“It can be said, in a qualified sense, that Gentile entertained considerable sympathy for the neo-Hegelian Marxist intellectual tradition.”

Source: Social Amnesia: A Critique of Conformist Psychology from Adler to Laing (1975), pp. 19-20

Source: Giovanni Gentile: Philosopher of Fascism, (2001), p. 62

Eminent Historians: Their Technology, Their Line, Their Fraud

Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 152.

A Marxist Case For Intersectionality (2017)

Source: The Ordeal of Change (1963), Ch. 12: "Concerning Individual Freedom". [In this passage "work, fight, talk, for liberty than have it" is a quotation of Lincoln Steffens from The Autobiography of Lincoln Steffens (1931), p. 635]
Context: To the intellectual the struggle for freedom is more vital than the actuality of a free society. He would rather "work, fight, talk, for liberty than have it." The fact is that up to now the free society has not been good for the intellectual. It has neither accorded him a superior status to sustain his confidence nor made it easy for him to acquire an unquestioned sense of social usefulness. For he derives his sense of usefulness mainly from directing, instructing, and planning — from minding other people's business — and is bound to feel superfluous and neglected where people believe themselves competent to manage individual and communal affairs, and are impatient of supervision and regulation. A free society is as much a threat to the intellectual's sense of worth as an automated economy is to the workingman's sense of worth. Any social order that can function with a minimum of leadership will be anathema to the intellectual.
The intellectual craves a social order in which uncommon people perform uncommon tasks every day. He wants a society throbbing with dedication, reverence, and worship. He sees it as scandalous that the discoveries of science and the feats of heroes should have as their denouement the comfort and affluence of common folk. A social order run by and for the people is to him a mindless organism motivated by sheer physiologism.

Source: Life: The Movie: How Entertainment Conquered Reality (1998), p. 21

Letter to Rex O'Malley (1942).

2000s, Preface to the Routledge Classics Edition Marxism and Literary Theory (2002)