aim of indoctrinating children. The methods were informal, couched in the sincere desire to make learning “fun,” “relevant,” and “empowering.” The self-esteem obsession that saturates our schools today harks back to the Deweyan reforms from before World War II. But beneath the individualist rhetoric lies a mission for democratic social justice, a mission Dewey himself defined as a religion. For other progressives, capturing children in schools was part of the larger effort to break the backbone of the nuclear family, the institution most resistant to political indoctrination.
National Socialist educators had a similar mission in mind. And as odd as it might seem, they also discarded the Prussian discipline of the past and embraced self-esteem and empowerment in the name of social justice. In the early days of the Third Reich, grade-schoolers burned their multicolored caps in a protest against class distinctions. Parents complained, “We no longer have rights over our children.” According to the historian Michael Burleigh, “Their children became strangers, contemptuous of monarchy or religion, and perpetually barking and shouting like pint-sized Prussian sergeant-majors…Denunciation of parents by children was encouraged, not least by schoolteachers who set essays entitled ‘What does your family talk about at home?'”
Now, the liberal project Hillary Clinton represents is in no way a Nazi project. The last thing she would want is to promote ethnic nationalism, anti-Semitism, or aggressive wars of conquest. But it must be kept in mind that while these things were of enormous importance to Hitler and his ideologues, they were in an important sense secondary to the underlying mission and appeal of Nazism, which was to create a new politics and a new nation committed to social justice, radical egalitarianism (albeit for “true Germans”), and the destruction of the traditions of the old order. So while there are light-years of distance between the programs of liberals and those of Nazis or Italian Fascists or even the nationalist progressives of yore, the underlying impulse, the totalitarian temptation, is present in both.
The Chinese Communists under Mao pursued the Chinese way, the Russians under Stalin followed their own version of communism in one state. But we are still comfortable observing that they were both communist nations. Hitler wanted to wipe out the Jews; Mussolini wanted no such thing. And yet we are comfortable calling both fascists. Liberal fascists don’t want to mimic generic fascists or communists in myriad ways, but they share a sweeping vision of social justice and community and the need for the state to realize that vision. In short, collectivists of all stripes share the same totalitarian temptation to create a politics of meaning; what differs between them–and this is the most crucial difference of all–is how they act upon that temptation.
“Teach by Example”
Will Fitzhugh [founder]
The Concord Review 
Ralph Waldo Emerson Prizes 
National Writing Board 
TCR Institute 
730 Boston Post Road, Suite 24
Sudbury, Massachusetts 01776-3371 USA