not present in all: the creation of a "new man" and a new society requiring the total commitment of the population to the overturning of the existing social order and the building of a national utopia, in "a revolution of mentalities, values and will". irredentist or imperialist goals not necessarily all expansionist in nature; anti-capitalism; corporatism the reorganization of the national economy along corporatist lines, with trade unions eliminated and groupings of economic interests called "corporations" (i.e. industrial and agricultural workers, teachers and students, lawyers and doctors, civil servants, etc.) regulated by the state. Kershaw argues that the difference between fascism and other forms of right-wing authoritarianism in the Interwar period is that the latter generally aimed "to conserve the existing social order", whereas fascism was "revolutionary", seeking to change society and obtain "total commitment" from the population. Kershaw writes about the essential appeal of fascism and the reasons for its success, where it was successful (primarily in Italy and Germany): Fascism's message of national renewal, powerfully linking fear and hope, was diverse enough to be capable of crossing social boundaries. Its message enveloped an appeal to the material vested interests of quite disparate social groups in a miasma of emotive rhetoric about the future of the nation. It touched the interests of those who felt threatened by the forces of modernizing social change. It mobilized those who believed they had something to lose status, property, power, cultural tradition through the presumed menace of internal enemies, and especially through the advance of socialism and its revolutionary promise of social revolution. However, it bound up those interests in a vision of a new society that would reward the strong, the fit, the meritorious the deserving (in their own eyes). ... Fascism's triumph depended on the complete discrediting of state authority, weak political elite who could no longer ensure that a system would operate in their interests, the fragmentation of party politics, and the freedom to build a movement that promised a radical alternative. George Lakoff and Mark Johnson In their book Philosophy in the Flesh: The Embodied Mind and its Challenge to Western Thought, philosophers George Lakoff and Mark Johnson wrote about fascism, in the chapter about morality: John Lukacs John Lukacs, Hungarian-American historian and Holocaust survivor, argues in The Hitler of History that there is no such thing as generic fascism, claiming that National Socialism and Italian Fascism were more