By Maria Sophia Quine
The examine of welfare can light up debate approximately many subject matters in glossy Italian heritage - the query of the luck or failure of nation-building, the query of the relative strengths and weaknesses of the country, the query of continuity and discontinuity from liberalism to fascism, and the query of the particular influence of fascist rule on Italian society. This ebook goals to give a contribution to scholarship at the social historical past of contemporary Italy by way of studying welfare considering and regulations from the 19th century to the fascist interval.
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Additional info for Italy's Social Revolution: Charity and Welfare from Liberalism to Fascism
By contrast, Cavour felt that Piedmont was pursuing a risky policy of 22 Italy’s Social Revolution challenging church authority at a time when other Italian states were seeking accords with the Vatican. He preferred to resist calls from the left for a revolution in relations between Church and State. Instead, he chose to adopt a piecemeal policy aimed at modernizing the Church without alienating Catholics and possibly undermining parliament. Cavour did feel strongly though that the ecclesiastical establishment should be forced to recognize its duties towards society.
But at mid-century, the battle between civil power and ecclesiastical power over the control of society and culture had barely begun. The moderate liberals of the Risorgimento probably did not foresee that their failure to resolve church–state conﬂict resolutely could jeopardize the success of their social mission. And more radical solutions to the ecclesiastical question might not have been possible, or even desirable, in Risorgimento Italy. After all, one of Cavour’s main concerns after he became prime minister in 1852 was to defend the Piedmontese constitution from the threat posed by the ultramontist cause.
But it was 24 Italy’s Social Revolution sufﬁciently radical to anger conservative Catholics, who charged that the state had introduced a system of ecclesiastical taxation through the backdoor. 33 Cavour wanted all vestiges of the confessional state to be destroyed, the religious and the civil to be severed, and the church to be changed so that society could move forward. Under his leadership, however, civil power sought accommodation with ecclesiastical power. Because of his own disposition, the constraints placed upon his actions by the monarchy, and his need to stabilize government, Cavour searched for the juste milieu in controversial religious issues.